Romani 3
1 Care este deci întâietatea Iudeului, sau care este folosul tăierii împrejur?
2 Oricum, sânt mari. Şi mai întâi de toate, prin faptul că lor le-au fost încredinţate cuvintele lui Dumnezeu.
3 Şi ce are a face dacă unii n-au crezut? Necredinţa lor va nimici ea credincioşia lui Dumnezeu?
4 Nicidecum! Dimpotrivă, Dumnezeu să fie găsit adevărat şi toţi oamenii să fie găsiţi mincinoşi, după cum este scris: ,,Ca să fii găsit neprihănit în cuvintele Tale, şi să ieşi biruitor când vei fi judecat.``
5 Dar, dacă nelegiuirea noastră pune în lumină neprihănirea lui Dumnezeu, ce vom zice? Nu cumva Dumnezeu este nedrept când Îşi deslănţuieşte mânia? (Vorbescân felul oamenilor.)
6 Nicidecum! Pentrucă, altfel, cum va judeca Dumnezeu lumea?
7 Şi dacă, prin minciuna mea, adevărul lui Dumnezeu străluceşte şi mai mult spre slava Lui, dece mai sânt eu însumi judecat ca păcătos?
8 Şi de ce să nu facem răul ca să vină bine din el, cum pretind unii, cari ne vorbesc de rău, că spunem noi? Osânda acestor oameni este dreaptă.
9 Ce urmează atunci? Sântem noi mai buni decât ei? Nicidecum. Fiindcă am dovedit că toţi, fie Iudei, fie Greci, sânt supt păcat,
10 după cum este scris: ,,Nu este nici un om neprihănit, niciunul măcar.
11 Nu este nici unul care să aibă pricepere. Nu este nici unul care să caute cu tot dinadinsul pe Dumnezeu.
12 Toţi s-au abătut, şi au ajuns nişte netrebnici. Nu este niciunul care să facă binele, niciunul măcar.
13 Gâtlejul lor este un mormânt deschis; se slujesc de limbile lor ca să înşele; supt buze au venin de aspidă;
14 gura le este plină de blestem şi de amărăciune;
15 au picioarele grabnice să verse sânge;
16 prăpădul şi pustiirea sânt pe drumul lor;
17 nu cunosc calea păcii;
18 frica de Dumnezeu nu este înaintea ochilor lor.``
19 Ştim însă că tot ce spune Legea, spune celor ce sânt supt Lege, pentruca orice gură să fie astupată, şi toată lumea să fie găsită vinovată înaintea lui Dumnezeu.
20 Căci nimeni nu va fi socotit neprihănit înaintea Lui, prin faptele Legii, deoarece prin Lege vine cunoştinţa deplină a păcatului.
21 Dar acum s-a arătat o neprihănire (Greceşte: dreptate), pe care o dă Dumnezeu, fără lege-despre ea mărturisesc Legea şi proorocii-
22 şi anume, neprihănirea dată de Dumnezeu, care vine prin credinţa în Isus Hristos, pentru toţi şi peste toţi cei ce cred în El. Nu este nici o deosebire.
23 Căci toţi au păcătuit, şi sânt lipsiţi de slava lui Dumnezeu.
24 Şi sânt socotiţi neprihăniţi, fără plată, prin harul Său, prin răscumpărarea, care este în Hristos Isus.
25 Pe El Dumnezeu L-a rânduit mai dinainte să fie, prin credinţa în sângele Lui, o jertfă de ispăşire, ca să-Şi arate neprihănirea Lui; căci trecuse cu vederea păcatele dinainte, în vremea în delungei răbdări a lui Dumnezeu;
26 pentruca, în vremea de acum, să-Şi arate neprihănirea Lui în aşa fel în cât, să fie neprihănit, şi totuş să socotească neprihănit pe cel ce crede în Isus.
27 Unde este dar pricina de laudă? S-a dus. Prin ce fel de lege? A faptelor? Nu; ci prin legea credinţei.
28 Pentrucă noi credem că omul este socotit neprihănit prin credinţă, fără faptele Legii.
29 Sau, poate, Dumnezeu este numai Dumnezeul Iudeilor? Nu este şi al Neamurilor? Da, este şi al Neamurilor;
30 deoarece Dumnezeu este unul singur şi El va socoti neprihăniţi, prin credinţă, pe cei tăiaţi împrejur, şi tot prin credinţă şi pe cei netăiaţi împrejur.
31 Deci, prin credinţă desfiinţăm noi Legea? Nicidecum. Dimpotrivă, noi întărim Legea.
{"verseMap":{"1":[{"id":6713,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Circumcision","title_en":"Circumcision","content_ro":"<h3>CIRCUMCISION<\/h3>\n<p>Surgical removal of the foreskin of the male reproductive organ. In Bible times circumcision was the seal of God’s covenant with Abraham (Gn 17:1-14). While circumcision originated as an ancient tribal or religious rite, since the early part of this century it has been practiced in Western nations for hygienic purposes. Many physicians believe that circumcision helps prevent genital cancers in both men and their wives, so that this minor operation is performed a few days after birth on nearly all newborn males in North America. Outside of Judaism the procedure no longer carries religious significance.<\/p>\n<p>Preview<\/p>\n<p>• Circumcision in the Ancient World<\/p>\n<p>• Circumcision in the Old Testament<\/p>\n<p>• Circumcision in the New Testament<\/p>\n<p class=\"h2\" id=\"CircumcisionintheAncientWorld\">Circumcision in the Ancient World<\/p>\n<p>The rite of circumcision is far older than the Hebrew people. Cave paintings give evidence that it was practiced in prehistoric times. Egyptian temple drawings show that the operation was common in 4000 <span>BC<\/span> and probably earlier. Peoples practicing circumcision lived on almost every continent. The rite was observed among Central and South American Indians, Polynesians, the peoples of New Guinea, many Australian and African tribes, Egyptians, and pre-Islamic Arabs. The rite is not mentioned in the Koran, but because Muhammad was circumcised, tradition dictates that male Muslims follow the ancient custom. Arab ancestry is traced to Abraham through Ishmael (Gn 17:20), so a common age for Muslim circumcisions is 13, because Ishmael was circumcised at that age (v 25).<\/p>\n<p>Among the West Semitic people, the Ammonites, Edomites, Midianites, Moabites, and Phoenicians all practiced circumcision (Jer 9:25-26). The Philistines, however, did not (Jgs 14:3; 15:18; 1 Sm 14:6; 17:26, 36; 18:25, 27; 31:4; 2 Sm 1:20; 3:14; 1 Chr 10:4).<\/p>\n<p>Young men were usually circumcised at puberty, evidently in preparation for marriage and entrance into full tribal responsibilities. The Hebrews were the only ancient practitioners of circumcision to observe the rite in infancy, thus freeing it from association with fertility rituals.<\/p>\n<p class=\"h2\" id=\"CircumcisionintheOldTestament\">Circumcision in the Old Testament<\/p>\n<p>In the Bible the practice of circumcision began in Genesis 17 as a sign of the covenant between God and Abraham. God promised Abraham a land and, through a son yet to be conceived, numerous descendants, from whom kings would come. Blessings would come upon Abraham and through him to all nations (Gn 12:1-3). After the covenant was formally inaugurated (ch 15), God sealed it, ordering Abraham to be circumcised along with all the males in his household (17:9-13).<\/p>\n<p>Circumcision was to be an expression of faith that God’s promises would be realized. Because Abraham’s faith had lapsed (Gn 16) even after he had seen the awesome display of God’s majesty (15:9-17), a permanent reminder of God’s covenant promises was placed on his body and the bodies of his male descendants (17:11). This sign was so closely related to God’s covenant promise that the rite itself could be termed the “covenant” (Gn 17:10; Acts 7:8).<\/p>\n<p>Circumcision was to be performed on the eighth day after birth (Gn 17:12; Lv 12:1-3; see Gn 21:4; Lk 1:59; 2:21; Acts 7:8; Phil 3:5), customarily by the boy’s father (Gn 17:23; 21:4; Acts 7:8), at which time a name would be given (Lk 1:59; 2:21). Flint knives were used in the early days (Ex 4:25; Jos 5:2-3). Later, the rite was carried out by a trained practitioner called a <span class=\"hebrew\" lang=\"he\">mohel<\/span><em>.<\/em> Medical research has determined that prothrombin, a substance in the blood that aids in clotting, is present in greater quantity on the eighth day than at any other time in life.<\/p>\n<h5>Theological Meaning<\/h5>\n<p>Circumcision had to do with the fulfillment of God’s promise concerning Abraham’s descendants (Gn 17:9-12). Because it was applied to the reproductive organ, the sign involved the propagation of the race. Its application to the eight-day-old infant demonstrates the gracious character of God’s promise to Abraham’s descendants and indicates that God’s people are in need of cleansing grace from birth (Lv 12:1-3). The promises of the covenant were reaffirmed to each generation before the recipients were able to respond in either faith or unbelief; nothing in the hearts of the chosen people could either bring about or thwart the ultimate fulfillment of the promises given to Abraham and his posterity.<\/p>\n<p>Circumcision also had to do with the fulfillment of God’s promise concerning the land (Gn 17:8). The land was God’s holy possession, and the Israelites had to be holy to possess it. When Joseph and his descendants were in Egypt, they continued to circumcise their sons. But following the great sin at Mt Sinai after the exodus, the unbelieving Israelites failed to place the covenant sign upon their children as they wandered in the wilderness. Because the new generation had not been circumcised, the people were unprepared to enter the Promised Land. Therefore, God ordered Joshua to circumcise the men of Israel. The people’s obedient response was an act of faith, since the armies of the enemy were camped nearby as the Israelite warriors lay incapacitated by the surgery (Jos 5:2-9).<\/p>\n<p>From the beginning, participation in the covenant promises was open to persons outside Abraham’s household (Gn 17:12-13). Exodus 12:43-49 gives non-Israelites the opportunity to participate in the Passover if they are willing to fulfill the same stipulation placed upon the Jews—that of circumcision.<\/p>\n<p>The provision for admission to God’s people by reception of the covenant sign was abused by Jacob’s sons when circumcision was made a precondition for intermarriage with the Shechemites. While the Shechemites were disabled by their wounds, Simeon and Levi killed them, plundering the city to exact retribution for the rape of their sister Dinah (Gn 34).<\/p>\n<p>The sign of the covenant was not to be treated lightly. The penalty of excommunication rested upon the uncircumcised (Gn 17:14). The strange incident recorded in Exodus 4:24-26 seems to have been God’s reminder to Moses of the stipulations of the covenant made with Abraham. Moses had proved an unfaithful servant of the Lord by neglecting to circumcise his son but was rescued from judgment when his wife Zipporah took a flint rock and circumcised the boy, throwing the bloody foreskin at her husband’s feet.<\/p>\n\n<p class=\"h2\" id=\"CircumcisionintheNewTestament\">Circumcision in the New Testament<\/p>\n<p>John the Baptist was circumcised, as were Jesus and Paul (Lk 1:59; 2:21; Phil 3:5). Jesus recognized the cleansing significance of circumcision (Jn 7:22-23), contrasting the rite with his healing ministry that made a man completely well and therefore ceremonially “clean.” Just before he was stoned, Stephen referred to the covenant of circumcision, charging that his Jewish accusers, like their ancestors, were stiff-necked and uncircumcised in heart and ears, always resisting the Holy Spirit (Acts 7:8, 51).<\/p>\n<p>For a time the first Christians continued to participate in the Jewish rites and customs, even attending the services of the temple (Acts 3:1; 5:21, 42). As Gentiles came to Christ, controversy arose between those who said that participation in the covenant community required circumcision and those who believed the rite was unnecessary. It was argued that since the covenant promise of the Messiah was given to the Jews, Gentiles must first be circumcised and become Jews before they could receive salvation in Christ.<\/p>\n<p>In the time of Christ, many Jews misunderstood the significance of circumcision, believing that the physical act was necessary for and a guarantee of salvation. Thus for Jews the observance became not only a symbol of religious privilege but also a source of racial pride (Phil 3:4-6). These Jews associated the ceremony with the Mosaic law rather than the promise to Abraham (Jn 7:22; Acts 15:1). Because Greeks and Romans did not practice circumcision, Jews had come to be called “the circumcision” (<span>kjv<\/span> Acts 10:45; 11:2; Rom 15:8; Gal 2:7-9; Eph 2:11; Ti 1:10), and following OT practice (Ez 28:10; 31:18; 32:19-32), Gentiles were termed “the uncircumcision” (<span>kjv<\/span> Gal 2:7; Eph 2:11).<\/p>\n<p>While visiting Caesarea, Jewish believers were amazed to realize that uncircumcised Gentiles received the purifying gift of the Holy Spirit (Acts 10:44-48). Moses had promised that God would circumcise the hearts of his people to love the Lord with heart and soul (Dt 30:6), and Ezekiel had prophesied that the Lord would sprinkle clean water on his people, giving them a new heart and putting his Spirit within them (Ez 36:25-27). As these Jewish believers saw the prophecy that God would pour out his Spirit upon all flesh (Jl 2:28; Acts 2:17) being fulfilled, they realized that the inward reality symbolized by circumcision could be accomplished without the physical sign. Thus, the gentile believers were immediately baptized.<\/p>\n<p>Not all the Jewish believers were immediately willing to accept Gentiles into the church. When Peter returned to Jerusalem after his visit to Caesarea, “the circumcision party” criticized him. But after telling how the Spirit had fallen upon the Gentiles, Peter declared that he could not stand against God. At this the Jewish believers were silenced and glorified God that repentance unto life had been granted to Gentiles (Acts 11:1-3, 15:8).<\/p>\n<p>Certain “Judaizers” of the Pharisaic party taught the Christians in Antioch that circumcision was necessary for salvation (Acts 15:1, 5). After debating these persons, Paul and Barnabas went to Jerusalem to consult with the other apostles and elders (v 2). Peter argued that God had given the Spirit to Gentiles and “cleansed their hearts by faith,” affirming that “we believe that we shall be saved through the grace of the Lord Jesus, just as they will” (vv 8-9, 11, <span>rsv<\/span>). Therefore, James and the other Jerusalem leaders agreed that circumcision should not be imposed on the Gentiles (vv 13-21).<\/p>\n<p>It was decided that Peter, James, and John would be entrusted with the gospel to “the circumcised,” while Paul and Barnabas would preach to “the uncircumcised” (Gal 2:7-9). Because of his evangelistic policy to be “all things to all people” with respect to spiritually indifferent matters of custom (1 Cor 9:19-23), Paul had Timothy circumcised. Timothy was reckoned by Jews as one of their race because his mother was Jewish (Acts 16:1-2). But Paul resisted attempts to have Titus circumcised, since he was a Gentile (Gal 2:3). Paul apparently allowed Jewish believers to circumcise their sons (Acts 21:21).<\/p>\n<p>Yet Paul charged that those who argued that the Galatian Christians must be circumcised and keep the law did not keep it themselves but wanted to boast in the Galatians’ flesh and avoid persecution for the cross of Christ (Gal 6:12-13)—persecution Paul was willing to bear (5:11). Granting for the sake of argument the Pharisaic assumption that salvation could be merited by keeping the law, Paul declared that those who received circumcision must obey every other Jewish law (vv 2-3). Christ would be “of no advantage” to those who “would be justified by the law”; this attempt at works righteousness would evidence that the Galatians were “severed from Christ,” having “fallen from grace” (vv 2-4). These Christians were being tempted to turn to “a different gospel” (1:6-7).<\/p>\n<p>Because of the serious threat the Judaizers posed to the gospel of free grace, Paul wished that those who unsettled the Galatians would “mutilate themselves” (Gal 5:12). He termed the Judaizers “dogs” and “evil workers” (<span>kjv<\/span> “concision”), asserting that Christians are “the true circumcision,” because they worship God in spirit and glory in Christ Jesus, putting no confidence in human works to merit salvation (Phil 3:2-3).<\/p>\n<p>Paul taught that circumcision was indeed of value to Jews, for it was the sign that to them had been committed the “oracles of God,” that is, God’s word concerning the promise of salvation (Rom 3:1-3). He reminded the prideful Ephesians that as Gentiles they had once been “strangers to the covenants of promise,” not bearing the covenant sign in their flesh (Eph 2:11-12; see Col 2:13). Likewise, Jews had no cause for pride, for disobedience could cause outward circumcision to be counted as uncircumcision (Rom 2:25).<\/p>\n<p>Paul and the other apostles followed Moses and the OT prophets in teaching that true circumcision was a matter of the heart. The teaching of the NT goes further to affirm that a faithful believer, though physically uncircumcised, is regarded by God as circumcised, “for he is not a real Jew who is one outwardly, nor is true circumcision something external and physical” (Rom 2:28, <span>rsv<\/span>). Both Jews and Gentiles are saved by grace (Acts 15:11), and circumcised and uncircumcised alike are justified on the ground of their faith, apart from works of the law (Rom 3:28-30).<\/p>\n<p>Abraham served as an example of a person whose faith was reckoned to him as righteousness (Rom 4:3; see Gn 15:6). Paul argued that both Gentiles and Jews are justified by faith, because Abraham was accounted righteous before he was circumcised. Abraham did not receive circumcision to obtain righteousness, but as a sign or seal of the righteousness that he had by faith while he was still uncircumcised. Thus, Abraham is the father of all who believe without being circumcised, as well as those who are circumcised but also follow the example of Abraham’s faith (Rom 4:9-12; see Gal 3:6-9).<\/p>\n<p><em>See also<\/em> Baptism; Cleanness and Uncleanness, Regulations Concerning; Uncircumcision.<\/p>","content_en":"<h3>CIRCUMCISION<\/h3>\n<p>Surgical removal of the foreskin of the male reproductive organ. In Bible times circumcision was the seal of God’s covenant with Abraham (Gn 17:1-14). While circumcision originated as an ancient tribal or religious rite, since the early part of this century it has been practiced in Western nations for hygienic purposes. Many physicians believe that circumcision helps prevent genital cancers in both men and their wives, so that this minor operation is performed a few days after birth on nearly all newborn males in North America. Outside of Judaism the procedure no longer carries religious significance.<\/p>\n<p>Preview<\/p>\n<p>• Circumcision in the Ancient World<\/p>\n<p>• Circumcision in the Old Testament<\/p>\n<p>• Circumcision in the New Testament<\/p>\n<p class=\"h2\" id=\"CircumcisionintheAncientWorld\">Circumcision in the Ancient World<\/p>\n<p>The rite of circumcision is far older than the Hebrew people. Cave paintings give evidence that it was practiced in prehistoric times. Egyptian temple drawings show that the operation was common in 4000 <span>BC<\/span> and probably earlier. Peoples practicing circumcision lived on almost every continent. The rite was observed among Central and South American Indians, Polynesians, the peoples of New Guinea, many Australian and African tribes, Egyptians, and pre-Islamic Arabs. The rite is not mentioned in the Koran, but because Muhammad was circumcised, tradition dictates that male Muslims follow the ancient custom. Arab ancestry is traced to Abraham through Ishmael (Gn 17:20), so a common age for Muslim circumcisions is 13, because Ishmael was circumcised at that age (v 25).<\/p>\n<p>Among the West Semitic people, the Ammonites, Edomites, Midianites, Moabites, and Phoenicians all practiced circumcision (Jer 9:25-26). The Philistines, however, did not (Jgs 14:3; 15:18; 1 Sm 14:6; 17:26, 36; 18:25, 27; 31:4; 2 Sm 1:20; 3:14; 1 Chr 10:4).<\/p>\n<p>Young men were usually circumcised at puberty, evidently in preparation for marriage and entrance into full tribal responsibilities. The Hebrews were the only ancient practitioners of circumcision to observe the rite in infancy, thus freeing it from association with fertility rituals.<\/p>\n<p class=\"h2\" id=\"CircumcisionintheOldTestament\">Circumcision in the Old Testament<\/p>\n<p>In the Bible the practice of circumcision began in Genesis 17 as a sign of the covenant between God and Abraham. God promised Abraham a land and, through a son yet to be conceived, numerous descendants, from whom kings would come. Blessings would come upon Abraham and through him to all nations (Gn 12:1-3). After the covenant was formally inaugurated (ch 15), God sealed it, ordering Abraham to be circumcised along with all the males in his household (17:9-13).<\/p>\n<p>Circumcision was to be an expression of faith that God’s promises would be realized. Because Abraham’s faith had lapsed (Gn 16) even after he had seen the awesome display of God’s majesty (15:9-17), a permanent reminder of God’s covenant promises was placed on his body and the bodies of his male descendants (17:11). This sign was so closely related to God’s covenant promise that the rite itself could be termed the “covenant” (Gn 17:10; Acts 7:8).<\/p>\n<p>Circumcision was to be performed on the eighth day after birth (Gn 17:12; Lv 12:1-3; see Gn 21:4; Lk 1:59; 2:21; Acts 7:8; Phil 3:5), customarily by the boy’s father (Gn 17:23; 21:4; Acts 7:8), at which time a name would be given (Lk 1:59; 2:21). Flint knives were used in the early days (Ex 4:25; Jos 5:2-3). Later, the rite was carried out by a trained practitioner called a <span class=\"hebrew\" lang=\"he\">mohel<\/span><em>.<\/em> Medical research has determined that prothrombin, a substance in the blood that aids in clotting, is present in greater quantity on the eighth day than at any other time in life.<\/p>\n<h5>Theological Meaning<\/h5>\n<p>Circumcision had to do with the fulfillment of God’s promise concerning Abraham’s descendants (Gn 17:9-12). Because it was applied to the reproductive organ, the sign involved the propagation of the race. Its application to the eight-day-old infant demonstrates the gracious character of God’s promise to Abraham’s descendants and indicates that God’s people are in need of cleansing grace from birth (Lv 12:1-3). The promises of the covenant were reaffirmed to each generation before the recipients were able to respond in either faith or unbelief; nothing in the hearts of the chosen people could either bring about or thwart the ultimate fulfillment of the promises given to Abraham and his posterity.<\/p>\n<p>Circumcision also had to do with the fulfillment of God’s promise concerning the land (Gn 17:8). The land was God’s holy possession, and the Israelites had to be holy to possess it. When Joseph and his descendants were in Egypt, they continued to circumcise their sons. But following the great sin at Mt Sinai after the exodus, the unbelieving Israelites failed to place the covenant sign upon their children as they wandered in the wilderness. Because the new generation had not been circumcised, the people were unprepared to enter the Promised Land. Therefore, God ordered Joshua to circumcise the men of Israel. The people’s obedient response was an act of faith, since the armies of the enemy were camped nearby as the Israelite warriors lay incapacitated by the surgery (Jos 5:2-9).<\/p>\n<p>From the beginning, participation in the covenant promises was open to persons outside Abraham’s household (Gn 17:12-13). Exodus 12:43-49 gives non-Israelites the opportunity to participate in the Passover if they are willing to fulfill the same stipulation placed upon the Jews—that of circumcision.<\/p>\n<p>The provision for admission to God’s people by reception of the covenant sign was abused by Jacob’s sons when circumcision was made a precondition for intermarriage with the Shechemites. While the Shechemites were disabled by their wounds, Simeon and Levi killed them, plundering the city to exact retribution for the rape of their sister Dinah (Gn 34).<\/p>\n<p>The sign of the covenant was not to be treated lightly. The penalty of excommunication rested upon the uncircumcised (Gn 17:14). The strange incident recorded in Exodus 4:24-26 seems to have been God’s reminder to Moses of the stipulations of the covenant made with Abraham. Moses had proved an unfaithful servant of the Lord by neglecting to circumcise his son but was rescued from judgment when his wife Zipporah took a flint rock and circumcised the boy, throwing the bloody foreskin at her husband’s feet.<\/p>\n\n<p class=\"h2\" id=\"CircumcisionintheNewTestament\">Circumcision in the New Testament<\/p>\n<p>John the Baptist was circumcised, as were Jesus and Paul (Lk 1:59; 2:21; Phil 3:5). Jesus recognized the cleansing significance of circumcision (Jn 7:22-23), contrasting the rite with his healing ministry that made a man completely well and therefore ceremonially “clean.” Just before he was stoned, Stephen referred to the covenant of circumcision, charging that his Jewish accusers, like their ancestors, were stiff-necked and uncircumcised in heart and ears, always resisting the Holy Spirit (Acts 7:8, 51).<\/p>\n<p>For a time the first Christians continued to participate in the Jewish rites and customs, even attending the services of the temple (Acts 3:1; 5:21, 42). As Gentiles came to Christ, controversy arose between those who said that participation in the covenant community required circumcision and those who believed the rite was unnecessary. It was argued that since the covenant promise of the Messiah was given to the Jews, Gentiles must first be circumcised and become Jews before they could receive salvation in Christ.<\/p>\n<p>In the time of Christ, many Jews misunderstood the significance of circumcision, believing that the physical act was necessary for and a guarantee of salvation. Thus for Jews the observance became not only a symbol of religious privilege but also a source of racial pride (Phil 3:4-6). These Jews associated the ceremony with the Mosaic law rather than the promise to Abraham (Jn 7:22; Acts 15:1). Because Greeks and Romans did not practice circumcision, Jews had come to be called “the circumcision” (<span>kjv<\/span> Acts 10:45; 11:2; Rom 15:8; Gal 2:7-9; Eph 2:11; Ti 1:10), and following OT practice (Ez 28:10; 31:18; 32:19-32), Gentiles were termed “the uncircumcision” (<span>kjv<\/span> Gal 2:7; Eph 2:11).<\/p>\n<p>While visiting Caesarea, Jewish believers were amazed to realize that uncircumcised Gentiles received the purifying gift of the Holy Spirit (Acts 10:44-48). Moses had promised that God would circumcise the hearts of his people to love the Lord with heart and soul (Dt 30:6), and Ezekiel had prophesied that the Lord would sprinkle clean water on his people, giving them a new heart and putting his Spirit within them (Ez 36:25-27). As these Jewish believers saw the prophecy that God would pour out his Spirit upon all flesh (Jl 2:28; Acts 2:17) being fulfilled, they realized that the inward reality symbolized by circumcision could be accomplished without the physical sign. Thus, the gentile believers were immediately baptized.<\/p>\n<p>Not all the Jewish believers were immediately willing to accept Gentiles into the church. When Peter returned to Jerusalem after his visit to Caesarea, “the circumcision party” criticized him. But after telling how the Spirit had fallen upon the Gentiles, Peter declared that he could not stand against God. At this the Jewish believers were silenced and glorified God that repentance unto life had been granted to Gentiles (Acts 11:1-3, 15:8).<\/p>\n<p>Certain “Judaizers” of the Pharisaic party taught the Christians in Antioch that circumcision was necessary for salvation (Acts 15:1, 5). After debating these persons, Paul and Barnabas went to Jerusalem to consult with the other apostles and elders (v 2). Peter argued that God had given the Spirit to Gentiles and “cleansed their hearts by faith,” affirming that “we believe that we shall be saved through the grace of the Lord Jesus, just as they will” (vv 8-9, 11, <span>rsv<\/span>). Therefore, James and the other Jerusalem leaders agreed that circumcision should not be imposed on the Gentiles (vv 13-21).<\/p>\n<p>It was decided that Peter, James, and John would be entrusted with the gospel to “the circumcised,” while Paul and Barnabas would preach to “the uncircumcised” (Gal 2:7-9). Because of his evangelistic policy to be “all things to all people” with respect to spiritually indifferent matters of custom (1 Cor 9:19-23), Paul had Timothy circumcised. Timothy was reckoned by Jews as one of their race because his mother was Jewish (Acts 16:1-2). But Paul resisted attempts to have Titus circumcised, since he was a Gentile (Gal 2:3). Paul apparently allowed Jewish believers to circumcise their sons (Acts 21:21).<\/p>\n<p>Yet Paul charged that those who argued that the Galatian Christians must be circumcised and keep the law did not keep it themselves but wanted to boast in the Galatians’ flesh and avoid persecution for the cross of Christ (Gal 6:12-13)—persecution Paul was willing to bear (5:11). Granting for the sake of argument the Pharisaic assumption that salvation could be merited by keeping the law, Paul declared that those who received circumcision must obey every other Jewish law (vv 2-3). Christ would be “of no advantage” to those who “would be justified by the law”; this attempt at works righteousness would evidence that the Galatians were “severed from Christ,” having “fallen from grace” (vv 2-4). These Christians were being tempted to turn to “a different gospel” (1:6-7).<\/p>\n<p>Because of the serious threat the Judaizers posed to the gospel of free grace, Paul wished that those who unsettled the Galatians would “mutilate themselves” (Gal 5:12). He termed the Judaizers “dogs” and “evil workers” (<span>kjv<\/span> “concision”), asserting that Christians are “the true circumcision,” because they worship God in spirit and glory in Christ Jesus, putting no confidence in human works to merit salvation (Phil 3:2-3).<\/p>\n<p>Paul taught that circumcision was indeed of value to Jews, for it was the sign that to them had been committed the “oracles of God,” that is, God’s word concerning the promise of salvation (Rom 3:1-3). He reminded the prideful Ephesians that as Gentiles they had once been “strangers to the covenants of promise,” not bearing the covenant sign in their flesh (Eph 2:11-12; see Col 2:13). Likewise, Jews had no cause for pride, for disobedience could cause outward circumcision to be counted as uncircumcision (Rom 2:25).<\/p>\n<p>Paul and the other apostles followed Moses and the OT prophets in teaching that true circumcision was a matter of the heart. The teaching of the NT goes further to affirm that a faithful believer, though physically uncircumcised, is regarded by God as circumcised, “for he is not a real Jew who is one outwardly, nor is true circumcision something external and physical” (Rom 2:28, <span>rsv<\/span>). Both Jews and Gentiles are saved by grace (Acts 15:11), and circumcised and uncircumcised alike are justified on the ground of their faith, apart from works of the law (Rom 3:28-30).<\/p>\n<p>Abraham served as an example of a person whose faith was reckoned to him as righteousness (Rom 4:3; see Gn 15:6). Paul argued that both Gentiles and Jews are justified by faith, because Abraham was accounted righteous before he was circumcised. Abraham did not receive circumcision to obtain righteousness, but as a sign or seal of the righteousness that he had by faith while he was still uncircumcised. Thus, Abraham is the father of all who believe without being circumcised, as well as those who are circumcised but also follow the example of Abraham’s faith (Rom 4:9-12; see Gal 3:6-9).<\/p>\n<p><em>See also<\/em> Baptism; Cleanness and Uncleanness, Regulations Concerning; Uncircumcision.<\/p>","summary_ro":"CIRCUMCISION Surgical removal of the foreskin of the male reproductive organ. In Bible times circumcision was the seal of God’s covenant with Abraham (Gn 17:1-14). While circumcision originated as an ancient tribal or religious rite, since the early part of this century it has been practiced in Western nations for hygienic purposes. Many physicians believe that circumcision helps prevent genital cancers in both men and their wives, so that this minor operation is performed a few days after bi...","summary_en":"CIRCUMCISION Surgical removal of the foreskin of the male reproductive organ. In Bible times circumcision was the seal of God’s covenant with Abraham (Gn 17:1-14). While circumcision originated as an ancient tribal or religious rite, since the early part of this century it has been practiced in Western nations for hygienic purposes. Many physicians believe that circumcision helps prevent genital cancers in both men and their wives, so that this minor operation is performed a few days after bi...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33259,"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":57228,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:1","title_en":"Study Note: Romani 3:1","content_ro":"<p><strong>3:1<\/strong> <em>what’s the advantage of being a Jew?<\/em> Paul moves his argument along by raising questions. After preaching the Good News for over twenty years, he knew what questions people would ask when they heard a particular teaching. His emphasis on the equality of Jews and Gentiles before God (ch 2) inevitably led people to ask whether he was eliminating all Jewish privileges. The question-and-answer style follows the pattern of the diatribe (see study note on 2:1-5).<\/p>","content_en":"<p><strong>3:1<\/strong> <em>what’s the advantage of being a Jew?<\/em> Paul moves his argument along by raising questions. After preaching the Good News for over twenty years, he knew what questions people would ask when they heard a particular teaching. His emphasis on the equality of Jews and Gentiles before God (ch 2) inevitably led people to ask whether he was eliminating all Jewish privileges. The question-and-answer style follows the pattern of the diatribe (see study note on 2:1-5).<\/p>","summary_ro":"3:1 what’s the advantage of being a Jew? Paul moves his argument along by raising questions. After preaching the Good News for over twenty years, he knew what questions people would ask when they heard a particular teaching. His emphasis on the equality of Jews and Gentiles before God (ch 2) inevitably led people to ask whether he was eliminating all Jewish privileges. The question-and-answer style follows the pattern of the diatribe (see study note on 2:1-5).","summary_en":"3:1 what’s the advantage of being a Jew? Paul moves his argument along by raising questions. After preaching the Good News for over twenty years, he knew what questions people would ask when they heard a particular teaching. His emphasis on the equality of Jews and Gentiles before God (ch 2) inevitably led people to ask whether he was eliminating all Jewish privileges. The question-and-answer style follows the pattern of the diatribe (see study note on 2:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84854,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:1","title_en":"Study Note: Romani 3:1","content_ro":"<p><strong>3:1<\/strong> <em>what’s the advantage of being a Jew?<\/em> Paul moves his argument along by raising questions. After preaching the Good News for over twenty years, he knew what questions people would ask when they heard a particular teaching. His emphasis on the equality of Jews and Gentiles before God (ch 2) inevitably led people to ask whether he was eliminating all Jewish privileges. The question-and-answer style follows the pattern of the diatribe (see study note on 2:1-5).<\/p>","content_en":"<p><strong>3:1<\/strong> <em>what’s the advantage of being a Jew?<\/em> Paul moves his argument along by raising questions. After preaching the Good News for over twenty years, he knew what questions people would ask when they heard a particular teaching. His emphasis on the equality of Jews and Gentiles before God (ch 2) inevitably led people to ask whether he was eliminating all Jewish privileges. The question-and-answer style follows the pattern of the diatribe (see study note on 2:1-5).<\/p>","summary_ro":"3:1 what’s the advantage of being a Jew? Paul moves his argument along by raising questions. After preaching the Good News for over twenty years, he knew what questions people would ask when they heard a particular teaching. His emphasis on the equality of Jews and Gentiles before God (ch 2) inevitably led people to ask whether he was eliminating all Jewish privileges. The question-and-answer style follows the pattern of the diatribe (see study note on 2:1-5).","summary_en":"3:1 what’s the advantage of being a Jew? Paul moves his argument along by raising questions. After preaching the Good News for over twenty years, he knew what questions people would ask when they heard a particular teaching. His emphasis on the equality of Jews and Gentiles before God (ch 2) inevitably led people to ask whether he was eliminating all Jewish privileges. The question-and-answer style follows the pattern of the diatribe (see study note on 2:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112480,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:1","title_en":"Study Note: Romani 3:1","content_ro":"<p><strong>3:1<\/strong> <em>what’s the advantage of being a Jew?<\/em> Paul moves his argument along by raising questions. After preaching the Good News for over twenty years, he knew what questions people would ask when they heard a particular teaching. His emphasis on the equality of Jews and Gentiles before God (ch 2) inevitably led people to ask whether he was eliminating all Jewish privileges. The question-and-answer style follows the pattern of the diatribe (see study note on 2:1-5).<\/p>","content_en":"<p><strong>3:1<\/strong> <em>what’s the advantage of being a Jew?<\/em> Paul moves his argument along by raising questions. After preaching the Good News for over twenty years, he knew what questions people would ask when they heard a particular teaching. His emphasis on the equality of Jews and Gentiles before God (ch 2) inevitably led people to ask whether he was eliminating all Jewish privileges. The question-and-answer style follows the pattern of the diatribe (see study note on 2:1-5).<\/p>","summary_ro":"3:1 what’s the advantage of being a Jew? Paul moves his argument along by raising questions. After preaching the Good News for over twenty years, he knew what questions people would ask when they heard a particular teaching. His emphasis on the equality of Jews and Gentiles before God (ch 2) inevitably led people to ask whether he was eliminating all Jewish privileges. The question-and-answer style follows the pattern of the diatribe (see study note on 2:1-5).","summary_en":"3:1 what’s the advantage of being a Jew? Paul moves his argument along by raising questions. After preaching the Good News for over twenty years, he knew what questions people would ask when they heard a particular teaching. His emphasis on the equality of Jews and Gentiles before God (ch 2) inevitably led people to ask whether he was eliminating all Jewish privileges. The question-and-answer style follows the pattern of the diatribe (see study note on 2:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140106,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:1","title_en":"Study Note: Romani 3:1","content_ro":"<p><strong>3:1<\/strong> <em>what’s the advantage of being a Jew?<\/em> Paul moves his argument along by raising questions. After preaching the Good News for over twenty years, he knew what questions people would ask when they heard a particular teaching. His emphasis on the equality of Jews and Gentiles before God (ch 2) inevitably led people to ask whether he was eliminating all Jewish privileges. The question-and-answer style follows the pattern of the diatribe (see study note on 2:1-5).<\/p>","content_en":"<p><strong>3:1<\/strong> <em>what’s the advantage of being a Jew?<\/em> Paul moves his argument along by raising questions. After preaching the Good News for over twenty years, he knew what questions people would ask when they heard a particular teaching. His emphasis on the equality of Jews and Gentiles before God (ch 2) inevitably led people to ask whether he was eliminating all Jewish privileges. The question-and-answer style follows the pattern of the diatribe (see study note on 2:1-5).<\/p>","summary_ro":"3:1 what’s the advantage of being a Jew? Paul moves his argument along by raising questions. After preaching the Good News for over twenty years, he knew what questions people would ask when they heard a particular teaching. His emphasis on the equality of Jews and Gentiles before God (ch 2) inevitably led people to ask whether he was eliminating all Jewish privileges. The question-and-answer style follows the pattern of the diatribe (see study note on 2:1-5).","summary_en":"3:1 what’s the advantage of being a Jew? Paul moves his argument along by raising questions. After preaching the Good News for over twenty years, he knew what questions people would ask when they heard a particular teaching. His emphasis on the equality of Jews and Gentiles before God (ch 2) inevitably led people to ask whether he was eliminating all Jewish privileges. The question-and-answer style follows the pattern of the diatribe (see study note on 2:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":28516,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Oracle","title_en":"Oracle","content_ro":"<h3>ORACLE<\/h3>\n<p>Divine revelation communicated through God’s spokesperson (prophet, priest, or king), usually pronouncing blessing, instruction, or judgment. Contrary to Balak’s request for Balaam to curse Israel, Balaam spoke an oracle of blessing (Nm 24:3-16). God instructed Moses through “living oracles” (Acts 7:38), and entrusted them with the Jewish people (Rom 3:2). The book of Proverbs records two oracles of wisdom: one given by Agur, Jakeh’s son (Prv 30:1), and the other by King Lemuel (31:1). Oracles of judgment were uttered against kings Joram of Israel (2 Kgs 9:25) and Joash of Judah (2 Chr 24:27). The prophets often delivered them against evil nations: Isaiah delivered oracles against Babylon (Is 13:1; 21:1), Damascus (17:1), Egypt (19:1), Jerusalem (22:1), Moab (15:1), Philistia (14:28), and Tyre (23:1). Nahum delivered one against Nineveh (Na 1:1); Habakkuk, one against Judah (Hb 1:1); and Malachi, one against Israel (Mal 1:1). Sometimes false and misleading oracles were given by false prophets (Lam 2:14).<\/p>\n<p><em>See also<\/em> Prophecy.<\/p>","content_en":"<h3>ORACLE<\/h3>\n<p>Divine revelation communicated through God’s spokesperson (prophet, priest, or king), usually pronouncing blessing, instruction, or judgment. Contrary to Balak’s request for Balaam to curse Israel, Balaam spoke an oracle of blessing (Nm 24:3-16). God instructed Moses through “living oracles” (Acts 7:38), and entrusted them with the Jewish people (Rom 3:2). The book of Proverbs records two oracles of wisdom: one given by Agur, Jakeh’s son (Prv 30:1), and the other by King Lemuel (31:1). Oracles of judgment were uttered against kings Joram of Israel (2 Kgs 9:25) and Joash of Judah (2 Chr 24:27). The prophets often delivered them against evil nations: Isaiah delivered oracles against Babylon (Is 13:1; 21:1), Damascus (17:1), Egypt (19:1), Jerusalem (22:1), Moab (15:1), Philistia (14:28), and Tyre (23:1). Nahum delivered one against Nineveh (Na 1:1); Habakkuk, one against Judah (Hb 1:1); and Malachi, one against Israel (Mal 1:1). Sometimes false and misleading oracles were given by false prophets (Lam 2:14).<\/p>\n<p><em>See also<\/em> Prophecy.<\/p>","summary_ro":"ORACLE Divine revelation communicated through God’s spokesperson (prophet, priest, or king), usually pronouncing blessing, instruction, or judgment. Contrary to Balak’s request for Balaam to curse Israel, Balaam spoke an oracle of blessing (Nm 24:3-16). God instructed Moses through “living oracles” (Acts 7:38), and entrusted them with the Jewish people (Rom 3:2). The book of Proverbs records two oracles of wisdom: one given by Agur, Jakeh’s son (Prv 30:1), and the other by King Lemuel (31:1)....","summary_en":"ORACLE Divine revelation communicated through God’s spokesperson (prophet, priest, or king), usually pronouncing blessing, instruction, or judgment. Contrary to Balak’s request for Balaam to curse Israel, Balaam spoke an oracle of blessing (Nm 24:3-16). God instructed Moses through “living oracles” (Acts 7:38), and entrusted them with the Jewish people (Rom 3:2). The book of Proverbs records two oracles of wisdom: one given by Agur, Jakeh’s son (Prv 30:1), and the other by King Lemuel (31:1)....","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57229,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:2","title_en":"Study Note: Romani 3:2","content_ro":"<p><strong>3:2<\/strong> The advantage that Jews possessed was in having received God’s word. • <em>First of all:<\/em> Paul never adds a second or a third point to the list he begins here. He might have forgotten to continue the list, or <em>first of all<\/em> might mean “most importantly.” However, 9:4-5 provides a good indication of what a list of Jewish privileges would have included. • By using the word <em>revelation<\/em> (Greek <span class=\"greek\" lang=\"el\">logia<\/span>, “oracles, messages”), Paul highlights God’s personal communication with his people (see Deut 33:9; Ps 105:19) through which he gives them special privileges and responsibilities.<\/p>","content_en":"<p><strong>3:2<\/strong> The advantage that Jews possessed was in having received God’s word. • <em>First of all:<\/em> Paul never adds a second or a third point to the list he begins here. He might have forgotten to continue the list, or <em>first of all<\/em> might mean “most importantly.” However, 9:4-5 provides a good indication of what a list of Jewish privileges would have included. • By using the word <em>revelation<\/em> (Greek <span class=\"greek\" lang=\"el\">logia<\/span>, “oracles, messages”), Paul highlights God’s personal communication with his people (see Deut 33:9; Ps 105:19) through which he gives them special privileges and responsibilities.<\/p>","summary_ro":"3:2 The advantage that Jews possessed was in having received God’s word. • First of all: Paul never adds a second or a third point to the list he begins here. He might have forgotten to continue the list, or first of all might mean “most importantly.” However, 9:4-5 provides a good indication of what a list of Jewish privileges would have included. • By using the word revelation (Greek logia, “oracles, messages”), Paul highlights God’s personal communication with his people (see Deut 33:9; Ps...","summary_en":"3:2 The advantage that Jews possessed was in having received God’s word. • First of all: Paul never adds a second or a third point to the list he begins here. He might have forgotten to continue the list, or first of all might mean “most importantly.” However, 9:4-5 provides a good indication of what a list of Jewish privileges would have included. • By using the word revelation (Greek logia, “oracles, messages”), Paul highlights God’s personal communication with his people (see Deut 33:9; Ps...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84855,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:2","title_en":"Study Note: Romani 3:2","content_ro":"<p><strong>3:2<\/strong> The advantage that Jews possessed was in having received God’s word. • <em>First of all:<\/em> Paul never adds a second or a third point to the list he begins here. He might have forgotten to continue the list, or <em>first of all<\/em> might mean “most importantly.” However, 9:4-5 provides a good indication of what a list of Jewish privileges would have included. • By using the word <em>revelation<\/em> (Greek <span class=\"greek\" lang=\"el\">logia<\/span>, “oracles, messages”), Paul highlights God’s personal communication with his people (see Deut 33:9; Ps 105:19) through which he gives them special privileges and responsibilities.<\/p>","content_en":"<p><strong>3:2<\/strong> The advantage that Jews possessed was in having received God’s word. • <em>First of all:<\/em> Paul never adds a second or a third point to the list he begins here. He might have forgotten to continue the list, or <em>first of all<\/em> might mean “most importantly.” However, 9:4-5 provides a good indication of what a list of Jewish privileges would have included. • By using the word <em>revelation<\/em> (Greek <span class=\"greek\" lang=\"el\">logia<\/span>, “oracles, messages”), Paul highlights God’s personal communication with his people (see Deut 33:9; Ps 105:19) through which he gives them special privileges and responsibilities.<\/p>","summary_ro":"3:2 The advantage that Jews possessed was in having received God’s word. • First of all: Paul never adds a second or a third point to the list he begins here. He might have forgotten to continue the list, or first of all might mean “most importantly.” However, 9:4-5 provides a good indication of what a list of Jewish privileges would have included. • By using the word revelation (Greek logia, “oracles, messages”), Paul highlights God’s personal communication with his people (see Deut 33:9; Ps...","summary_en":"3:2 The advantage that Jews possessed was in having received God’s word. • First of all: Paul never adds a second or a third point to the list he begins here. He might have forgotten to continue the list, or first of all might mean “most importantly.” However, 9:4-5 provides a good indication of what a list of Jewish privileges would have included. • By using the word revelation (Greek logia, “oracles, messages”), Paul highlights God’s personal communication with his people (see Deut 33:9; Ps...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112481,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:2","title_en":"Study Note: Romani 3:2","content_ro":"<p><strong>3:2<\/strong> The advantage that Jews possessed was in having received God’s word. • <em>First of all:<\/em> Paul never adds a second or a third point to the list he begins here. He might have forgotten to continue the list, or <em>first of all<\/em> might mean “most importantly.” However, 9:4-5 provides a good indication of what a list of Jewish privileges would have included. • By using the word <em>revelation<\/em> (Greek <span class=\"greek\" lang=\"el\">logia<\/span>, “oracles, messages”), Paul highlights God’s personal communication with his people (see Deut 33:9; Ps 105:19) through which he gives them special privileges and responsibilities.<\/p>","content_en":"<p><strong>3:2<\/strong> The advantage that Jews possessed was in having received God’s word. • <em>First of all:<\/em> Paul never adds a second or a third point to the list he begins here. He might have forgotten to continue the list, or <em>first of all<\/em> might mean “most importantly.” However, 9:4-5 provides a good indication of what a list of Jewish privileges would have included. • By using the word <em>revelation<\/em> (Greek <span class=\"greek\" lang=\"el\">logia<\/span>, “oracles, messages”), Paul highlights God’s personal communication with his people (see Deut 33:9; Ps 105:19) through which he gives them special privileges and responsibilities.<\/p>","summary_ro":"3:2 The advantage that Jews possessed was in having received God’s word. • First of all: Paul never adds a second or a third point to the list he begins here. He might have forgotten to continue the list, or first of all might mean “most importantly.” However, 9:4-5 provides a good indication of what a list of Jewish privileges would have included. • By using the word revelation (Greek logia, “oracles, messages”), Paul highlights God’s personal communication with his people (see Deut 33:9; Ps...","summary_en":"3:2 The advantage that Jews possessed was in having received God’s word. • First of all: Paul never adds a second or a third point to the list he begins here. He might have forgotten to continue the list, or first of all might mean “most importantly.” However, 9:4-5 provides a good indication of what a list of Jewish privileges would have included. • By using the word revelation (Greek logia, “oracles, messages”), Paul highlights God’s personal communication with his people (see Deut 33:9; Ps...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140107,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:2","title_en":"Study Note: Romani 3:2","content_ro":"<p><strong>3:2<\/strong> The advantage that Jews possessed was in having received God’s word. • <em>First of all:<\/em> Paul never adds a second or a third point to the list he begins here. He might have forgotten to continue the list, or <em>first of all<\/em> might mean “most importantly.” However, 9:4-5 provides a good indication of what a list of Jewish privileges would have included. • By using the word <em>revelation<\/em> (Greek <span class=\"greek\" lang=\"el\">logia<\/span>, “oracles, messages”), Paul highlights God’s personal communication with his people (see Deut 33:9; Ps 105:19) through which he gives them special privileges and responsibilities.<\/p>","content_en":"<p><strong>3:2<\/strong> The advantage that Jews possessed was in having received God’s word. • <em>First of all:<\/em> Paul never adds a second or a third point to the list he begins here. He might have forgotten to continue the list, or <em>first of all<\/em> might mean “most importantly.” However, 9:4-5 provides a good indication of what a list of Jewish privileges would have included. • By using the word <em>revelation<\/em> (Greek <span class=\"greek\" lang=\"el\">logia<\/span>, “oracles, messages”), Paul highlights God’s personal communication with his people (see Deut 33:9; Ps 105:19) through which he gives them special privileges and responsibilities.<\/p>","summary_ro":"3:2 The advantage that Jews possessed was in having received God’s word. • First of all: Paul never adds a second or a third point to the list he begins here. He might have forgotten to continue the list, or first of all might mean “most importantly.” However, 9:4-5 provides a good indication of what a list of Jewish privileges would have included. • By using the word revelation (Greek logia, “oracles, messages”), Paul highlights God’s personal communication with his people (see Deut 33:9; Ps...","summary_en":"3:2 The advantage that Jews possessed was in having received God’s word. • First of all: Paul never adds a second or a third point to the list he begins here. He might have forgotten to continue the list, or first of all might mean “most importantly.” However, 9:4-5 provides a good indication of what a list of Jewish privileges would have included. • By using the word revelation (Greek logia, “oracles, messages”), Paul highlights God’s personal communication with his people (see Deut 33:9; Ps...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":11874,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Faithfulness","title_en":"Faithfulness","content_ro":"<h3>FAITHFULNESS<\/h3>\n<p>Maintaining faith or allegiance; showing a strong sense of duty or conscientiousness. In biblical Hebrew, “faith” and “faithfulness” are grammatically related. Although both concepts are important in the OT, there is no English word exactly equivalent to the Hebrew terms. The most relevant Hebrew verbal root (related to our word “amen”) carries such meanings as “strengthen,” “support,” or “hold up.” In a physical sense it is used of pillars that provide support for doors (2 Kgs 18:16). Moses used the word when he disclaimed any role as supporter of the Israelites (Nm 11:12). God, however, is an eternally firm support for his people (Dt 7:9; Is 49:7).<\/p>\n<p>With that notion of firm support as the bedrock for faith, words such as “firmness,” “constancy,” or “trustworthiness” best convey the related concept of faithfulness. Trustworthiness, or steadfastness of character, is ascribed to the object of one’s trust. To be unfaithful is to be unworthy of confidence or belief. In the OT a synonym for “faithfulness” is “truth.” Since God is consistently true, he is the logical object of human trust (Ps 71:22; Is 61:8). When used of God in the OT, the word “faithfulness” frequently refers to his unwavering commitment to his promises.<\/p>\n<p class=\"h2\" id=\"GodsFaithfulness\">God’s Faithfulness<\/p>\n<p>In spite of Israel’s faithlessness (Dt 32:20; cf. Rom 3:3), God showed himself to be absolutely reliable. His faithfulness is great (Lam 3:23). He is loyal to his covenant and will always manifest his steadfast love to his people (Ps 136).<\/p>\n<p>The pinnacle of faithfulness in the Bible is seen in the work of Jesus Christ, who showed himself faithful to his Father (Heb 3:2) and in his witness (Rv 1:5). God calls men and women to be faithful by following Christ, relying on him for all things (Hb 2:4; cf. Rom 1:17).<\/p>\n<p class=\"h2\" id=\"HumanFaithfulness\">Human Faithfulness<\/p>\n<p>Faith and faithfulness are logically and linguistically united in the OT and NT. That is, the major words for faith in both Testaments also connote the concept of faithfulness. This indicates that faith is more than momentary assent to the truth of God. It is commitment to that truth, and it manifests itself in continued obedience. Abraham’s life in this regard is instructive. He assented to, relied upon, and acted in conformity to the revealed word of God. He received God’s revelation as true (i.e., demonstrating faith), and his subsequent actions proved his faithfulness. He left home and country, settled in a strange land, and offered up his son Isaac as God commanded. His willingness to sacrifice his only son is an unparalleled expression of faithfulness in the OT. It is no surprise, therefore, that Abraham is commended for his steadfastness and is set forth in the NT as one whose behavior should be imitated by Christians (Gal 3:6-9; Heb 11:8-10). Faithfulness, then, must not be viewed as an isolated act. Rather, it is an attitude that should characterize the entire life of those who say they have faith in God.<\/p>","content_en":"<h3>FAITHFULNESS<\/h3>\n<p>Maintaining faith or allegiance; showing a strong sense of duty or conscientiousness. In biblical Hebrew, “faith” and “faithfulness” are grammatically related. Although both concepts are important in the OT, there is no English word exactly equivalent to the Hebrew terms. The most relevant Hebrew verbal root (related to our word “amen”) carries such meanings as “strengthen,” “support,” or “hold up.” In a physical sense it is used of pillars that provide support for doors (2 Kgs 18:16). Moses used the word when he disclaimed any role as supporter of the Israelites (Nm 11:12). God, however, is an eternally firm support for his people (Dt 7:9; Is 49:7).<\/p>\n<p>With that notion of firm support as the bedrock for faith, words such as “firmness,” “constancy,” or “trustworthiness” best convey the related concept of faithfulness. Trustworthiness, or steadfastness of character, is ascribed to the object of one’s trust. To be unfaithful is to be unworthy of confidence or belief. In the OT a synonym for “faithfulness” is “truth.” Since God is consistently true, he is the logical object of human trust (Ps 71:22; Is 61:8). When used of God in the OT, the word “faithfulness” frequently refers to his unwavering commitment to his promises.<\/p>\n<p class=\"h2\" id=\"GodsFaithfulness\">God’s Faithfulness<\/p>\n<p>In spite of Israel’s faithlessness (Dt 32:20; cf. Rom 3:3), God showed himself to be absolutely reliable. His faithfulness is great (Lam 3:23). He is loyal to his covenant and will always manifest his steadfast love to his people (Ps 136).<\/p>\n<p>The pinnacle of faithfulness in the Bible is seen in the work of Jesus Christ, who showed himself faithful to his Father (Heb 3:2) and in his witness (Rv 1:5). God calls men and women to be faithful by following Christ, relying on him for all things (Hb 2:4; cf. Rom 1:17).<\/p>\n<p class=\"h2\" id=\"HumanFaithfulness\">Human Faithfulness<\/p>\n<p>Faith and faithfulness are logically and linguistically united in the OT and NT. That is, the major words for faith in both Testaments also connote the concept of faithfulness. This indicates that faith is more than momentary assent to the truth of God. It is commitment to that truth, and it manifests itself in continued obedience. Abraham’s life in this regard is instructive. He assented to, relied upon, and acted in conformity to the revealed word of God. He received God’s revelation as true (i.e., demonstrating faith), and his subsequent actions proved his faithfulness. He left home and country, settled in a strange land, and offered up his son Isaac as God commanded. His willingness to sacrifice his only son is an unparalleled expression of faithfulness in the OT. It is no surprise, therefore, that Abraham is commended for his steadfastness and is set forth in the NT as one whose behavior should be imitated by Christians (Gal 3:6-9; Heb 11:8-10). Faithfulness, then, must not be viewed as an isolated act. Rather, it is an attitude that should characterize the entire life of those who say they have faith in God.<\/p>","summary_ro":"FAITHFULNESS Maintaining faith or allegiance; showing a strong sense of duty or conscientiousness. In biblical Hebrew, “faith” and “faithfulness” are grammatically related. Although both concepts are important in the OT, there is no English word exactly equivalent to the Hebrew terms. The most relevant Hebrew verbal root (related to our word “amen”) carries such meanings as “strengthen,” “support,” or “hold up.” In a physical sense it is used of pillars that provide support for doors (2 Kgs 1...","summary_en":"FAITHFULNESS Maintaining faith or allegiance; showing a strong sense of duty or conscientiousness. In biblical Hebrew, “faith” and “faithfulness” are grammatically related. Although both concepts are important in the OT, there is no English word exactly equivalent to the Hebrew terms. The most relevant Hebrew verbal root (related to our word “amen”) carries such meanings as “strengthen,” “support,” or “hold up.” In a physical sense it is used of pillars that provide support for doors (2 Kgs 1...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33258,"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":61651,"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":89277,"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":116903,"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":144529,"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}],"4":[{"id":57230,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:4","title_en":"Study Note: Romani 3:4","content_ro":"<p><strong>3:4<\/strong> <em>Of course not!<\/em> The Greek <span class=\"greek\" lang=\"el\">mē genoito<\/span> is an emphatic negation, popular in the diatribe style that Paul uses here and in several other passages in Romans (see 3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11). • <em>As the Scriptures say:<\/em> Paul quotes Ps 51:4, where David confessed his sin in having an adulterous relationship with Bathsheba (see 2 Sam 11:1-27). God punished David, and David admitted that God was <em>proved right<\/em> and would <em>win<\/em> his <em>case in court<\/em>—his punishment was entirely just. God is faithful to what he has said in the past—his entire revelation—and his words warn of punishment for sin even as they promise reward for obedience.<\/p>","content_en":"<p><strong>3:4<\/strong> <em>Of course not!<\/em> The Greek <span class=\"greek\" lang=\"el\">mē genoito<\/span> is an emphatic negation, popular in the diatribe style that Paul uses here and in several other passages in Romans (see 3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11). • <em>As the Scriptures say:<\/em> Paul quotes Ps 51:4, where David confessed his sin in having an adulterous relationship with Bathsheba (see 2 Sam 11:1-27). God punished David, and David admitted that God was <em>proved right<\/em> and would <em>win<\/em> his <em>case in court<\/em>—his punishment was entirely just. God is faithful to what he has said in the past—his entire revelation—and his words warn of punishment for sin even as they promise reward for obedience.<\/p>","summary_ro":"3:4 Of course not! The Greek mē genoito is an emphatic negation, popular in the diatribe style that Paul uses here and in several other passages in Romans (see 3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11). • As the Scriptures say: Paul quotes Ps 51:4, where David confessed his sin in having an adulterous relationship with Bathsheba (see 2 Sam 11:1-27). God punished David, and David admitted that God was proved right and would win his case in court—his punishment was entirely just. God is faithf...","summary_en":"3:4 Of course not! The Greek mē genoito is an emphatic negation, popular in the diatribe style that Paul uses here and in several other passages in Romans (see 3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11). • As the Scriptures say: Paul quotes Ps 51:4, where David confessed his sin in having an adulterous relationship with Bathsheba (see 2 Sam 11:1-27). God punished David, and David admitted that God was proved right and would win his case in court—his punishment was entirely just. God is faithf...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84856,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:4","title_en":"Study Note: Romani 3:4","content_ro":"<p><strong>3:4<\/strong> <em>Of course not!<\/em> The Greek <span class=\"greek\" lang=\"el\">mē genoito<\/span> is an emphatic negation, popular in the diatribe style that Paul uses here and in several other passages in Romans (see 3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11). • <em>As the Scriptures say:<\/em> Paul quotes Ps 51:4, where David confessed his sin in having an adulterous relationship with Bathsheba (see 2 Sam 11:1-27). God punished David, and David admitted that God was <em>proved right<\/em> and would <em>win<\/em> his <em>case in court<\/em>—his punishment was entirely just. God is faithful to what he has said in the past—his entire revelation—and his words warn of punishment for sin even as they promise reward for obedience.<\/p>","content_en":"<p><strong>3:4<\/strong> <em>Of course not!<\/em> The Greek <span class=\"greek\" lang=\"el\">mē genoito<\/span> is an emphatic negation, popular in the diatribe style that Paul uses here and in several other passages in Romans (see 3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11). • <em>As the Scriptures say:<\/em> Paul quotes Ps 51:4, where David confessed his sin in having an adulterous relationship with Bathsheba (see 2 Sam 11:1-27). God punished David, and David admitted that God was <em>proved right<\/em> and would <em>win<\/em> his <em>case in court<\/em>—his punishment was entirely just. God is faithful to what he has said in the past—his entire revelation—and his words warn of punishment for sin even as they promise reward for obedience.<\/p>","summary_ro":"3:4 Of course not! The Greek mē genoito is an emphatic negation, popular in the diatribe style that Paul uses here and in several other passages in Romans (see 3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11). • As the Scriptures say: Paul quotes Ps 51:4, where David confessed his sin in having an adulterous relationship with Bathsheba (see 2 Sam 11:1-27). God punished David, and David admitted that God was proved right and would win his case in court—his punishment was entirely just. God is faithf...","summary_en":"3:4 Of course not! The Greek mē genoito is an emphatic negation, popular in the diatribe style that Paul uses here and in several other passages in Romans (see 3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11). • As the Scriptures say: Paul quotes Ps 51:4, where David confessed his sin in having an adulterous relationship with Bathsheba (see 2 Sam 11:1-27). God punished David, and David admitted that God was proved right and would win his case in court—his punishment was entirely just. God is faithf...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112482,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:4","title_en":"Study Note: Romani 3:4","content_ro":"<p><strong>3:4<\/strong> <em>Of course not!<\/em> The Greek <span class=\"greek\" lang=\"el\">mē genoito<\/span> is an emphatic negation, popular in the diatribe style that Paul uses here and in several other passages in Romans (see 3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11). • <em>As the Scriptures say:<\/em> Paul quotes Ps 51:4, where David confessed his sin in having an adulterous relationship with Bathsheba (see 2 Sam 11:1-27). God punished David, and David admitted that God was <em>proved right<\/em> and would <em>win<\/em> his <em>case in court<\/em>—his punishment was entirely just. God is faithful to what he has said in the past—his entire revelation—and his words warn of punishment for sin even as they promise reward for obedience.<\/p>","content_en":"<p><strong>3:4<\/strong> <em>Of course not!<\/em> The Greek <span class=\"greek\" lang=\"el\">mē genoito<\/span> is an emphatic negation, popular in the diatribe style that Paul uses here and in several other passages in Romans (see 3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11). • <em>As the Scriptures say:<\/em> Paul quotes Ps 51:4, where David confessed his sin in having an adulterous relationship with Bathsheba (see 2 Sam 11:1-27). God punished David, and David admitted that God was <em>proved right<\/em> and would <em>win<\/em> his <em>case in court<\/em>—his punishment was entirely just. God is faithful to what he has said in the past—his entire revelation—and his words warn of punishment for sin even as they promise reward for obedience.<\/p>","summary_ro":"3:4 Of course not! The Greek mē genoito is an emphatic negation, popular in the diatribe style that Paul uses here and in several other passages in Romans (see 3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11). • As the Scriptures say: Paul quotes Ps 51:4, where David confessed his sin in having an adulterous relationship with Bathsheba (see 2 Sam 11:1-27). God punished David, and David admitted that God was proved right and would win his case in court—his punishment was entirely just. God is faithf...","summary_en":"3:4 Of course not! The Greek mē genoito is an emphatic negation, popular in the diatribe style that Paul uses here and in several other passages in Romans (see 3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11). • As the Scriptures say: Paul quotes Ps 51:4, where David confessed his sin in having an adulterous relationship with Bathsheba (see 2 Sam 11:1-27). God punished David, and David admitted that God was proved right and would win his case in court—his punishment was entirely just. God is faithf...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140108,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:4","title_en":"Study Note: Romani 3:4","content_ro":"<p><strong>3:4<\/strong> <em>Of course not!<\/em> The Greek <span class=\"greek\" lang=\"el\">mē genoito<\/span> is an emphatic negation, popular in the diatribe style that Paul uses here and in several other passages in Romans (see 3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11). • <em>As the Scriptures say:<\/em> Paul quotes Ps 51:4, where David confessed his sin in having an adulterous relationship with Bathsheba (see 2 Sam 11:1-27). God punished David, and David admitted that God was <em>proved right<\/em> and would <em>win<\/em> his <em>case in court<\/em>—his punishment was entirely just. God is faithful to what he has said in the past—his entire revelation—and his words warn of punishment for sin even as they promise reward for obedience.<\/p>","content_en":"<p><strong>3:4<\/strong> <em>Of course not!<\/em> The Greek <span class=\"greek\" lang=\"el\">mē genoito<\/span> is an emphatic negation, popular in the diatribe style that Paul uses here and in several other passages in Romans (see 3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11). • <em>As the Scriptures say:<\/em> Paul quotes Ps 51:4, where David confessed his sin in having an adulterous relationship with Bathsheba (see 2 Sam 11:1-27). God punished David, and David admitted that God was <em>proved right<\/em> and would <em>win<\/em> his <em>case in court<\/em>—his punishment was entirely just. God is faithful to what he has said in the past—his entire revelation—and his words warn of punishment for sin even as they promise reward for obedience.<\/p>","summary_ro":"3:4 Of course not! The Greek mē genoito is an emphatic negation, popular in the diatribe style that Paul uses here and in several other passages in Romans (see 3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11). • As the Scriptures say: Paul quotes Ps 51:4, where David confessed his sin in having an adulterous relationship with Bathsheba (see 2 Sam 11:1-27). God punished David, and David admitted that God was proved right and would win his case in court—his punishment was entirely just. God is faithf...","summary_en":"3:4 Of course not! The Greek mē genoito is an emphatic negation, popular in the diatribe style that Paul uses here and in several other passages in Romans (see 3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11). • As the Scriptures say: Paul quotes Ps 51:4, where David confessed his sin in having an adulterous relationship with Bathsheba (see 2 Sam 11:1-27). God punished David, and David admitted that God was proved right and would win his case in court—his punishment was entirely just. God is faithf...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":57231,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:5","title_en":"Study Note: Romani 3:5","content_ro":"<p><strong>3:5-7<\/strong> <em>how would he be qualified to judge the world?<\/em> Abraham asked a similar question: “Should not the Judge of all the earth do what is right?” (Gen 18:25). God punishes all sin, and he retains absolute righteousness as he does so. Even when God makes use of human sin for his own ends, that sin still deserves to be, and will be, punished (see Rom 9:10-24).<\/p>","content_en":"<p><strong>3:5-7<\/strong> <em>how would he be qualified to judge the world?<\/em> Abraham asked a similar question: “Should not the Judge of all the earth do what is right?” (Gen 18:25). God punishes all sin, and he retains absolute righteousness as he does so. Even when God makes use of human sin for his own ends, that sin still deserves to be, and will be, punished (see Rom 9:10-24).<\/p>","summary_ro":"3:5-7 how would he be qualified to judge the world? Abraham asked a similar question: “Should not the Judge of all the earth do what is right?” (Gen 18:25). God punishes all sin, and he retains absolute righteousness as he does so. Even when God makes use of human sin for his own ends, that sin still deserves to be, and will be, punished (see Rom 9:10-24).","summary_en":"3:5-7 how would he be qualified to judge the world? Abraham asked a similar question: “Should not the Judge of all the earth do what is right?” (Gen 18:25). God punishes all sin, and he retains absolute righteousness as he does so. Even when God makes use of human sin for his own ends, that sin still deserves to be, and will be, punished (see Rom 9:10-24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84857,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:5","title_en":"Study Note: Romani 3:5","content_ro":"<p><strong>3:5-7<\/strong> <em>how would he be qualified to judge the world?<\/em> Abraham asked a similar question: “Should not the Judge of all the earth do what is right?” (Gen 18:25). God punishes all sin, and he retains absolute righteousness as he does so. Even when God makes use of human sin for his own ends, that sin still deserves to be, and will be, punished (see Rom 9:10-24).<\/p>","content_en":"<p><strong>3:5-7<\/strong> <em>how would he be qualified to judge the world?<\/em> Abraham asked a similar question: “Should not the Judge of all the earth do what is right?” (Gen 18:25). God punishes all sin, and he retains absolute righteousness as he does so. Even when God makes use of human sin for his own ends, that sin still deserves to be, and will be, punished (see Rom 9:10-24).<\/p>","summary_ro":"3:5-7 how would he be qualified to judge the world? Abraham asked a similar question: “Should not the Judge of all the earth do what is right?” (Gen 18:25). God punishes all sin, and he retains absolute righteousness as he does so. Even when God makes use of human sin for his own ends, that sin still deserves to be, and will be, punished (see Rom 9:10-24).","summary_en":"3:5-7 how would he be qualified to judge the world? Abraham asked a similar question: “Should not the Judge of all the earth do what is right?” (Gen 18:25). God punishes all sin, and he retains absolute righteousness as he does so. Even when God makes use of human sin for his own ends, that sin still deserves to be, and will be, punished (see Rom 9:10-24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112483,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:5","title_en":"Study Note: Romani 3:5","content_ro":"<p><strong>3:5-7<\/strong> <em>how would he be qualified to judge the world?<\/em> Abraham asked a similar question: “Should not the Judge of all the earth do what is right?” (Gen 18:25). God punishes all sin, and he retains absolute righteousness as he does so. Even when God makes use of human sin for his own ends, that sin still deserves to be, and will be, punished (see Rom 9:10-24).<\/p>","content_en":"<p><strong>3:5-7<\/strong> <em>how would he be qualified to judge the world?<\/em> Abraham asked a similar question: “Should not the Judge of all the earth do what is right?” (Gen 18:25). God punishes all sin, and he retains absolute righteousness as he does so. Even when God makes use of human sin for his own ends, that sin still deserves to be, and will be, punished (see Rom 9:10-24).<\/p>","summary_ro":"3:5-7 how would he be qualified to judge the world? Abraham asked a similar question: “Should not the Judge of all the earth do what is right?” (Gen 18:25). God punishes all sin, and he retains absolute righteousness as he does so. Even when God makes use of human sin for his own ends, that sin still deserves to be, and will be, punished (see Rom 9:10-24).","summary_en":"3:5-7 how would he be qualified to judge the world? Abraham asked a similar question: “Should not the Judge of all the earth do what is right?” (Gen 18:25). God punishes all sin, and he retains absolute righteousness as he does so. Even when God makes use of human sin for his own ends, that sin still deserves to be, and will be, punished (see Rom 9:10-24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140109,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:5","title_en":"Study Note: Romani 3:5","content_ro":"<p><strong>3:5-7<\/strong> <em>how would he be qualified to judge the world?<\/em> Abraham asked a similar question: “Should not the Judge of all the earth do what is right?” (Gen 18:25). God punishes all sin, and he retains absolute righteousness as he does so. Even when God makes use of human sin for his own ends, that sin still deserves to be, and will be, punished (see Rom 9:10-24).<\/p>","content_en":"<p><strong>3:5-7<\/strong> <em>how would he be qualified to judge the world?<\/em> Abraham asked a similar question: “Should not the Judge of all the earth do what is right?” (Gen 18:25). God punishes all sin, and he retains absolute righteousness as he does so. Even when God makes use of human sin for his own ends, that sin still deserves to be, and will be, punished (see Rom 9:10-24).<\/p>","summary_ro":"3:5-7 how would he be qualified to judge the world? Abraham asked a similar question: “Should not the Judge of all the earth do what is right?” (Gen 18:25). God punishes all sin, and he retains absolute righteousness as he does so. Even when God makes use of human sin for his own ends, that sin still deserves to be, and will be, punished (see Rom 9:10-24).","summary_en":"3:5-7 how would he be qualified to judge the world? Abraham asked a similar question: “Should not the Judge of all the earth do what is right?” (Gen 18:25). God punishes all sin, and he retains absolute righteousness as he does so. Even when God makes use of human sin for his own ends, that sin still deserves to be, and will be, punished (see Rom 9:10-24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":5178,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Blasphemy","title_en":"Blasphemy","content_ro":"<h3>BLASPHEMY<\/h3>\n<p>Profane or contemptuous speech or writing about (or action toward) God. In a general sense, “blasphemy” can refer to any slander, including any word or action that insults or devalues another being. In Greek literature the term was used for insulting or deriding living or dead persons, but it was extended to cover the gods as well, including both doubting the power of and mocking the nature of a god.<\/p>\n<p>In the OT, “blasphemy” always means to insult God, either by attacking him directly or mocking him indirectly. Either way the glory and honor of God are lessened, so blasphemy is the opposite of praise. An Israelite might directly insult the “Name” by cursing God (Lv 24:10-16) or deliberately disobey God’s law (Nm 15:30). Either of those blasphemies was punishable by death, as was idolatry, the ultimate blasphemy (Is 66:3). It was thought that Gentiles, who had never experienced the power and majesty of the Lord, were the most likely blasphemers. Thus the king of Assyria blasphemed in equating the Lord with the gods of the nations he had already conquered (2 Kgs 19:4-6, 22). For his arrogance the king was doomed by the word of the prophet Isaiah. God was also mocked when Israel was exiled (Is 52:5), when Edom derided the desolate “mountains of Israel” (Ez 35:12, <span>kjv<\/span>), and when the enemy scoffed that God had not protected Jerusalem (Ps 74:18; 1 Macc 2:6).<\/p>\n<p>In the NT, blasphemy takes on the wider Greek meaning, for it includes slandering a human being (Mt 15:19; see also Rom 3:8; 1 Cor 10:30; Eph 4:31; Ti 3:2), as well as God. It even includes mocking angelic or demonic powers, which is just as wrong as mocking any other being (2 Pt 2:10-12, Jude 1:8-10). In other words, slander, derision, and mocking of any kind are totally condemned in the NT.<\/p>\n<p>The most common form of blasphemy in the NT is blasphemy against God. One might insult God directly (Rv 13:6; 16:9), mock his word (Ti 2:5), or reject his revelation and its bearer (Acts 6:11). Jesus was accused of blasphemy when he claimed to have a prerogative belonging to God—the power to forgive sins (Mk 2:7). John 10:33-36 reports an attempt to stone Jesus; his accusers said to him, “You, being a man, make yourself God” (v 33). Jesus was condemned by the highest Jewish court, the Sanhedrin, on the charge of blasphemy, because he claimed to be the Son of Man (the Messiah) but in their view had given no evidence that he was such an exalted personage, thus appearing to mock the Messiah and, by extension, to mock God himself (Mk 14:64).<\/p>\n<p>Naturally the early Christians viewed Jesus’ trial from another perspective: the guards insulting Jesus (Lk 22:64-65) and the crowds and two dying robbers mocking him on the cross (Mk 15:29-32) were the real blasphemers. Observing how their Lord had been treated, the church was prepared to accept insult as their own lot, both personally (1 Cor 4:13; 1 Tm 1:13; Rv 2:9) and as a response to their message (Acts 13:45; 18:6). On the other hand, the church recognized that even Christians could blaspheme by giving way under persecution (26:11), by teaching false doctrine (2 Pt 2:2), or by behaving in an unbecoming fashion, which would bring others to think less of Christ (Rom 2:24; Ti 2:5).<\/p>\n<p>The Bible makes clear that blasphemy is forgivable (Mt 12:32; Mk 3:28-29), but if a person will not repent, the only remedy is to turn him or her over to Satan to be taught the lesson (1 Tm 1:20).<\/p>","content_en":"<h3>BLASPHEMY<\/h3>\n<p>Profane or contemptuous speech or writing about (or action toward) God. In a general sense, “blasphemy” can refer to any slander, including any word or action that insults or devalues another being. In Greek literature the term was used for insulting or deriding living or dead persons, but it was extended to cover the gods as well, including both doubting the power of and mocking the nature of a god.<\/p>\n<p>In the OT, “blasphemy” always means to insult God, either by attacking him directly or mocking him indirectly. Either way the glory and honor of God are lessened, so blasphemy is the opposite of praise. An Israelite might directly insult the “Name” by cursing God (Lv 24:10-16) or deliberately disobey God’s law (Nm 15:30). Either of those blasphemies was punishable by death, as was idolatry, the ultimate blasphemy (Is 66:3). It was thought that Gentiles, who had never experienced the power and majesty of the Lord, were the most likely blasphemers. Thus the king of Assyria blasphemed in equating the Lord with the gods of the nations he had already conquered (2 Kgs 19:4-6, 22). For his arrogance the king was doomed by the word of the prophet Isaiah. God was also mocked when Israel was exiled (Is 52:5), when Edom derided the desolate “mountains of Israel” (Ez 35:12, <span>kjv<\/span>), and when the enemy scoffed that God had not protected Jerusalem (Ps 74:18; 1 Macc 2:6).<\/p>\n<p>In the NT, blasphemy takes on the wider Greek meaning, for it includes slandering a human being (Mt 15:19; see also Rom 3:8; 1 Cor 10:30; Eph 4:31; Ti 3:2), as well as God. It even includes mocking angelic or demonic powers, which is just as wrong as mocking any other being (2 Pt 2:10-12, Jude 1:8-10). In other words, slander, derision, and mocking of any kind are totally condemned in the NT.<\/p>\n<p>The most common form of blasphemy in the NT is blasphemy against God. One might insult God directly (Rv 13:6; 16:9), mock his word (Ti 2:5), or reject his revelation and its bearer (Acts 6:11). Jesus was accused of blasphemy when he claimed to have a prerogative belonging to God—the power to forgive sins (Mk 2:7). John 10:33-36 reports an attempt to stone Jesus; his accusers said to him, “You, being a man, make yourself God” (v 33). Jesus was condemned by the highest Jewish court, the Sanhedrin, on the charge of blasphemy, because he claimed to be the Son of Man (the Messiah) but in their view had given no evidence that he was such an exalted personage, thus appearing to mock the Messiah and, by extension, to mock God himself (Mk 14:64).<\/p>\n<p>Naturally the early Christians viewed Jesus’ trial from another perspective: the guards insulting Jesus (Lk 22:64-65) and the crowds and two dying robbers mocking him on the cross (Mk 15:29-32) were the real blasphemers. Observing how their Lord had been treated, the church was prepared to accept insult as their own lot, both personally (1 Cor 4:13; 1 Tm 1:13; Rv 2:9) and as a response to their message (Acts 13:45; 18:6). On the other hand, the church recognized that even Christians could blaspheme by giving way under persecution (26:11), by teaching false doctrine (2 Pt 2:2), or by behaving in an unbecoming fashion, which would bring others to think less of Christ (Rom 2:24; Ti 2:5).<\/p>\n<p>The Bible makes clear that blasphemy is forgivable (Mt 12:32; Mk 3:28-29), but if a person will not repent, the only remedy is to turn him or her over to Satan to be taught the lesson (1 Tm 1:20).<\/p>","summary_ro":"BLASPHEMY Profane or contemptuous speech or writing about (or action toward) God. In a general sense, “blasphemy” can refer to any slander, including any word or action that insults or devalues another being. In Greek literature the term was used for insulting or deriding living or dead persons, but it was extended to cover the gods as well, including both doubting the power of and mocking the nature of a god. In the OT, “blasphemy” always means to insult God, either by attacking him directly...","summary_en":"BLASPHEMY Profane or contemptuous speech or writing about (or action toward) God. In a general sense, “blasphemy” can refer to any slander, including any word or action that insults or devalues another being. In Greek literature the term was used for insulting or deriding living or dead persons, but it was extended to cover the gods as well, including both doubting the power of and mocking the nature of a god. In the OT, “blasphemy” always means to insult God, either by attacking him directly...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57232,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:8","title_en":"Study Note: Romani 3:8","content_ro":"<p><strong>3:8<\/strong> <em>some people even slander us:<\/em> Paul is referring to misrepresentations about his teaching on justification by faith. If a person is made right with God by faith alone, through God’s grace and apart from works, it could seem as if the Good News allows believers to sin because their sin is forgiven when confessed (see 6:1). One of Paul’s purposes is to help the Roman Christians understand that such misunderstandings are without basis.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>some people even slander us:<\/em> Paul is referring to misrepresentations about his teaching on justification by faith. If a person is made right with God by faith alone, through God’s grace and apart from works, it could seem as if the Good News allows believers to sin because their sin is forgiven when confessed (see 6:1). One of Paul’s purposes is to help the Roman Christians understand that such misunderstandings are without basis.<\/p>","summary_ro":"3:8 some people even slander us: Paul is referring to misrepresentations about his teaching on justification by faith. If a person is made right with God by faith alone, through God’s grace and apart from works, it could seem as if the Good News allows believers to sin because their sin is forgiven when confessed (see 6:1). One of Paul’s purposes is to help the Roman Christians understand that such misunderstandings are without basis.","summary_en":"3:8 some people even slander us: Paul is referring to misrepresentations about his teaching on justification by faith. If a person is made right with God by faith alone, through God’s grace and apart from works, it could seem as if the Good News allows believers to sin because their sin is forgiven when confessed (see 6:1). One of Paul’s purposes is to help the Roman Christians understand that such misunderstandings are without basis.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84858,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:8","title_en":"Study Note: Romani 3:8","content_ro":"<p><strong>3:8<\/strong> <em>some people even slander us:<\/em> Paul is referring to misrepresentations about his teaching on justification by faith. If a person is made right with God by faith alone, through God’s grace and apart from works, it could seem as if the Good News allows believers to sin because their sin is forgiven when confessed (see 6:1). One of Paul’s purposes is to help the Roman Christians understand that such misunderstandings are without basis.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>some people even slander us:<\/em> Paul is referring to misrepresentations about his teaching on justification by faith. If a person is made right with God by faith alone, through God’s grace and apart from works, it could seem as if the Good News allows believers to sin because their sin is forgiven when confessed (see 6:1). One of Paul’s purposes is to help the Roman Christians understand that such misunderstandings are without basis.<\/p>","summary_ro":"3:8 some people even slander us: Paul is referring to misrepresentations about his teaching on justification by faith. If a person is made right with God by faith alone, through God’s grace and apart from works, it could seem as if the Good News allows believers to sin because their sin is forgiven when confessed (see 6:1). One of Paul’s purposes is to help the Roman Christians understand that such misunderstandings are without basis.","summary_en":"3:8 some people even slander us: Paul is referring to misrepresentations about his teaching on justification by faith. If a person is made right with God by faith alone, through God’s grace and apart from works, it could seem as if the Good News allows believers to sin because their sin is forgiven when confessed (see 6:1). One of Paul’s purposes is to help the Roman Christians understand that such misunderstandings are without basis.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112484,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:8","title_en":"Study Note: Romani 3:8","content_ro":"<p><strong>3:8<\/strong> <em>some people even slander us:<\/em> Paul is referring to misrepresentations about his teaching on justification by faith. If a person is made right with God by faith alone, through God’s grace and apart from works, it could seem as if the Good News allows believers to sin because their sin is forgiven when confessed (see 6:1). One of Paul’s purposes is to help the Roman Christians understand that such misunderstandings are without basis.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>some people even slander us:<\/em> Paul is referring to misrepresentations about his teaching on justification by faith. If a person is made right with God by faith alone, through God’s grace and apart from works, it could seem as if the Good News allows believers to sin because their sin is forgiven when confessed (see 6:1). One of Paul’s purposes is to help the Roman Christians understand that such misunderstandings are without basis.<\/p>","summary_ro":"3:8 some people even slander us: Paul is referring to misrepresentations about his teaching on justification by faith. If a person is made right with God by faith alone, through God’s grace and apart from works, it could seem as if the Good News allows believers to sin because their sin is forgiven when confessed (see 6:1). One of Paul’s purposes is to help the Roman Christians understand that such misunderstandings are without basis.","summary_en":"3:8 some people even slander us: Paul is referring to misrepresentations about his teaching on justification by faith. If a person is made right with God by faith alone, through God’s grace and apart from works, it could seem as if the Good News allows believers to sin because their sin is forgiven when confessed (see 6:1). One of Paul’s purposes is to help the Roman Christians understand that such misunderstandings are without basis.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140110,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:8","title_en":"Study Note: Romani 3:8","content_ro":"<p><strong>3:8<\/strong> <em>some people even slander us:<\/em> Paul is referring to misrepresentations about his teaching on justification by faith. If a person is made right with God by faith alone, through God’s grace and apart from works, it could seem as if the Good News allows believers to sin because their sin is forgiven when confessed (see 6:1). One of Paul’s purposes is to help the Roman Christians understand that such misunderstandings are without basis.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>some people even slander us:<\/em> Paul is referring to misrepresentations about his teaching on justification by faith. If a person is made right with God by faith alone, through God’s grace and apart from works, it could seem as if the Good News allows believers to sin because their sin is forgiven when confessed (see 6:1). One of Paul’s purposes is to help the Roman Christians understand that such misunderstandings are without basis.<\/p>","summary_ro":"3:8 some people even slander us: Paul is referring to misrepresentations about his teaching on justification by faith. If a person is made right with God by faith alone, through God’s grace and apart from works, it could seem as if the Good News allows believers to sin because their sin is forgiven when confessed (see 6:1). One of Paul’s purposes is to help the Roman Christians understand that such misunderstandings are without basis.","summary_en":"3:8 some people even slander us: Paul is referring to misrepresentations about his teaching on justification by faith. If a person is made right with God by faith alone, through God’s grace and apart from works, it could seem as if the Good News allows believers to sin because their sin is forgiven when confessed (see 6:1). One of Paul’s purposes is to help the Roman Christians understand that such misunderstandings are without basis.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":22609,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Judgment*, Last","title_en":"Judgment*, Last","content_ro":"<h3>LAST JUDGMENT*<\/h3>\n<p>Time at the end of history when God will judge the deeds of all humankind. In their preaching concerning the Day of the Lord, various OT prophets anticipated the time when God would wage war against all wicked nations and establish his rule in the eternal city of Zion (Is 4:2; 11:10; Jer 50:3-32; Jl 2:1-3; 3:9-16; Am 5:18-20; 9:11; Zep 1:7-18). The NT writers continue this theme, restating it in the light of the words and work of Jesus. He has been appointed by God to be judge of the living and the dead (Acts 10:42; 17:31). Both believers and unbelievers must appear before the judgment seat of Christ, so that each one may receive good or evil, according to what they have done with their lives (2 Cor 5:10; cf. Rom 14:10).<\/p>\n<p>The focus of God’s judgment is human behavior. Those faithful to the covenant will prosper, but those who are disloyal will perish. The prophet Habakkuk identifies the righteous person as the one who is faithful (Hb 2:4). NT writers state that one will be judged according to whether or not his deeds are pleasing to God (2 Cor 5:10; Rv 20:12). However, the NT also states that no one has met the perfect standards of God. All have sinned and therefore deserve to be punished (Rom 3:9, 23). The issue to be determined at the time of judgment is not one’s guilt but rather whether or not one has been acquitted. The NT speaks of this acquittal as justification and reconciliation (3:21-28; 5:1-21). The means of acquittal is the death and resurrection of Christ, for Jesus’ act of righteousness leads to acquittal and life for all people (5:18). The one who trusts in Christ is not condemned (Jn 3:16-18) and can enter the Day of Judgment with confidence (1 Jn 4:17). His name is written in the Lamb’s Book of Life (Rv 21:27). The unbeliever must face the Day of Judgment with no assistance. He will be judged by what is written in the books; that is, by what he has done (20:11-12).<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Wrath of God.<\/p>","content_en":"<h3>LAST JUDGMENT*<\/h3>\n<p>Time at the end of history when God will judge the deeds of all humankind. In their preaching concerning the Day of the Lord, various OT prophets anticipated the time when God would wage war against all wicked nations and establish his rule in the eternal city of Zion (Is 4:2; 11:10; Jer 50:3-32; Jl 2:1-3; 3:9-16; Am 5:18-20; 9:11; Zep 1:7-18). The NT writers continue this theme, restating it in the light of the words and work of Jesus. He has been appointed by God to be judge of the living and the dead (Acts 10:42; 17:31). Both believers and unbelievers must appear before the judgment seat of Christ, so that each one may receive good or evil, according to what they have done with their lives (2 Cor 5:10; cf. Rom 14:10).<\/p>\n<p>The focus of God’s judgment is human behavior. Those faithful to the covenant will prosper, but those who are disloyal will perish. The prophet Habakkuk identifies the righteous person as the one who is faithful (Hb 2:4). NT writers state that one will be judged according to whether or not his deeds are pleasing to God (2 Cor 5:10; Rv 20:12). However, the NT also states that no one has met the perfect standards of God. All have sinned and therefore deserve to be punished (Rom 3:9, 23). The issue to be determined at the time of judgment is not one’s guilt but rather whether or not one has been acquitted. The NT speaks of this acquittal as justification and reconciliation (3:21-28; 5:1-21). The means of acquittal is the death and resurrection of Christ, for Jesus’ act of righteousness leads to acquittal and life for all people (5:18). The one who trusts in Christ is not condemned (Jn 3:16-18) and can enter the Day of Judgment with confidence (1 Jn 4:17). His name is written in the Lamb’s Book of Life (Rv 21:27). The unbeliever must face the Day of Judgment with no assistance. He will be judged by what is written in the books; that is, by what he has done (20:11-12).<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Wrath of God.<\/p>","summary_ro":"LAST JUDGMENT* Time at the end of history when God will judge the deeds of all humankind. In their preaching concerning the Day of the Lord, various OT prophets anticipated the time when God would wage war against all wicked nations and establish his rule in the eternal city of Zion (Is 4:2; 11:10; Jer 50:3-32; Jl 2:1-3; 3:9-16; Am 5:18-20; 9:11; Zep 1:7-18). The NT writers continue this theme, restating it in the light of the words and work of Jesus. He has been appointed by God to be judge ...","summary_en":"LAST JUDGMENT* Time at the end of history when God will judge the deeds of all humankind. In their preaching concerning the Day of the Lord, various OT prophets anticipated the time when God would wage war against all wicked nations and establish his rule in the eternal city of Zion (Is 4:2; 11:10; Jer 50:3-32; Jl 2:1-3; 3:9-16; Am 5:18-20; 9:11; Zep 1:7-18). The NT writers continue this theme, restating it in the light of the words and work of Jesus. He has been appointed by God to be judge ...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31019,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Power","title_en":"Power","content_ro":"<h3>POWER<\/h3>\n<p>Ability to do things, by virtue of strength, skill, resources, or authorization. In the Hebrew of the OT and the Greek of the NT, there are several different words used for power. What the Bible says about power may be subsumed under four headings: (1) the unlimited power of God; (2) the limited power God gives to his creatures; (3) the power of God seen in Jesus Christ; and (4) the power of God (by the Holy Spirit) in the lives of his people.<\/p>\n<p class=\"h2\" id=\"TheUnlimitedPowerofGod\">The Unlimited Power of God<\/p>\n<p>God is almighty and all other power is derived from him and subject to him. Much that the Bible says is summed up in the words of 1 Chronicles 29:11-12 addressed to God in praise: “Thine, O <span>Lord<\/span>, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heavens and in the earth is thine; thine is the kingdom, O <span>Lord<\/span>. . . . thou rulest over all. In thy hand are power and might; and in thy hand it is to make great and to give strength to all” (<span>rsv<\/span>). Using human terms, the OT often speaks of God’s “mighty hand” and his “outstretched arm,” both being used for the power of God in action (Ex 6:6; 7:4; Ps 44:2-3). His power is seen in creation (Ps 65:6; Is 40:26; Jer 10:12; 27:5), in his rule over the world (2 Chr 20:6), in his acts of salvation and judgment (Ex 15:6; Dt 26:8), and in all that he does for his people (Ps 111:6). The NT, as well as the OT, speaks of the mighty power of God. Ephesians 1:19 speaks of the immeasurable greatness of his power, and the words of Jesus in Matthew 26:64 show that the word could be substituted for the very name of God when he said that the Son of Man would be seen “seated at the right hand of Power.”<\/p>\n<p class=\"h2\" id=\"TheLimitedPowerGodGivestoHisCreatures\">The Limited Power God Gives to His Creatures<\/p>\n<p>Animals have power, as is particularly evident in the wild ox, the horse, and the lion (Jb 39:11, 19; Prv 30:30). There is power in wind and storm, thunder and lightning. Power is given to humans: physical strength (Jgs 16:5-6), power to fight (6:12), and the power to do good and the power to do harm (Gn 31:29; Prv 3:27; Mi 2:1). Rulers have God-given power and authority (Rom 13:1). The Bible also speaks of the power of angels (2 Pt 2:11) and of spiritual beings known as “principalities and powers.” Certain powers are given to Satan (see Jb 1:6-12; 2:1-6). Sin, evil, and death are allowed to have some power over men (Hos 13:14; Lk 22:53; Rom 3:9). All of these, however, have only limited power, and God is able to give his people strength to conquer all these powers. He can save them from the power of animals (Dn 6:27; Lk 10:19) and from the power of other people over them. To Pilate Jesus said, “You would have no power over me at all unless it were given to you from above” (Jn 19:11, <span>nlt<\/span>). He is able to deliver people from the power of sin and death, from Satan, and from all the spiritual forces of evil (2 Cor 10:4; Eph 6:10-18). The “ruler of this world” could ultimately have no power over Christ (Jn 14:30) and so cannot have power over those who rely on him.<\/p>\n<p class=\"h2\" id=\"ThePowerofGodSeeninJesusChrist\">The Power of God Seen in Jesus Christ<\/p>\n<p>The Gospels and the book of Acts bear frequent witness to the power of Christ. Power was shown in his miracles (Mt 11:20; Acts 2:22), in his works of healing and exorcism (Lk 4:36; 5:17; 6:19; Acts 10:38). Power is shown supremely in his resurrection. Jesus speaks of his power to give up his life and power to take it again (Jn 10:18), but the NT speaks most frequently of the power of God the Father shown in the raising of his Son from the dead (Rom 1:4; Eph 1:19-20). In the end he will be seen coming on the clouds of heaven with power and great glory (Mt 24:30). With regard to his human life on earth, however, it may be noted in the light of what follows that he lived and did his mighty works in the power of the Holy Spirit (Lk 4:14; Acts 10:38).<\/p>\n<p class=\"h2\" id=\"ThePowerofGodintheLivesofHisPeople\">The Power of God in the Lives of His People<\/p>\n<p>In the OT it is often said that the weak are made strong by the power of God. He empowers those who are weak (Is 40:29) so that they may increase from strength to strength (Ps 84:7; see also Pss 68:35; 138:3). We read in particular of his power being given to prophets (Mi 3:8) and kings (1 Sm 2:10; Ps 21:1), and it is said that in an outstanding way power will be given to the Messiah (Is 9:6; 11:2; Mi 5:4). But to all God’s people power is offered that they may live for him and serve him (Is 49:5). When we turn to the NT, we read of the gospel itself as being the power of God for salvation—to everyone who has faith (Rom 1:16). “To all who received him [Jesus Christ], who believed in his name, he gave power to become children of God” (Jn 1:12, <span>rsv<\/span>). In that life as children of God, power is received from the Holy Spirit (Acts 6:8), inner strength to live in his service (Eph 3:16), power to be his witnesses (Lk 24:49; Acts 1:8), power to endure suffering (2 Tm 1:8), power for ministry (Eph 3:7), power in the face of weakness (2 Cor 12:9), power through prayer (Jas 5:16), and power to be kept from evil (1 Pt 1:5). Those who do great things in the service of Christ do not do them in their own strength (Acts 3:12); he sent out his disciples confident only in the assurance that all things are under his authority and that they would have the power of his unfailing presence with them (Mt 28:18-20).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Principalities and Powers.<\/p>","content_en":"<h3>POWER<\/h3>\n<p>Ability to do things, by virtue of strength, skill, resources, or authorization. In the Hebrew of the OT and the Greek of the NT, there are several different words used for power. What the Bible says about power may be subsumed under four headings: (1) the unlimited power of God; (2) the limited power God gives to his creatures; (3) the power of God seen in Jesus Christ; and (4) the power of God (by the Holy Spirit) in the lives of his people.<\/p>\n<p class=\"h2\" id=\"TheUnlimitedPowerofGod\">The Unlimited Power of God<\/p>\n<p>God is almighty and all other power is derived from him and subject to him. Much that the Bible says is summed up in the words of 1 Chronicles 29:11-12 addressed to God in praise: “Thine, O <span>Lord<\/span>, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heavens and in the earth is thine; thine is the kingdom, O <span>Lord<\/span>. . . . thou rulest over all. In thy hand are power and might; and in thy hand it is to make great and to give strength to all” (<span>rsv<\/span>). Using human terms, the OT often speaks of God’s “mighty hand” and his “outstretched arm,” both being used for the power of God in action (Ex 6:6; 7:4; Ps 44:2-3). His power is seen in creation (Ps 65:6; Is 40:26; Jer 10:12; 27:5), in his rule over the world (2 Chr 20:6), in his acts of salvation and judgment (Ex 15:6; Dt 26:8), and in all that he does for his people (Ps 111:6). The NT, as well as the OT, speaks of the mighty power of God. Ephesians 1:19 speaks of the immeasurable greatness of his power, and the words of Jesus in Matthew 26:64 show that the word could be substituted for the very name of God when he said that the Son of Man would be seen “seated at the right hand of Power.”<\/p>\n<p class=\"h2\" id=\"TheLimitedPowerGodGivestoHisCreatures\">The Limited Power God Gives to His Creatures<\/p>\n<p>Animals have power, as is particularly evident in the wild ox, the horse, and the lion (Jb 39:11, 19; Prv 30:30). There is power in wind and storm, thunder and lightning. Power is given to humans: physical strength (Jgs 16:5-6), power to fight (6:12), and the power to do good and the power to do harm (Gn 31:29; Prv 3:27; Mi 2:1). Rulers have God-given power and authority (Rom 13:1). The Bible also speaks of the power of angels (2 Pt 2:11) and of spiritual beings known as “principalities and powers.” Certain powers are given to Satan (see Jb 1:6-12; 2:1-6). Sin, evil, and death are allowed to have some power over men (Hos 13:14; Lk 22:53; Rom 3:9). All of these, however, have only limited power, and God is able to give his people strength to conquer all these powers. He can save them from the power of animals (Dn 6:27; Lk 10:19) and from the power of other people over them. To Pilate Jesus said, “You would have no power over me at all unless it were given to you from above” (Jn 19:11, <span>nlt<\/span>). He is able to deliver people from the power of sin and death, from Satan, and from all the spiritual forces of evil (2 Cor 10:4; Eph 6:10-18). The “ruler of this world” could ultimately have no power over Christ (Jn 14:30) and so cannot have power over those who rely on him.<\/p>\n<p class=\"h2\" id=\"ThePowerofGodSeeninJesusChrist\">The Power of God Seen in Jesus Christ<\/p>\n<p>The Gospels and the book of Acts bear frequent witness to the power of Christ. Power was shown in his miracles (Mt 11:20; Acts 2:22), in his works of healing and exorcism (Lk 4:36; 5:17; 6:19; Acts 10:38). Power is shown supremely in his resurrection. Jesus speaks of his power to give up his life and power to take it again (Jn 10:18), but the NT speaks most frequently of the power of God the Father shown in the raising of his Son from the dead (Rom 1:4; Eph 1:19-20). In the end he will be seen coming on the clouds of heaven with power and great glory (Mt 24:30). With regard to his human life on earth, however, it may be noted in the light of what follows that he lived and did his mighty works in the power of the Holy Spirit (Lk 4:14; Acts 10:38).<\/p>\n<p class=\"h2\" id=\"ThePowerofGodintheLivesofHisPeople\">The Power of God in the Lives of His People<\/p>\n<p>In the OT it is often said that the weak are made strong by the power of God. He empowers those who are weak (Is 40:29) so that they may increase from strength to strength (Ps 84:7; see also Pss 68:35; 138:3). We read in particular of his power being given to prophets (Mi 3:8) and kings (1 Sm 2:10; Ps 21:1), and it is said that in an outstanding way power will be given to the Messiah (Is 9:6; 11:2; Mi 5:4). But to all God’s people power is offered that they may live for him and serve him (Is 49:5). When we turn to the NT, we read of the gospel itself as being the power of God for salvation—to everyone who has faith (Rom 1:16). “To all who received him [Jesus Christ], who believed in his name, he gave power to become children of God” (Jn 1:12, <span>rsv<\/span>). In that life as children of God, power is received from the Holy Spirit (Acts 6:8), inner strength to live in his service (Eph 3:16), power to be his witnesses (Lk 24:49; Acts 1:8), power to endure suffering (2 Tm 1:8), power for ministry (Eph 3:7), power in the face of weakness (2 Cor 12:9), power through prayer (Jas 5:16), and power to be kept from evil (1 Pt 1:5). Those who do great things in the service of Christ do not do them in their own strength (Acts 3:12); he sent out his disciples confident only in the assurance that all things are under his authority and that they would have the power of his unfailing presence with them (Mt 28:18-20).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Principalities and Powers.<\/p>","summary_ro":"POWER Ability to do things, by virtue of strength, skill, resources, or authorization. In the Hebrew of the OT and the Greek of the NT, there are several different words used for power. What the Bible says about power may be subsumed under four headings: (1) the unlimited power of God; (2) the limited power God gives to his creatures; (3) the power of God seen in Jesus Christ; and (4) the power of God (by the Holy Spirit) in the lives of his people. The Unlimited Power of God God is almighty ...","summary_en":"POWER Ability to do things, by virtue of strength, skill, resources, or authorization. In the Hebrew of the OT and the Greek of the NT, there are several different words used for power. What the Bible says about power may be subsumed under four headings: (1) the unlimited power of God; (2) the limited power God gives to his creatures; (3) the power of God seen in Jesus Christ; and (4) the power of God (by the Holy Spirit) in the lives of his people. The Unlimited Power of God God is almighty ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57233,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:9","title_en":"Study Note: Romani 3:9","content_ro":"<p><strong>3:9<\/strong> <em>No, not at all:<\/em> Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • <em>under the power of sin<\/em> (literally <em>under sin<\/em>): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the situation of being slaves to sin. The solution to this problem requires the liberation provided in Christ Jesus, who frees us from both the penalty and the power of sin.<\/p>","content_en":"<p><strong>3:9<\/strong> <em>No, not at all:<\/em> Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • <em>under the power of sin<\/em> (literally <em>under sin<\/em>): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the situation of being slaves to sin. The solution to this problem requires the liberation provided in Christ Jesus, who frees us from both the penalty and the power of sin.<\/p>","summary_ro":"3:9 No, not at all: Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • under the power of sin (literally under sin): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the s...","summary_en":"3:9 No, not at all: Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • under the power of sin (literally under sin): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the s...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84859,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:9","title_en":"Study Note: Romani 3:9","content_ro":"<p><strong>3:9<\/strong> <em>No, not at all:<\/em> Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • <em>under the power of sin<\/em> (literally <em>under sin<\/em>): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the situation of being slaves to sin. The solution to this problem requires the liberation provided in Christ Jesus, who frees us from both the penalty and the power of sin.<\/p>","content_en":"<p><strong>3:9<\/strong> <em>No, not at all:<\/em> Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • <em>under the power of sin<\/em> (literally <em>under sin<\/em>): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the situation of being slaves to sin. The solution to this problem requires the liberation provided in Christ Jesus, who frees us from both the penalty and the power of sin.<\/p>","summary_ro":"3:9 No, not at all: Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • under the power of sin (literally under sin): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the s...","summary_en":"3:9 No, not at all: Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • under the power of sin (literally under sin): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the s...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112485,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:9","title_en":"Study Note: Romani 3:9","content_ro":"<p><strong>3:9<\/strong> <em>No, not at all:<\/em> Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • <em>under the power of sin<\/em> (literally <em>under sin<\/em>): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the situation of being slaves to sin. The solution to this problem requires the liberation provided in Christ Jesus, who frees us from both the penalty and the power of sin.<\/p>","content_en":"<p><strong>3:9<\/strong> <em>No, not at all:<\/em> Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • <em>under the power of sin<\/em> (literally <em>under sin<\/em>): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the situation of being slaves to sin. The solution to this problem requires the liberation provided in Christ Jesus, who frees us from both the penalty and the power of sin.<\/p>","summary_ro":"3:9 No, not at all: Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • under the power of sin (literally under sin): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the s...","summary_en":"3:9 No, not at all: Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • under the power of sin (literally under sin): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the s...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140111,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:9","title_en":"Study Note: Romani 3:9","content_ro":"<p><strong>3:9<\/strong> <em>No, not at all:<\/em> Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • <em>under the power of sin<\/em> (literally <em>under sin<\/em>): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the situation of being slaves to sin. The solution to this problem requires the liberation provided in Christ Jesus, who frees us from both the penalty and the power of sin.<\/p>","content_en":"<p><strong>3:9<\/strong> <em>No, not at all:<\/em> Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • <em>under the power of sin<\/em> (literally <em>under sin<\/em>): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the situation of being slaves to sin. The solution to this problem requires the liberation provided in Christ Jesus, who frees us from both the penalty and the power of sin.<\/p>","summary_ro":"3:9 No, not at all: Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • under the power of sin (literally under sin): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the s...","summary_en":"3:9 No, not at all: Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • under the power of sin (literally under sin): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the s...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60939,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Responsibility: Achan’s Sin","title_en":"Community Responsibility: Achan’s Sin","content_ro":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","content_en":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","summary_ro":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","summary_en":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66900,"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":88565,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Responsibility: Achan’s Sin","title_en":"Community Responsibility: Achan’s Sin","content_ro":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","content_en":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","summary_ro":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","summary_en":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94526,"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":116191,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Responsibility: Achan’s Sin","title_en":"Community Responsibility: Achan’s Sin","content_ro":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","content_en":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","summary_ro":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","summary_en":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122152,"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":143817,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Responsibility: Achan’s Sin","title_en":"Community Responsibility: Achan’s Sin","content_ro":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","content_en":"<h3>Community Responsibility: Achan’s Sin<\/h3>\n<p>Should an entire community be held responsible for the sins of a smaller few?<\/p>\n<p>Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility.<\/p>\n<p>If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin when people either actively participate in an act of sin or silently condone sinful actions or attitudes.<\/p>\n<p>But what about Achan’s children who were too young to understand or those who had no knowledge of his theft? What about Israel’s soldiers who died at Ai because Achan stole what belonged to God?<\/p>\n<p>To understand, we have to go back to the beginning. The sin of our first parents, Adam and Eve (Gen 3), was at least twofold. First, they chose not to trust God, even though they had an intimate relationship with him, choosing instead to listen to the voice of a stranger. Second, though they were unsuccessful, they declared their independence from God by trying to become like gods themselves.<\/p>\n<p>Because we all make that same choice for ourselves, no one is truly innocent (see Ps 14:2-3; Rom 3:9-23). As a result, we are all subject to the consequences of sin in the world. We may die as the result of another’s sin, carelessness, or ignorance, or as a result of our own. Because one person drives under the influence of alcohol, someone else might die on the highway. Because one person wants to maximize profits, others can suffer in wretched conditions. And because Achan sinned, others in Israel died at Ai.<\/p>\n<p>None of this is “fair.” However, God promises to bring perfect justice in his own time. God’s justice will be mediated through his grace and mercy, brought to us through Jesus’ death in our place (see Rom 5:12-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Exod 20:5; Josh 7:1-26; 2 Kgs 14:6; 21:10-15; Ezra 9:6-15; Neh 9:16-37; Jer 31:29-30; Ezek 18:20; Dan 9:4-19; Matt 23:29-36; John 9:1-3; Rom 5:12-21; 1 Cor 15:21<\/p>","summary_ro":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","summary_en":"Community Responsibility: Achan’s Sin Should an entire community be held responsible for the sins of a smaller few? Why did so many of Israel’s soldiers die at Ai because of Achan’s sin (Josh 7)? Why did the Israelites stone Achan’s family along with him? A significant part of the answer to these questions comes by understanding the concept of community responsibility. If Achan’s family knew of his theft, they were accomplices and shared Achan’s guilt. A community becomes responsible for sin ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149778,"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}],"10":[{"id":4894,"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":17318,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Imputation*","title_en":"Imputation*","content_ro":"<h3>IMPUTATION*<\/h3>\n<p>Charging to an account, used in the Bible with legal reference to sin and salvation being recorded by God. The biblical teaching on imputation represents one of the principal doctrines of the Christian faith. Although the noun form is not found in Scripture, the verb “to impute” occurs frequently in both the OT and NT. The basic meaning of the biblical word “impute” is “to set down in a record or a ledger.” In relation to the doctrine of salvation, the word is consistently used in a legal sense. Philemon 1:18, which affirms that the apostle Paul assumed the debt of Onesimus, aptly illustrates the predominant theological usage of the word: “if he . . . owes you anything, charge that to my account.”<\/p>\n<p>When Scripture speaks of the imputation of good or evil, it does not suggest that any change of moral character is involved. Scripture does affirm that, from God’s perspective, righteousness or sin is charged to an individual’s account. In the broadest sense, Scripture teaches that God participates in the process of imputing (Ps 32:2) as do people (1 Sm 22:15). Good deeds were commonly imputed for reward (Ps 106:30-31), and evil deeds were imputed for punishment (Lv 17:3-4).<\/p>\n<p>The Bible sets forth the theological concept of imputation in three distinct yet related ways. First, Scripture affirms the imputation of Adam’s original sin to the entire human race. In the sovereign plan of God, the first man’s initial act of disobedience was set to the account of every member of the human family. Every person thus participates in the guilt and penalty of that original sin. Second, the sin and guilt of the human race was imputed to Christ, so that although the Savior was not a sinner, he nevertheless bore the penalty arising from sin. Finally, the Bible teaches that, as a result of his atoning work, Christ’s righteousness is set to the believer’s account. Although not yet perfectly holy or morally righteous, believers nevertheless are justified before the law of God, and they are “clothed” with the imputed righteousness of Christ.<\/p>\n<p>The apostle Paul developed at length the theme that Christ on the cross bore the punishment for believers’ sins. Thus he wrote that God “made him to be sin who knew no sin” (2 Cor 5:21, <span>rsv<\/span>; cf. Heb 9:28). Similarly, he depicted Christ as bearing the curse of the Mosaic law (Gal 3:13). Finally, reflecting on Isaiah 53, the apostle Peter affirmed that Christ “personally carried away our sins in his own body on the cross” (1 Pt 2:24, <span>nlt<\/span>). The idea that the guilt of the entire world was charged to the account of the sinless Savior largely explains Christ’s impassioned cry on the cross, “My God, my God, why have you forsaken me?” (Mt 27:46, <span>nlt<\/span>).<\/p>\n<p>The imputation motif is also employed, in the sense of Christ’s righteousness being credited to believers. An incident in the life of the patriarch Abraham illustrates the imputation of righteousness on the basis of faith. After God had promised material and spiritual blessing to Abraham, Genesis 15:6 states that he “believed the <span>Lord<\/span>; and he [God] reckoned it to him as righteousness” (<span>rsv<\/span>). The Bible teaches that no person naturally possesses the standard of righteousness demanded by God (Ps 130:3; Is 64:6; Rom 3:10). Yet, in his gracious plan of salvation, God himself supplies the righteousness to satisfy his holy character (Is 45:24; 54:17; Hos 10:12). That is, as a person accepts by faith the work of Christ in satisfying the demands of God’s law, God imputes or reckons Christ’s righteousness to the believer.<\/p>\n<p>The imputation of divine righteousness to the believer constitutes a major theme of Paul’s Letter to the Romans (Rom 3:21–5:21). Thus the apostle speaks of the happiness of an undeserving sinner who is declared to be righteous (4:6). Moreover, the imputation of Christ’s righteousness results in justification before God’s law court (5:18). The merits of Christ’s death imputed to the sinner are the basis for acquittal by the holy God. Thus the Bible teaches that the ruinous effects of the imputation of Adam’s sin are effectively reversed for those who believe in Christ. The imputation of human sin to Christ makes possible the imputation of his righteousness to believers.<\/p>\n<p><em>See also<\/em> Adam (Person); Christology; Fall of Man; Sin.<\/p>","content_en":"<h3>IMPUTATION*<\/h3>\n<p>Charging to an account, used in the Bible with legal reference to sin and salvation being recorded by God. The biblical teaching on imputation represents one of the principal doctrines of the Christian faith. Although the noun form is not found in Scripture, the verb “to impute” occurs frequently in both the OT and NT. The basic meaning of the biblical word “impute” is “to set down in a record or a ledger.” In relation to the doctrine of salvation, the word is consistently used in a legal sense. Philemon 1:18, which affirms that the apostle Paul assumed the debt of Onesimus, aptly illustrates the predominant theological usage of the word: “if he . . . owes you anything, charge that to my account.”<\/p>\n<p>When Scripture speaks of the imputation of good or evil, it does not suggest that any change of moral character is involved. Scripture does affirm that, from God’s perspective, righteousness or sin is charged to an individual’s account. In the broadest sense, Scripture teaches that God participates in the process of imputing (Ps 32:2) as do people (1 Sm 22:15). Good deeds were commonly imputed for reward (Ps 106:30-31), and evil deeds were imputed for punishment (Lv 17:3-4).<\/p>\n<p>The Bible sets forth the theological concept of imputation in three distinct yet related ways. First, Scripture affirms the imputation of Adam’s original sin to the entire human race. In the sovereign plan of God, the first man’s initial act of disobedience was set to the account of every member of the human family. Every person thus participates in the guilt and penalty of that original sin. Second, the sin and guilt of the human race was imputed to Christ, so that although the Savior was not a sinner, he nevertheless bore the penalty arising from sin. Finally, the Bible teaches that, as a result of his atoning work, Christ’s righteousness is set to the believer’s account. Although not yet perfectly holy or morally righteous, believers nevertheless are justified before the law of God, and they are “clothed” with the imputed righteousness of Christ.<\/p>\n<p>The apostle Paul developed at length the theme that Christ on the cross bore the punishment for believers’ sins. Thus he wrote that God “made him to be sin who knew no sin” (2 Cor 5:21, <span>rsv<\/span>; cf. Heb 9:28). Similarly, he depicted Christ as bearing the curse of the Mosaic law (Gal 3:13). Finally, reflecting on Isaiah 53, the apostle Peter affirmed that Christ “personally carried away our sins in his own body on the cross” (1 Pt 2:24, <span>nlt<\/span>). The idea that the guilt of the entire world was charged to the account of the sinless Savior largely explains Christ’s impassioned cry on the cross, “My God, my God, why have you forsaken me?” (Mt 27:46, <span>nlt<\/span>).<\/p>\n<p>The imputation motif is also employed, in the sense of Christ’s righteousness being credited to believers. An incident in the life of the patriarch Abraham illustrates the imputation of righteousness on the basis of faith. After God had promised material and spiritual blessing to Abraham, Genesis 15:6 states that he “believed the <span>Lord<\/span>; and he [God] reckoned it to him as righteousness” (<span>rsv<\/span>). The Bible teaches that no person naturally possesses the standard of righteousness demanded by God (Ps 130:3; Is 64:6; Rom 3:10). Yet, in his gracious plan of salvation, God himself supplies the righteousness to satisfy his holy character (Is 45:24; 54:17; Hos 10:12). That is, as a person accepts by faith the work of Christ in satisfying the demands of God’s law, God imputes or reckons Christ’s righteousness to the believer.<\/p>\n<p>The imputation of divine righteousness to the believer constitutes a major theme of Paul’s Letter to the Romans (Rom 3:21–5:21). Thus the apostle speaks of the happiness of an undeserving sinner who is declared to be righteous (4:6). Moreover, the imputation of Christ’s righteousness results in justification before God’s law court (5:18). The merits of Christ’s death imputed to the sinner are the basis for acquittal by the holy God. Thus the Bible teaches that the ruinous effects of the imputation of Adam’s sin are effectively reversed for those who believe in Christ. The imputation of human sin to Christ makes possible the imputation of his righteousness to believers.<\/p>\n<p><em>See also<\/em> Adam (Person); Christology; Fall of Man; Sin.<\/p>","summary_ro":"IMPUTATION* Charging to an account, used in the Bible with legal reference to sin and salvation being recorded by God. The biblical teaching on imputation represents one of the principal doctrines of the Christian faith. Although the noun form is not found in Scripture, the verb “to impute” occurs frequently in both the OT and NT. The basic meaning of the biblical word “impute” is “to set down in a record or a ledger.” In relation to the doctrine of salvation, the word is consistently used in...","summary_en":"IMPUTATION* Charging to an account, used in the Bible with legal reference to sin and salvation being recorded by God. The biblical teaching on imputation represents one of the principal doctrines of the Christian faith. Although the noun form is not found in Scripture, the verb “to impute” occurs frequently in both the OT and NT. The basic meaning of the biblical word “impute” is “to set down in a record or a ledger.” In relation to the doctrine of salvation, the word is consistently used in...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31177,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prayer of Manasseh*","title_en":"Prayer of Manasseh*","content_ro":"<h3>PRAYER OF MANASSEH*<\/h3>\n<p>This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture.<\/p>\n<p>The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (<span>kjv<\/span>, <span>erv<\/span>), is more helpful than the one commonly used today (<span>rsv<\/span>, <span>neb<\/span>) or the Latin one, <em>Oration Manassae.<\/em> The older title alerts the reader to the supposed connection between this prayer and King Manasseh (696–642 <span>BC<\/span>), who was taken captive to Babylon, where “at last he came to his senses and cried out humbly to God for help. And the Lord listened, and answered his plea by returning him to Jerusalem and to his kingdom!” (2 Chr 33:12-13, <span>tlb<\/span>; on the historicity of this account, see Manasseh #3). The writer of 2 Chronicles indicates that this prayer was available to him from national archives and from another work (2 Chr 33:18-19). The prayer was composed by an anonymous author, though the date is uncertain. On internal evidence it has been dated between 250 <span>BC<\/span> and <span>AD<\/span> 50. The oldest surviving Greek biblical manuscript containing it is Codex Alexandrinus (fifth century <span>AD<\/span>), but the earliest evidence for its existence is its inclusion in a Syriac manual of church procedures known as <em>Didascalia<\/em> (third century <span>AD<\/span>), which, in a revised and expanded form, also appeared as a part of the <em>Apostolic Constitutions<\/em> (<span>AD<\/span> 380).<\/p>\n<p>Most scholars believe that the prayer was originally composed in Greek, but for such a short book—about 400 words in English—the problem of determining the original language is difficult. Because the Prayer of Manasseh survives both in Greek and in Syriac, Latin (two forms), Ethiopic, Armenian, and Old Slavonic translation, it was clearly popular in the first three Christian centuries, among both Jews and Christians.<\/p>\n<p>The Prayer of Manasseh is the prayer of a self-confessed sinner to a merciful God. The <span>rsv<\/span> (which is quoted below unless otherwise noted) and <span>neb<\/span> divide the Prayer of Manasseh into 15 verses. KJV and <span>erv<\/span> do not indicate verses, and a rarer system divides the prayer into 19 verses. The prayer uses several descriptions of God drawn from the OT. It begins by identifying God as “Lord Almighty” (Prayer of Manasseh 1:1; cf. 2 Cor 6:18) and “God of our fathers” (Prayer of Manasseh 1:1, cf. 2 Chr 20:6; 33:12) and of their righteous descendants. God is the Creator—glorious and powerful, wrathful yet merciful (Prayer of Manasseh 1:2-7a). He “made heaven and earth” (v 2; cf. Ex 20:11; Neh 9:6; Ps 146:6) “in their manifold array” (Prayer of Manasseh 1:2, <span>neb<\/span>). He “shackled the sea” and “confined the deep” (v 3; cf. Jb 38:8-11). No one can endure his glorious majesty (Prayer of Manasseh 1:5a; contrast 2 Pt 1:16-17). His power makes every creature “shudder, and tremble” (Prayer of Manasseh 1:4), but his goodness is demonstrated in mercy and in salvation (vv 7, 14; cf. Is 63:7 and Rom 2:4), for he is compassionate, patiently long-suffering (forbearing), and very merciful (Prayer of Manasseh 1:7; cf. Ps 86:5, 15). God is “the Lord Most High” (Prayer of Manasseh 1:7; cf. Ps 7:17; 47:2).<\/p>\n<p>Even so, Manasseh confesses that “none can endure thy menacing wrath against sinners” (Prayer of Manasseh 1:5b, <span>neb<\/span>). He recognizes that his idolatry has been evil in God’s eyes all along, even though he has just become aware that he has been “piling sin upon sin” (v 10, <span>neb<\/span>). He also knows now that he finds himself in irons and rejected by God because his idolatry has provoked God’s wrath (v 10; cf. 2 Chr 33:6 and Ps 107:10). God’s mercy is his only hope. It is unmeasurable and unfathomable (Prayer of Manasseh 1:6), boundless (v 7, <span>neb<\/span>), and great (v 14). God’s mercy is also available, because the Lord himself has “appointed repentance for sinners, that they may be saved” (v 7; cf. Acts 5:31), and for him in particular (v 8).<\/p>\n<p>The heart of the prayer (vv 9-13a), in which he confesses his sin and appeals for forgiveness, contains three memorable lines: “My transgressions abound, O Lord, my transgressions abound. . . . Forgive me, O Lord, forgive me!” The turning point in the prayer comes in verse 11, after his confession of sin. The <span>rsv<\/span> preserves the figure of speech: “And now I bend the knee of my heart, beseeching thee for thy kindness.” Despite his unworthiness (vv 9, 14), he pleads with God not to destroy him, nor be eternally angry with him, nor condemn him to the grave, because the Lord is “the God of those who repent” (v 13). Manasseh becomes confident that God, in his goodness and mercy, will save him (v 14), and he shows the appropriate response of a forgiven sinner when he says, “I will praise thee continually all the days of my life” (v 15). A brief doxology about God’s praise and eternal glory concludes the prayer.<\/p>\n<p>Despite its admirable parts, this prayer differs from Christian teaching in one significant way. The author erroneously assumes that there are two categories of people—those who are basically good (the righteous) and those who are basically bad (sinners). The prayer presents Abraham, Isaac, and Jacob as righteous men who did not sin and did not need to repent. This is not true, but it shows Jewish thinking prior to Christian preaching (cf. Mt 9:13). Paul made it quite plain that no person is righteous on his own merit, because every person has sinned (Rom 3:10-12, 21-26). Abraham’s righteousness was not inherent; it came by faith (Rom 4:3; cf. Phil 3:8-9).<\/p>\n<p><em>See also<\/em> Apocrypha.<\/p>","content_en":"<h3>PRAYER OF MANASSEH*<\/h3>\n<p>This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture.<\/p>\n<p>The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (<span>kjv<\/span>, <span>erv<\/span>), is more helpful than the one commonly used today (<span>rsv<\/span>, <span>neb<\/span>) or the Latin one, <em>Oration Manassae.<\/em> The older title alerts the reader to the supposed connection between this prayer and King Manasseh (696–642 <span>BC<\/span>), who was taken captive to Babylon, where “at last he came to his senses and cried out humbly to God for help. And the Lord listened, and answered his plea by returning him to Jerusalem and to his kingdom!” (2 Chr 33:12-13, <span>tlb<\/span>; on the historicity of this account, see Manasseh #3). The writer of 2 Chronicles indicates that this prayer was available to him from national archives and from another work (2 Chr 33:18-19). The prayer was composed by an anonymous author, though the date is uncertain. On internal evidence it has been dated between 250 <span>BC<\/span> and <span>AD<\/span> 50. The oldest surviving Greek biblical manuscript containing it is Codex Alexandrinus (fifth century <span>AD<\/span>), but the earliest evidence for its existence is its inclusion in a Syriac manual of church procedures known as <em>Didascalia<\/em> (third century <span>AD<\/span>), which, in a revised and expanded form, also appeared as a part of the <em>Apostolic Constitutions<\/em> (<span>AD<\/span> 380).<\/p>\n<p>Most scholars believe that the prayer was originally composed in Greek, but for such a short book—about 400 words in English—the problem of determining the original language is difficult. Because the Prayer of Manasseh survives both in Greek and in Syriac, Latin (two forms), Ethiopic, Armenian, and Old Slavonic translation, it was clearly popular in the first three Christian centuries, among both Jews and Christians.<\/p>\n<p>The Prayer of Manasseh is the prayer of a self-confessed sinner to a merciful God. The <span>rsv<\/span> (which is quoted below unless otherwise noted) and <span>neb<\/span> divide the Prayer of Manasseh into 15 verses. KJV and <span>erv<\/span> do not indicate verses, and a rarer system divides the prayer into 19 verses. The prayer uses several descriptions of God drawn from the OT. It begins by identifying God as “Lord Almighty” (Prayer of Manasseh 1:1; cf. 2 Cor 6:18) and “God of our fathers” (Prayer of Manasseh 1:1, cf. 2 Chr 20:6; 33:12) and of their righteous descendants. God is the Creator—glorious and powerful, wrathful yet merciful (Prayer of Manasseh 1:2-7a). He “made heaven and earth” (v 2; cf. Ex 20:11; Neh 9:6; Ps 146:6) “in their manifold array” (Prayer of Manasseh 1:2, <span>neb<\/span>). He “shackled the sea” and “confined the deep” (v 3; cf. Jb 38:8-11). No one can endure his glorious majesty (Prayer of Manasseh 1:5a; contrast 2 Pt 1:16-17). His power makes every creature “shudder, and tremble” (Prayer of Manasseh 1:4), but his goodness is demonstrated in mercy and in salvation (vv 7, 14; cf. Is 63:7 and Rom 2:4), for he is compassionate, patiently long-suffering (forbearing), and very merciful (Prayer of Manasseh 1:7; cf. Ps 86:5, 15). God is “the Lord Most High” (Prayer of Manasseh 1:7; cf. Ps 7:17; 47:2).<\/p>\n<p>Even so, Manasseh confesses that “none can endure thy menacing wrath against sinners” (Prayer of Manasseh 1:5b, <span>neb<\/span>). He recognizes that his idolatry has been evil in God’s eyes all along, even though he has just become aware that he has been “piling sin upon sin” (v 10, <span>neb<\/span>). He also knows now that he finds himself in irons and rejected by God because his idolatry has provoked God’s wrath (v 10; cf. 2 Chr 33:6 and Ps 107:10). God’s mercy is his only hope. It is unmeasurable and unfathomable (Prayer of Manasseh 1:6), boundless (v 7, <span>neb<\/span>), and great (v 14). God’s mercy is also available, because the Lord himself has “appointed repentance for sinners, that they may be saved” (v 7; cf. Acts 5:31), and for him in particular (v 8).<\/p>\n<p>The heart of the prayer (vv 9-13a), in which he confesses his sin and appeals for forgiveness, contains three memorable lines: “My transgressions abound, O Lord, my transgressions abound. . . . Forgive me, O Lord, forgive me!” The turning point in the prayer comes in verse 11, after his confession of sin. The <span>rsv<\/span> preserves the figure of speech: “And now I bend the knee of my heart, beseeching thee for thy kindness.” Despite his unworthiness (vv 9, 14), he pleads with God not to destroy him, nor be eternally angry with him, nor condemn him to the grave, because the Lord is “the God of those who repent” (v 13). Manasseh becomes confident that God, in his goodness and mercy, will save him (v 14), and he shows the appropriate response of a forgiven sinner when he says, “I will praise thee continually all the days of my life” (v 15). A brief doxology about God’s praise and eternal glory concludes the prayer.<\/p>\n<p>Despite its admirable parts, this prayer differs from Christian teaching in one significant way. The author erroneously assumes that there are two categories of people—those who are basically good (the righteous) and those who are basically bad (sinners). The prayer presents Abraham, Isaac, and Jacob as righteous men who did not sin and did not need to repent. This is not true, but it shows Jewish thinking prior to Christian preaching (cf. Mt 9:13). Paul made it quite plain that no person is righteous on his own merit, because every person has sinned (Rom 3:10-12, 21-26). Abraham’s righteousness was not inherent; it came by faith (Rom 4:3; cf. Phil 3:8-9).<\/p>\n<p><em>See also<\/em> Apocrypha.<\/p>","summary_ro":"PRAYER OF MANASSEH* This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture. The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (kjv, erv), is more helpful than the one commonly used today (rsv, neb) or the Latin one,...","summary_en":"PRAYER OF MANASSEH* This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture. The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (kjv, erv), is more helpful than the one commonly used today (rsv, neb) or the Latin one,...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57234,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:10","title_en":"Study Note: Romani 3:10","content_ro":"<p><strong>3:10-18<\/strong> The six quotations in these verses, drawn from various parts of the Old Testament, all address human sinfulness. Paul follows the practice of rabbis who gathered together Old Testament texts on similar themes in a practice called <em>pearl-stringing<\/em>.<\/p>","content_en":"<p><strong>3:10-18<\/strong> The six quotations in these verses, drawn from various parts of the Old Testament, all address human sinfulness. Paul follows the practice of rabbis who gathered together Old Testament texts on similar themes in a practice called <em>pearl-stringing<\/em>.<\/p>","summary_ro":"3:10-18 The six quotations in these verses, drawn from various parts of the Old Testament, all address human sinfulness. Paul follows the practice of rabbis who gathered together Old Testament texts on similar themes in a practice called pearl-stringing.","summary_en":"3:10-18 The six quotations in these verses, drawn from various parts of the Old Testament, all address human sinfulness. Paul follows the practice of rabbis who gathered together Old Testament texts on similar themes in a practice called pearl-stringing.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57235,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:10","title_en":"Study Note: Romani 3:10","content_ro":"<p><strong>3:10-12<\/strong> This quotation from Pss 14:1-3; 53:1-3 directly supports the argument that all people are under the power of sin.<\/p>","content_en":"<p><strong>3:10-12<\/strong> This quotation from Pss 14:1-3; 53:1-3 directly supports the argument that all people are under the power of sin.<\/p>","summary_ro":"3:10-12 This quotation from Pss 14:1-3; 53:1-3 directly supports the argument that all people are under the power of sin.","summary_en":"3:10-12 This quotation from Pss 14:1-3; 53:1-3 directly supports the argument that all people are under the power of sin.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84860,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:10","title_en":"Study Note: Romani 3:10","content_ro":"<p><strong>3:10-18<\/strong> The six quotations in these verses, drawn from various parts of the Old Testament, all address human sinfulness. Paul follows the practice of rabbis who gathered together Old Testament texts on similar themes in a practice called <em>pearl-stringing<\/em>.<\/p>","content_en":"<p><strong>3:10-18<\/strong> The six quotations in these verses, drawn from various parts of the Old Testament, all address human sinfulness. Paul follows the practice of rabbis who gathered together Old Testament texts on similar themes in a practice called <em>pearl-stringing<\/em>.<\/p>","summary_ro":"3:10-18 The six quotations in these verses, drawn from various parts of the Old Testament, all address human sinfulness. Paul follows the practice of rabbis who gathered together Old Testament texts on similar themes in a practice called pearl-stringing.","summary_en":"3:10-18 The six quotations in these verses, drawn from various parts of the Old Testament, all address human sinfulness. Paul follows the practice of rabbis who gathered together Old Testament texts on similar themes in a practice called pearl-stringing.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84861,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:10","title_en":"Study Note: Romani 3:10","content_ro":"<p><strong>3:10-12<\/strong> This quotation from Pss 14:1-3; 53:1-3 directly supports the argument that all people are under the power of sin.<\/p>","content_en":"<p><strong>3:10-12<\/strong> This quotation from Pss 14:1-3; 53:1-3 directly supports the argument that all people are under the power of sin.<\/p>","summary_ro":"3:10-12 This quotation from Pss 14:1-3; 53:1-3 directly supports the argument that all people are under the power of sin.","summary_en":"3:10-12 This quotation from Pss 14:1-3; 53:1-3 directly supports the argument that all people are under the power of sin.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112486,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:10","title_en":"Study Note: Romani 3:10","content_ro":"<p><strong>3:10-18<\/strong> The six quotations in these verses, drawn from various parts of the Old Testament, all address human sinfulness. Paul follows the practice of rabbis who gathered together Old Testament texts on similar themes in a practice called <em>pearl-stringing<\/em>.<\/p>","content_en":"<p><strong>3:10-18<\/strong> The six quotations in these verses, drawn from various parts of the Old Testament, all address human sinfulness. Paul follows the practice of rabbis who gathered together Old Testament texts on similar themes in a practice called <em>pearl-stringing<\/em>.<\/p>","summary_ro":"3:10-18 The six quotations in these verses, drawn from various parts of the Old Testament, all address human sinfulness. Paul follows the practice of rabbis who gathered together Old Testament texts on similar themes in a practice called pearl-stringing.","summary_en":"3:10-18 The six quotations in these verses, drawn from various parts of the Old Testament, all address human sinfulness. Paul follows the practice of rabbis who gathered together Old Testament texts on similar themes in a practice called pearl-stringing.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112487,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:10","title_en":"Study Note: Romani 3:10","content_ro":"<p><strong>3:10-12<\/strong> This quotation from Pss 14:1-3; 53:1-3 directly supports the argument that all people are under the power of sin.<\/p>","content_en":"<p><strong>3:10-12<\/strong> This quotation from Pss 14:1-3; 53:1-3 directly supports the argument that all people are under the power of sin.<\/p>","summary_ro":"3:10-12 This quotation from Pss 14:1-3; 53:1-3 directly supports the argument that all people are under the power of sin.","summary_en":"3:10-12 This quotation from Pss 14:1-3; 53:1-3 directly supports the argument that all people are under the power of sin.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140112,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:10","title_en":"Study Note: Romani 3:10","content_ro":"<p><strong>3:10-18<\/strong> The six quotations in these verses, drawn from various parts of the Old Testament, all address human sinfulness. Paul follows the practice of rabbis who gathered together Old Testament texts on similar themes in a practice called <em>pearl-stringing<\/em>.<\/p>","content_en":"<p><strong>3:10-18<\/strong> The six quotations in these verses, drawn from various parts of the Old Testament, all address human sinfulness. Paul follows the practice of rabbis who gathered together Old Testament texts on similar themes in a practice called <em>pearl-stringing<\/em>.<\/p>","summary_ro":"3:10-18 The six quotations in these verses, drawn from various parts of the Old Testament, all address human sinfulness. Paul follows the practice of rabbis who gathered together Old Testament texts on similar themes in a practice called pearl-stringing.","summary_en":"3:10-18 The six quotations in these verses, drawn from various parts of the Old Testament, all address human sinfulness. Paul follows the practice of rabbis who gathered together Old Testament texts on similar themes in a practice called pearl-stringing.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140113,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:10","title_en":"Study Note: Romani 3:10","content_ro":"<p><strong>3:10-12<\/strong> This quotation from Pss 14:1-3; 53:1-3 directly supports the argument that all people are under the power of sin.<\/p>","content_en":"<p><strong>3:10-12<\/strong> This quotation from Pss 14:1-3; 53:1-3 directly supports the argument that all people are under the power of sin.<\/p>","summary_ro":"3:10-12 This quotation from Pss 14:1-3; 53:1-3 directly supports the argument that all people are under the power of sin.","summary_en":"3:10-12 This quotation from Pss 14:1-3; 53:1-3 directly supports the argument that all people are under the power of sin.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62517,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90143,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117769,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145395,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":57236,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:13","title_en":"Study Note: Romani 3:13","content_ro":"<p><strong>3:13-14<\/strong> Paul here refers to sins of speech, mentioning a different organ of speech in each of the four lines (<em>talk<\/em> in 3:13 is literally <em>throat<\/em>).<\/p>","content_en":"<p><strong>3:13-14<\/strong> Paul here refers to sins of speech, mentioning a different organ of speech in each of the four lines (<em>talk<\/em> in 3:13 is literally <em>throat<\/em>).<\/p>","summary_ro":"3:13-14 Paul here refers to sins of speech, mentioning a different organ of speech in each of the four lines (talk in 3:13 is literally throat).","summary_en":"3:13-14 Paul here refers to sins of speech, mentioning a different organ of speech in each of the four lines (talk in 3:13 is literally throat).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84862,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:13","title_en":"Study Note: Romani 3:13","content_ro":"<p><strong>3:13-14<\/strong> Paul here refers to sins of speech, mentioning a different organ of speech in each of the four lines (<em>talk<\/em> in 3:13 is literally <em>throat<\/em>).<\/p>","content_en":"<p><strong>3:13-14<\/strong> Paul here refers to sins of speech, mentioning a different organ of speech in each of the four lines (<em>talk<\/em> in 3:13 is literally <em>throat<\/em>).<\/p>","summary_ro":"3:13-14 Paul here refers to sins of speech, mentioning a different organ of speech in each of the four lines (talk in 3:13 is literally throat).","summary_en":"3:13-14 Paul here refers to sins of speech, mentioning a different organ of speech in each of the four lines (talk in 3:13 is literally throat).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112488,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:13","title_en":"Study Note: Romani 3:13","content_ro":"<p><strong>3:13-14<\/strong> Paul here refers to sins of speech, mentioning a different organ of speech in each of the four lines (<em>talk<\/em> in 3:13 is literally <em>throat<\/em>).<\/p>","content_en":"<p><strong>3:13-14<\/strong> Paul here refers to sins of speech, mentioning a different organ of speech in each of the four lines (<em>talk<\/em> in 3:13 is literally <em>throat<\/em>).<\/p>","summary_ro":"3:13-14 Paul here refers to sins of speech, mentioning a different organ of speech in each of the four lines (talk in 3:13 is literally throat).","summary_en":"3:13-14 Paul here refers to sins of speech, mentioning a different organ of speech in each of the four lines (talk in 3:13 is literally throat).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140114,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:13","title_en":"Study Note: Romani 3:13","content_ro":"<p><strong>3:13-14<\/strong> Paul here refers to sins of speech, mentioning a different organ of speech in each of the four lines (<em>talk<\/em> in 3:13 is literally <em>throat<\/em>).<\/p>","content_en":"<p><strong>3:13-14<\/strong> Paul here refers to sins of speech, mentioning a different organ of speech in each of the four lines (<em>talk<\/em> in 3:13 is literally <em>throat<\/em>).<\/p>","summary_ro":"3:13-14 Paul here refers to sins of speech, mentioning a different organ of speech in each of the four lines (talk in 3:13 is literally throat).","summary_en":"3:13-14 Paul here refers to sins of speech, mentioning a different organ of speech in each of the four lines (talk in 3:13 is literally throat).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":57237,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:15","title_en":"Study Note: Romani 3:15","content_ro":"<p><strong>3:15-17<\/strong> In this quotation from Isa 59:7-8, Paul addresses sins against others.<\/p>","content_en":"<p><strong>3:15-17<\/strong> In this quotation from Isa 59:7-8, Paul addresses sins against others.<\/p>","summary_ro":"3:15-17 In this quotation from Isa 59:7-8, Paul addresses sins against others.","summary_en":"3:15-17 In this quotation from Isa 59:7-8, Paul addresses sins against others.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84863,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:15","title_en":"Study Note: Romani 3:15","content_ro":"<p><strong>3:15-17<\/strong> In this quotation from Isa 59:7-8, Paul addresses sins against others.<\/p>","content_en":"<p><strong>3:15-17<\/strong> In this quotation from Isa 59:7-8, Paul addresses sins against others.<\/p>","summary_ro":"3:15-17 In this quotation from Isa 59:7-8, Paul addresses sins against others.","summary_en":"3:15-17 In this quotation from Isa 59:7-8, Paul addresses sins against others.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112489,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:15","title_en":"Study Note: Romani 3:15","content_ro":"<p><strong>3:15-17<\/strong> In this quotation from Isa 59:7-8, Paul addresses sins against others.<\/p>","content_en":"<p><strong>3:15-17<\/strong> In this quotation from Isa 59:7-8, Paul addresses sins against others.<\/p>","summary_ro":"3:15-17 In this quotation from Isa 59:7-8, Paul addresses sins against others.","summary_en":"3:15-17 In this quotation from Isa 59:7-8, Paul addresses sins against others.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140115,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:15","title_en":"Study Note: Romani 3:15","content_ro":"<p><strong>3:15-17<\/strong> In this quotation from Isa 59:7-8, Paul addresses sins against others.<\/p>","content_en":"<p><strong>3:15-17<\/strong> In this quotation from Isa 59:7-8, Paul addresses sins against others.<\/p>","summary_ro":"3:15-17 In this quotation from Isa 59:7-8, Paul addresses sins against others.","summary_en":"3:15-17 In this quotation from Isa 59:7-8, Paul addresses sins against others.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":57238,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:18","title_en":"Study Note: Romani 3:18","content_ro":"<p><strong>3:18<\/strong> <em>They have no . . . :<\/em> This concluding quotation from Ps 36:1 neatly ties up the whole series (Rom 3:10-18) by referring to the same Greek words that introduced the first quotation (<span class=\"greek\" lang=\"el\">ouk estin<\/span><em>,<\/em> translated in 3:10, “No one is”).<\/p>","content_en":"<p><strong>3:18<\/strong> <em>They have no . . . :<\/em> This concluding quotation from Ps 36:1 neatly ties up the whole series (Rom 3:10-18) by referring to the same Greek words that introduced the first quotation (<span class=\"greek\" lang=\"el\">ouk estin<\/span><em>,<\/em> translated in 3:10, “No one is”).<\/p>","summary_ro":"3:18 They have no . . . : This concluding quotation from Ps 36:1 neatly ties up the whole series (Rom 3:10-18) by referring to the same Greek words that introduced the first quotation (ouk estin, translated in 3:10, “No one is”).","summary_en":"3:18 They have no . . . : This concluding quotation from Ps 36:1 neatly ties up the whole series (Rom 3:10-18) by referring to the same Greek words that introduced the first quotation (ouk estin, translated in 3:10, “No one is”).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84864,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:18","title_en":"Study Note: Romani 3:18","content_ro":"<p><strong>3:18<\/strong> <em>They have no . . . :<\/em> This concluding quotation from Ps 36:1 neatly ties up the whole series (Rom 3:10-18) by referring to the same Greek words that introduced the first quotation (<span class=\"greek\" lang=\"el\">ouk estin<\/span><em>,<\/em> translated in 3:10, “No one is”).<\/p>","content_en":"<p><strong>3:18<\/strong> <em>They have no . . . :<\/em> This concluding quotation from Ps 36:1 neatly ties up the whole series (Rom 3:10-18) by referring to the same Greek words that introduced the first quotation (<span class=\"greek\" lang=\"el\">ouk estin<\/span><em>,<\/em> translated in 3:10, “No one is”).<\/p>","summary_ro":"3:18 They have no . . . : This concluding quotation from Ps 36:1 neatly ties up the whole series (Rom 3:10-18) by referring to the same Greek words that introduced the first quotation (ouk estin, translated in 3:10, “No one is”).","summary_en":"3:18 They have no . . . : This concluding quotation from Ps 36:1 neatly ties up the whole series (Rom 3:10-18) by referring to the same Greek words that introduced the first quotation (ouk estin, translated in 3:10, “No one is”).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112490,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:18","title_en":"Study Note: Romani 3:18","content_ro":"<p><strong>3:18<\/strong> <em>They have no . . . :<\/em> This concluding quotation from Ps 36:1 neatly ties up the whole series (Rom 3:10-18) by referring to the same Greek words that introduced the first quotation (<span class=\"greek\" lang=\"el\">ouk estin<\/span><em>,<\/em> translated in 3:10, “No one is”).<\/p>","content_en":"<p><strong>3:18<\/strong> <em>They have no . . . :<\/em> This concluding quotation from Ps 36:1 neatly ties up the whole series (Rom 3:10-18) by referring to the same Greek words that introduced the first quotation (<span class=\"greek\" lang=\"el\">ouk estin<\/span><em>,<\/em> translated in 3:10, “No one is”).<\/p>","summary_ro":"3:18 They have no . . . : This concluding quotation from Ps 36:1 neatly ties up the whole series (Rom 3:10-18) by referring to the same Greek words that introduced the first quotation (ouk estin, translated in 3:10, “No one is”).","summary_en":"3:18 They have no . . . : This concluding quotation from Ps 36:1 neatly ties up the whole series (Rom 3:10-18) by referring to the same Greek words that introduced the first quotation (ouk estin, translated in 3:10, “No one is”).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140116,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:18","title_en":"Study Note: Romani 3:18","content_ro":"<p><strong>3:18<\/strong> <em>They have no . . . :<\/em> This concluding quotation from Ps 36:1 neatly ties up the whole series (Rom 3:10-18) by referring to the same Greek words that introduced the first quotation (<span class=\"greek\" lang=\"el\">ouk estin<\/span><em>,<\/em> translated in 3:10, “No one is”).<\/p>","content_en":"<p><strong>3:18<\/strong> <em>They have no . . . :<\/em> This concluding quotation from Ps 36:1 neatly ties up the whole series (Rom 3:10-18) by referring to the same Greek words that introduced the first quotation (<span class=\"greek\" lang=\"el\">ouk estin<\/span><em>,<\/em> translated in 3:10, “No one is”).<\/p>","summary_ro":"3:18 They have no . . . : This concluding quotation from Ps 36:1 neatly ties up the whole series (Rom 3:10-18) by referring to the same Greek words that introduced the first quotation (ouk estin, translated in 3:10, “No one is”).","summary_en":"3:18 They have no . . . : This concluding quotation from Ps 36:1 neatly ties up the whole series (Rom 3:10-18) by referring to the same Greek words that introduced the first quotation (ouk estin, translated in 3:10, “No one is”).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":57239,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:19","title_en":"Study Note: Romani 3:19","content_ro":"<p><strong>3:19<\/strong> Paul speaks of the entire Old Testament as <em>the law<\/em> (see also 1 Cor 9:8, 9; 14:21, 34; Gal 4:21). • <em>Those to whom it was given<\/em> (literally <em>those in the law<\/em>) were the Jews, who were given the Scriptures. • How can Paul conclude that <em>the entire world is guilty before God<\/em> on the basis of evidence from the Old Testament that Jews are sinful? He argues from the greater to the lesser, a standard Jewish rhetorical technique: If the law shows that the Jews, God’s own people, are guilty, then how much more are the Gentiles, who have not had the benefit of God’s instruction, also guilty.<\/p>","content_en":"<p><strong>3:19<\/strong> Paul speaks of the entire Old Testament as <em>the law<\/em> (see also 1 Cor 9:8, 9; 14:21, 34; Gal 4:21). • <em>Those to whom it was given<\/em> (literally <em>those in the law<\/em>) were the Jews, who were given the Scriptures. • How can Paul conclude that <em>the entire world is guilty before God<\/em> on the basis of evidence from the Old Testament that Jews are sinful? He argues from the greater to the lesser, a standard Jewish rhetorical technique: If the law shows that the Jews, God’s own people, are guilty, then how much more are the Gentiles, who have not had the benefit of God’s instruction, also guilty.<\/p>","summary_ro":"3:19 Paul speaks of the entire Old Testament as the law (see also 1 Cor 9:8, 9; 14:21, 34; Gal 4:21). • Those to whom it was given (literally those in the law) were the Jews, who were given the Scriptures. • How can Paul conclude that the entire world is guilty before God on the basis of evidence from the Old Testament that Jews are sinful? He argues from the greater to the lesser, a standard Jewish rhetorical technique: If the law shows that the Jews, God’s own people, are guilty, then how m...","summary_en":"3:19 Paul speaks of the entire Old Testament as the law (see also 1 Cor 9:8, 9; 14:21, 34; Gal 4:21). • Those to whom it was given (literally those in the law) were the Jews, who were given the Scriptures. • How can Paul conclude that the entire world is guilty before God on the basis of evidence from the Old Testament that Jews are sinful? He argues from the greater to the lesser, a standard Jewish rhetorical technique: If the law shows that the Jews, God’s own people, are guilty, then how m...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84865,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:19","title_en":"Study Note: Romani 3:19","content_ro":"<p><strong>3:19<\/strong> Paul speaks of the entire Old Testament as <em>the law<\/em> (see also 1 Cor 9:8, 9; 14:21, 34; Gal 4:21). • <em>Those to whom it was given<\/em> (literally <em>those in the law<\/em>) were the Jews, who were given the Scriptures. • How can Paul conclude that <em>the entire world is guilty before God<\/em> on the basis of evidence from the Old Testament that Jews are sinful? He argues from the greater to the lesser, a standard Jewish rhetorical technique: If the law shows that the Jews, God’s own people, are guilty, then how much more are the Gentiles, who have not had the benefit of God’s instruction, also guilty.<\/p>","content_en":"<p><strong>3:19<\/strong> Paul speaks of the entire Old Testament as <em>the law<\/em> (see also 1 Cor 9:8, 9; 14:21, 34; Gal 4:21). • <em>Those to whom it was given<\/em> (literally <em>those in the law<\/em>) were the Jews, who were given the Scriptures. • How can Paul conclude that <em>the entire world is guilty before God<\/em> on the basis of evidence from the Old Testament that Jews are sinful? He argues from the greater to the lesser, a standard Jewish rhetorical technique: If the law shows that the Jews, God’s own people, are guilty, then how much more are the Gentiles, who have not had the benefit of God’s instruction, also guilty.<\/p>","summary_ro":"3:19 Paul speaks of the entire Old Testament as the law (see also 1 Cor 9:8, 9; 14:21, 34; Gal 4:21). • Those to whom it was given (literally those in the law) were the Jews, who were given the Scriptures. • How can Paul conclude that the entire world is guilty before God on the basis of evidence from the Old Testament that Jews are sinful? He argues from the greater to the lesser, a standard Jewish rhetorical technique: If the law shows that the Jews, God’s own people, are guilty, then how m...","summary_en":"3:19 Paul speaks of the entire Old Testament as the law (see also 1 Cor 9:8, 9; 14:21, 34; Gal 4:21). • Those to whom it was given (literally those in the law) were the Jews, who were given the Scriptures. • How can Paul conclude that the entire world is guilty before God on the basis of evidence from the Old Testament that Jews are sinful? He argues from the greater to the lesser, a standard Jewish rhetorical technique: If the law shows that the Jews, God’s own people, are guilty, then how m...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112491,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:19","title_en":"Study Note: Romani 3:19","content_ro":"<p><strong>3:19<\/strong> Paul speaks of the entire Old Testament as <em>the law<\/em> (see also 1 Cor 9:8, 9; 14:21, 34; Gal 4:21). • <em>Those to whom it was given<\/em> (literally <em>those in the law<\/em>) were the Jews, who were given the Scriptures. • How can Paul conclude that <em>the entire world is guilty before God<\/em> on the basis of evidence from the Old Testament that Jews are sinful? He argues from the greater to the lesser, a standard Jewish rhetorical technique: If the law shows that the Jews, God’s own people, are guilty, then how much more are the Gentiles, who have not had the benefit of God’s instruction, also guilty.<\/p>","content_en":"<p><strong>3:19<\/strong> Paul speaks of the entire Old Testament as <em>the law<\/em> (see also 1 Cor 9:8, 9; 14:21, 34; Gal 4:21). • <em>Those to whom it was given<\/em> (literally <em>those in the law<\/em>) were the Jews, who were given the Scriptures. • How can Paul conclude that <em>the entire world is guilty before God<\/em> on the basis of evidence from the Old Testament that Jews are sinful? He argues from the greater to the lesser, a standard Jewish rhetorical technique: If the law shows that the Jews, God’s own people, are guilty, then how much more are the Gentiles, who have not had the benefit of God’s instruction, also guilty.<\/p>","summary_ro":"3:19 Paul speaks of the entire Old Testament as the law (see also 1 Cor 9:8, 9; 14:21, 34; Gal 4:21). • Those to whom it was given (literally those in the law) were the Jews, who were given the Scriptures. • How can Paul conclude that the entire world is guilty before God on the basis of evidence from the Old Testament that Jews are sinful? He argues from the greater to the lesser, a standard Jewish rhetorical technique: If the law shows that the Jews, God’s own people, are guilty, then how m...","summary_en":"3:19 Paul speaks of the entire Old Testament as the law (see also 1 Cor 9:8, 9; 14:21, 34; Gal 4:21). • Those to whom it was given (literally those in the law) were the Jews, who were given the Scriptures. • How can Paul conclude that the entire world is guilty before God on the basis of evidence from the Old Testament that Jews are sinful? He argues from the greater to the lesser, a standard Jewish rhetorical technique: If the law shows that the Jews, God’s own people, are guilty, then how m...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140117,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:19","title_en":"Study Note: Romani 3:19","content_ro":"<p><strong>3:19<\/strong> Paul speaks of the entire Old Testament as <em>the law<\/em> (see also 1 Cor 9:8, 9; 14:21, 34; Gal 4:21). • <em>Those to whom it was given<\/em> (literally <em>those in the law<\/em>) were the Jews, who were given the Scriptures. • How can Paul conclude that <em>the entire world is guilty before God<\/em> on the basis of evidence from the Old Testament that Jews are sinful? He argues from the greater to the lesser, a standard Jewish rhetorical technique: If the law shows that the Jews, God’s own people, are guilty, then how much more are the Gentiles, who have not had the benefit of God’s instruction, also guilty.<\/p>","content_en":"<p><strong>3:19<\/strong> Paul speaks of the entire Old Testament as <em>the law<\/em> (see also 1 Cor 9:8, 9; 14:21, 34; Gal 4:21). • <em>Those to whom it was given<\/em> (literally <em>those in the law<\/em>) were the Jews, who were given the Scriptures. • How can Paul conclude that <em>the entire world is guilty before God<\/em> on the basis of evidence from the Old Testament that Jews are sinful? He argues from the greater to the lesser, a standard Jewish rhetorical technique: If the law shows that the Jews, God’s own people, are guilty, then how much more are the Gentiles, who have not had the benefit of God’s instruction, also guilty.<\/p>","summary_ro":"3:19 Paul speaks of the entire Old Testament as the law (see also 1 Cor 9:8, 9; 14:21, 34; Gal 4:21). • Those to whom it was given (literally those in the law) were the Jews, who were given the Scriptures. • How can Paul conclude that the entire world is guilty before God on the basis of evidence from the Old Testament that Jews are sinful? He argues from the greater to the lesser, a standard Jewish rhetorical technique: If the law shows that the Jews, God’s own people, are guilty, then how m...","summary_en":"3:19 Paul speaks of the entire Old Testament as the law (see also 1 Cor 9:8, 9; 14:21, 34; Gal 4:21). • Those to whom it was given (literally those in the law) were the Jews, who were given the Scriptures. • How can Paul conclude that the entire world is guilty before God on the basis of evidence from the Old Testament that Jews are sinful? He argues from the greater to the lesser, a standard Jewish rhetorical technique: If the law shows that the Jews, God’s own people, are guilty, then how m...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60768,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Law","title_en":"Biblical Law","content_ro":"<h3>Biblical Law<\/h3>\n<p>Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20).<\/p>\n<p>The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned this right through its own righteousness but because God is gracious and faithful to his promises to Abraham. The purpose of the rescue from Egypt was not just to relieve the Israelites of their onerous burdens (Exod 1:11-22; 5:4-23), but to make a covenant with them. The covenant relationship did not make the Israelites God’s people; they already were his people (see Exod 4:22-23). Obedience was not a precondition to the covenant but the proper response to it. It placed on them the responsibility of serving God as a priestly kingdom and a holy nation (Exod 19:4-6). The law was given to regulate Israel’s affairs as a nation so that God’s people would be a beacon of his unfailing love and faithfulness.<\/p>\n<p>The covenant guaranteed the people of Israel abundant and meaningful life if they kept the law. The covenant document consists of broad principles, patterns, and standards. God’s instructions are embodied most famously in the Ten Commandments (Deut 5:6-21) and most succinctly in the <em>Shema<\/em> (6:4-5). All other laws of God are interpretations and applications of these primary principles.<\/p>\n<p>The life that resulted from obedience to the law was not eternal life in the New Testament sense. It was God’s promise that if the Israelites were faithful to the covenant, the nation could expect long and prosperous days in the land (4:1; 5:16, 33). Jesus also exhorted his disciples to keep the Ten Commandments and the demands of the <em>Shema<\/em> (Matt 22:37-40)—not to have eternal life but as an expression of commitment to him (cp. Matt 5:17-19; John 14:15-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:4-6; Lev 18:5; Deut 4:1-2; 5:6-21, 32-33; 6:1-9; 8:1; 30:1-20; Matt 5:17-48; 22:36-40; John 14:15-21; Rom 3:19-24; 7:1-12; 1 Cor 9:20-21; Gal 3:1-22; 5:14; Heb 7:18-19; 10:1<\/p>","content_en":"<h3>Biblical Law<\/h3>\n<p>Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20).<\/p>\n<p>The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned this right through its own righteousness but because God is gracious and faithful to his promises to Abraham. The purpose of the rescue from Egypt was not just to relieve the Israelites of their onerous burdens (Exod 1:11-22; 5:4-23), but to make a covenant with them. The covenant relationship did not make the Israelites God’s people; they already were his people (see Exod 4:22-23). Obedience was not a precondition to the covenant but the proper response to it. It placed on them the responsibility of serving God as a priestly kingdom and a holy nation (Exod 19:4-6). The law was given to regulate Israel’s affairs as a nation so that God’s people would be a beacon of his unfailing love and faithfulness.<\/p>\n<p>The covenant guaranteed the people of Israel abundant and meaningful life if they kept the law. The covenant document consists of broad principles, patterns, and standards. God’s instructions are embodied most famously in the Ten Commandments (Deut 5:6-21) and most succinctly in the <em>Shema<\/em> (6:4-5). All other laws of God are interpretations and applications of these primary principles.<\/p>\n<p>The life that resulted from obedience to the law was not eternal life in the New Testament sense. It was God’s promise that if the Israelites were faithful to the covenant, the nation could expect long and prosperous days in the land (4:1; 5:16, 33). Jesus also exhorted his disciples to keep the Ten Commandments and the demands of the <em>Shema<\/em> (Matt 22:37-40)—not to have eternal life but as an expression of commitment to him (cp. Matt 5:17-19; John 14:15-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:4-6; Lev 18:5; Deut 4:1-2; 5:6-21, 32-33; 6:1-9; 8:1; 30:1-20; Matt 5:17-48; 22:36-40; John 14:15-21; Rom 3:19-24; 7:1-12; 1 Cor 9:20-21; Gal 3:1-22; 5:14; Heb 7:18-19; 10:1<\/p>","summary_ro":"Biblical Law Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20). The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned t...","summary_en":"Biblical Law Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20). The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66809,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Limitations of Law","title_en":"The Limitations of Law","content_ro":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","content_en":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","summary_ro":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","summary_en":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88394,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Law","title_en":"Biblical Law","content_ro":"<h3>Biblical Law<\/h3>\n<p>Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20).<\/p>\n<p>The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned this right through its own righteousness but because God is gracious and faithful to his promises to Abraham. The purpose of the rescue from Egypt was not just to relieve the Israelites of their onerous burdens (Exod 1:11-22; 5:4-23), but to make a covenant with them. The covenant relationship did not make the Israelites God’s people; they already were his people (see Exod 4:22-23). Obedience was not a precondition to the covenant but the proper response to it. It placed on them the responsibility of serving God as a priestly kingdom and a holy nation (Exod 19:4-6). The law was given to regulate Israel’s affairs as a nation so that God’s people would be a beacon of his unfailing love and faithfulness.<\/p>\n<p>The covenant guaranteed the people of Israel abundant and meaningful life if they kept the law. The covenant document consists of broad principles, patterns, and standards. God’s instructions are embodied most famously in the Ten Commandments (Deut 5:6-21) and most succinctly in the <em>Shema<\/em> (6:4-5). All other laws of God are interpretations and applications of these primary principles.<\/p>\n<p>The life that resulted from obedience to the law was not eternal life in the New Testament sense. It was God’s promise that if the Israelites were faithful to the covenant, the nation could expect long and prosperous days in the land (4:1; 5:16, 33). Jesus also exhorted his disciples to keep the Ten Commandments and the demands of the <em>Shema<\/em> (Matt 22:37-40)—not to have eternal life but as an expression of commitment to him (cp. Matt 5:17-19; John 14:15-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:4-6; Lev 18:5; Deut 4:1-2; 5:6-21, 32-33; 6:1-9; 8:1; 30:1-20; Matt 5:17-48; 22:36-40; John 14:15-21; Rom 3:19-24; 7:1-12; 1 Cor 9:20-21; Gal 3:1-22; 5:14; Heb 7:18-19; 10:1<\/p>","content_en":"<h3>Biblical Law<\/h3>\n<p>Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20).<\/p>\n<p>The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned this right through its own righteousness but because God is gracious and faithful to his promises to Abraham. The purpose of the rescue from Egypt was not just to relieve the Israelites of their onerous burdens (Exod 1:11-22; 5:4-23), but to make a covenant with them. The covenant relationship did not make the Israelites God’s people; they already were his people (see Exod 4:22-23). Obedience was not a precondition to the covenant but the proper response to it. It placed on them the responsibility of serving God as a priestly kingdom and a holy nation (Exod 19:4-6). The law was given to regulate Israel’s affairs as a nation so that God’s people would be a beacon of his unfailing love and faithfulness.<\/p>\n<p>The covenant guaranteed the people of Israel abundant and meaningful life if they kept the law. The covenant document consists of broad principles, patterns, and standards. God’s instructions are embodied most famously in the Ten Commandments (Deut 5:6-21) and most succinctly in the <em>Shema<\/em> (6:4-5). All other laws of God are interpretations and applications of these primary principles.<\/p>\n<p>The life that resulted from obedience to the law was not eternal life in the New Testament sense. It was God’s promise that if the Israelites were faithful to the covenant, the nation could expect long and prosperous days in the land (4:1; 5:16, 33). Jesus also exhorted his disciples to keep the Ten Commandments and the demands of the <em>Shema<\/em> (Matt 22:37-40)—not to have eternal life but as an expression of commitment to him (cp. Matt 5:17-19; John 14:15-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:4-6; Lev 18:5; Deut 4:1-2; 5:6-21, 32-33; 6:1-9; 8:1; 30:1-20; Matt 5:17-48; 22:36-40; John 14:15-21; Rom 3:19-24; 7:1-12; 1 Cor 9:20-21; Gal 3:1-22; 5:14; Heb 7:18-19; 10:1<\/p>","summary_ro":"Biblical Law Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20). The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned t...","summary_en":"Biblical Law Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20). The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94435,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Limitations of Law","title_en":"The Limitations of Law","content_ro":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","content_en":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","summary_ro":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","summary_en":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116020,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Law","title_en":"Biblical Law","content_ro":"<h3>Biblical Law<\/h3>\n<p>Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20).<\/p>\n<p>The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned this right through its own righteousness but because God is gracious and faithful to his promises to Abraham. The purpose of the rescue from Egypt was not just to relieve the Israelites of their onerous burdens (Exod 1:11-22; 5:4-23), but to make a covenant with them. The covenant relationship did not make the Israelites God’s people; they already were his people (see Exod 4:22-23). Obedience was not a precondition to the covenant but the proper response to it. It placed on them the responsibility of serving God as a priestly kingdom and a holy nation (Exod 19:4-6). The law was given to regulate Israel’s affairs as a nation so that God’s people would be a beacon of his unfailing love and faithfulness.<\/p>\n<p>The covenant guaranteed the people of Israel abundant and meaningful life if they kept the law. The covenant document consists of broad principles, patterns, and standards. God’s instructions are embodied most famously in the Ten Commandments (Deut 5:6-21) and most succinctly in the <em>Shema<\/em> (6:4-5). All other laws of God are interpretations and applications of these primary principles.<\/p>\n<p>The life that resulted from obedience to the law was not eternal life in the New Testament sense. It was God’s promise that if the Israelites were faithful to the covenant, the nation could expect long and prosperous days in the land (4:1; 5:16, 33). Jesus also exhorted his disciples to keep the Ten Commandments and the demands of the <em>Shema<\/em> (Matt 22:37-40)—not to have eternal life but as an expression of commitment to him (cp. Matt 5:17-19; John 14:15-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:4-6; Lev 18:5; Deut 4:1-2; 5:6-21, 32-33; 6:1-9; 8:1; 30:1-20; Matt 5:17-48; 22:36-40; John 14:15-21; Rom 3:19-24; 7:1-12; 1 Cor 9:20-21; Gal 3:1-22; 5:14; Heb 7:18-19; 10:1<\/p>","content_en":"<h3>Biblical Law<\/h3>\n<p>Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20).<\/p>\n<p>The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned this right through its own righteousness but because God is gracious and faithful to his promises to Abraham. The purpose of the rescue from Egypt was not just to relieve the Israelites of their onerous burdens (Exod 1:11-22; 5:4-23), but to make a covenant with them. The covenant relationship did not make the Israelites God’s people; they already were his people (see Exod 4:22-23). Obedience was not a precondition to the covenant but the proper response to it. It placed on them the responsibility of serving God as a priestly kingdom and a holy nation (Exod 19:4-6). The law was given to regulate Israel’s affairs as a nation so that God’s people would be a beacon of his unfailing love and faithfulness.<\/p>\n<p>The covenant guaranteed the people of Israel abundant and meaningful life if they kept the law. The covenant document consists of broad principles, patterns, and standards. God’s instructions are embodied most famously in the Ten Commandments (Deut 5:6-21) and most succinctly in the <em>Shema<\/em> (6:4-5). All other laws of God are interpretations and applications of these primary principles.<\/p>\n<p>The life that resulted from obedience to the law was not eternal life in the New Testament sense. It was God’s promise that if the Israelites were faithful to the covenant, the nation could expect long and prosperous days in the land (4:1; 5:16, 33). Jesus also exhorted his disciples to keep the Ten Commandments and the demands of the <em>Shema<\/em> (Matt 22:37-40)—not to have eternal life but as an expression of commitment to him (cp. Matt 5:17-19; John 14:15-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:4-6; Lev 18:5; Deut 4:1-2; 5:6-21, 32-33; 6:1-9; 8:1; 30:1-20; Matt 5:17-48; 22:36-40; John 14:15-21; Rom 3:19-24; 7:1-12; 1 Cor 9:20-21; Gal 3:1-22; 5:14; Heb 7:18-19; 10:1<\/p>","summary_ro":"Biblical Law Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20). The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned t...","summary_en":"Biblical Law Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20). The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122061,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Limitations of Law","title_en":"The Limitations of Law","content_ro":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","content_en":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","summary_ro":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","summary_en":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143646,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Law","title_en":"Biblical Law","content_ro":"<h3>Biblical Law<\/h3>\n<p>Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20).<\/p>\n<p>The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned this right through its own righteousness but because God is gracious and faithful to his promises to Abraham. The purpose of the rescue from Egypt was not just to relieve the Israelites of their onerous burdens (Exod 1:11-22; 5:4-23), but to make a covenant with them. The covenant relationship did not make the Israelites God’s people; they already were his people (see Exod 4:22-23). Obedience was not a precondition to the covenant but the proper response to it. It placed on them the responsibility of serving God as a priestly kingdom and a holy nation (Exod 19:4-6). The law was given to regulate Israel’s affairs as a nation so that God’s people would be a beacon of his unfailing love and faithfulness.<\/p>\n<p>The covenant guaranteed the people of Israel abundant and meaningful life if they kept the law. The covenant document consists of broad principles, patterns, and standards. God’s instructions are embodied most famously in the Ten Commandments (Deut 5:6-21) and most succinctly in the <em>Shema<\/em> (6:4-5). All other laws of God are interpretations and applications of these primary principles.<\/p>\n<p>The life that resulted from obedience to the law was not eternal life in the New Testament sense. It was God’s promise that if the Israelites were faithful to the covenant, the nation could expect long and prosperous days in the land (4:1; 5:16, 33). Jesus also exhorted his disciples to keep the Ten Commandments and the demands of the <em>Shema<\/em> (Matt 22:37-40)—not to have eternal life but as an expression of commitment to him (cp. Matt 5:17-19; John 14:15-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:4-6; Lev 18:5; Deut 4:1-2; 5:6-21, 32-33; 6:1-9; 8:1; 30:1-20; Matt 5:17-48; 22:36-40; John 14:15-21; Rom 3:19-24; 7:1-12; 1 Cor 9:20-21; Gal 3:1-22; 5:14; Heb 7:18-19; 10:1<\/p>","content_en":"<h3>Biblical Law<\/h3>\n<p>Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20).<\/p>\n<p>The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned this right through its own righteousness but because God is gracious and faithful to his promises to Abraham. The purpose of the rescue from Egypt was not just to relieve the Israelites of their onerous burdens (Exod 1:11-22; 5:4-23), but to make a covenant with them. The covenant relationship did not make the Israelites God’s people; they already were his people (see Exod 4:22-23). Obedience was not a precondition to the covenant but the proper response to it. It placed on them the responsibility of serving God as a priestly kingdom and a holy nation (Exod 19:4-6). The law was given to regulate Israel’s affairs as a nation so that God’s people would be a beacon of his unfailing love and faithfulness.<\/p>\n<p>The covenant guaranteed the people of Israel abundant and meaningful life if they kept the law. The covenant document consists of broad principles, patterns, and standards. God’s instructions are embodied most famously in the Ten Commandments (Deut 5:6-21) and most succinctly in the <em>Shema<\/em> (6:4-5). All other laws of God are interpretations and applications of these primary principles.<\/p>\n<p>The life that resulted from obedience to the law was not eternal life in the New Testament sense. It was God’s promise that if the Israelites were faithful to the covenant, the nation could expect long and prosperous days in the land (4:1; 5:16, 33). Jesus also exhorted his disciples to keep the Ten Commandments and the demands of the <em>Shema<\/em> (Matt 22:37-40)—not to have eternal life but as an expression of commitment to him (cp. Matt 5:17-19; John 14:15-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:4-6; Lev 18:5; Deut 4:1-2; 5:6-21, 32-33; 6:1-9; 8:1; 30:1-20; Matt 5:17-48; 22:36-40; John 14:15-21; Rom 3:19-24; 7:1-12; 1 Cor 9:20-21; Gal 3:1-22; 5:14; Heb 7:18-19; 10:1<\/p>","summary_ro":"Biblical Law Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20). The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned t...","summary_en":"Biblical Law Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20). The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149687,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Limitations of Law","title_en":"The Limitations of Law","content_ro":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","content_en":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","summary_ro":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","summary_en":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":40141,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Paul and James on Justification","title_en":"and James on Justification, Paul","content_ro":"<h3>Paul and James on Justification<\/h3>\n<blockquote><p>The Letter of James is often seen to be in conflict with Paul’s teaching on justification by faith apart from works of the law. In fact, James quotes the same text (Gn 15:6) concerning Abraham and concludes, “You see that a man is justified by works and not by faith alone” (Jas 2:24, <span>rsv<\/span>). Martin Luther even repudiated this letter because it seemed at variance with Paul. But two factors should be observed:<\/p><\/blockquote>\n<p>(1) Paul and James are faced with two completely opposite crises. Paul is compelled to oppose a legalism that made the law the basis for righteousness and enabled one to stand justified before God. The legalists were trying to maintain the law of Moses (in particular the obligation of circumcision) for those who would be justified. For these, the law was front and center. James, on the other hand, seeks to cope with an antinomianism that shows no concern for the law of God and says that faith is enough. For these persons the law is of no consequence. Paul’s opponents would put the law at the heart of justification, so Paul’s response is expressed largely in negative terms: “No one will be justified by works of the law” (Rom 3:20). The opponents of James remove the law altogether and negate the significance or meaning of works in the name of faith. As a result James speaks positively of the law in relation to faith.<\/p>\n<p>(2) When Paul and James speak of “works,” they speak of different concepts. Paul is speaking of works of the law, that is, works as an expression of the law, or what might be called “law-works” (Rom 3:20). James, on the other hand, never speaks of works of the law but rather of works that give expression to faith, or what might be called “faith-works.” James regards faith without works as dead—that is, as no faith at all (Jas 2:17). For him faith is expressed and perfected by works. Paul and James both affirm that one comes into, and continues in, living relationship to God through faith—apart from the law but not without the love and obedience that is born of faith.<\/p>","content_en":"<h3>Paul and James on Justification<\/h3>\n<blockquote><p>The Letter of James is often seen to be in conflict with Paul’s teaching on justification by faith apart from works of the law. In fact, James quotes the same text (Gn 15:6) concerning Abraham and concludes, “You see that a man is justified by works and not by faith alone” (Jas 2:24, <span>rsv<\/span>). Martin Luther even repudiated this letter because it seemed at variance with Paul. But two factors should be observed:<\/p><\/blockquote>\n<p>(1) Paul and James are faced with two completely opposite crises. Paul is compelled to oppose a legalism that made the law the basis for righteousness and enabled one to stand justified before God. The legalists were trying to maintain the law of Moses (in particular the obligation of circumcision) for those who would be justified. For these, the law was front and center. James, on the other hand, seeks to cope with an antinomianism that shows no concern for the law of God and says that faith is enough. For these persons the law is of no consequence. Paul’s opponents would put the law at the heart of justification, so Paul’s response is expressed largely in negative terms: “No one will be justified by works of the law” (Rom 3:20). The opponents of James remove the law altogether and negate the significance or meaning of works in the name of faith. As a result James speaks positively of the law in relation to faith.<\/p>\n<p>(2) When Paul and James speak of “works,” they speak of different concepts. Paul is speaking of works of the law, that is, works as an expression of the law, or what might be called “law-works” (Rom 3:20). James, on the other hand, never speaks of works of the law but rather of works that give expression to faith, or what might be called “faith-works.” James regards faith without works as dead—that is, as no faith at all (Jas 2:17). For him faith is expressed and perfected by works. Paul and James both affirm that one comes into, and continues in, living relationship to God through faith—apart from the law but not without the love and obedience that is born of faith.<\/p>","summary_ro":"Paul and James on Justification The Letter of James is often seen to be in conflict with Paul’s teaching on justification by faith apart from works of the law. In fact, James quotes the same text (Gn 15:6) concerning Abraham and concludes, “You see that a man is justified by works and not by faith alone” (Jas 2:24, rsv). Martin Luther even repudiated this letter because it seemed at variance with Paul. But two factors should be observed: (1) Paul and James are faced with two completely opposi...","summary_en":"Paul and James on Justification The Letter of James is often seen to be in conflict with Paul’s teaching on justification by faith apart from works of the law. In fact, James quotes the same text (Gn 15:6) concerning Abraham and concludes, “You see that a man is justified by works and not by faith alone” (Jas 2:24, rsv). Martin Luther even repudiated this letter because it seemed at variance with Paul. But two factors should be observed: (1) Paul and James are faced with two completely opposi...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57240,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:20","title_en":"Study Note: Romani 3:20","content_ro":"<p><strong>3:20<\/strong> <em>By doing what the law commands<\/em> refers to obeying the requirements of the law of Moses. While this phrase refers to Jews, the principle extends to all people. If Jews cannot be put in right relationship with God by obeying the law God gave them, certainly other people cannot establish such a relationship through good deeds.<\/p>","content_en":"<p><strong>3:20<\/strong> <em>By doing what the law commands<\/em> refers to obeying the requirements of the law of Moses. While this phrase refers to Jews, the principle extends to all people. If Jews cannot be put in right relationship with God by obeying the law God gave them, certainly other people cannot establish such a relationship through good deeds.<\/p>","summary_ro":"3:20 By doing what the law commands refers to obeying the requirements of the law of Moses. While this phrase refers to Jews, the principle extends to all people. If Jews cannot be put in right relationship with God by obeying the law God gave them, certainly other people cannot establish such a relationship through good deeds.","summary_en":"3:20 By doing what the law commands refers to obeying the requirements of the law of Moses. While this phrase refers to Jews, the principle extends to all people. If Jews cannot be put in right relationship with God by obeying the law God gave them, certainly other people cannot establish such a relationship through good deeds.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84866,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:20","title_en":"Study Note: Romani 3:20","content_ro":"<p><strong>3:20<\/strong> <em>By doing what the law commands<\/em> refers to obeying the requirements of the law of Moses. While this phrase refers to Jews, the principle extends to all people. If Jews cannot be put in right relationship with God by obeying the law God gave them, certainly other people cannot establish such a relationship through good deeds.<\/p>","content_en":"<p><strong>3:20<\/strong> <em>By doing what the law commands<\/em> refers to obeying the requirements of the law of Moses. While this phrase refers to Jews, the principle extends to all people. If Jews cannot be put in right relationship with God by obeying the law God gave them, certainly other people cannot establish such a relationship through good deeds.<\/p>","summary_ro":"3:20 By doing what the law commands refers to obeying the requirements of the law of Moses. While this phrase refers to Jews, the principle extends to all people. If Jews cannot be put in right relationship with God by obeying the law God gave them, certainly other people cannot establish such a relationship through good deeds.","summary_en":"3:20 By doing what the law commands refers to obeying the requirements of the law of Moses. While this phrase refers to Jews, the principle extends to all people. If Jews cannot be put in right relationship with God by obeying the law God gave them, certainly other people cannot establish such a relationship through good deeds.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112492,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:20","title_en":"Study Note: Romani 3:20","content_ro":"<p><strong>3:20<\/strong> <em>By doing what the law commands<\/em> refers to obeying the requirements of the law of Moses. While this phrase refers to Jews, the principle extends to all people. If Jews cannot be put in right relationship with God by obeying the law God gave them, certainly other people cannot establish such a relationship through good deeds.<\/p>","content_en":"<p><strong>3:20<\/strong> <em>By doing what the law commands<\/em> refers to obeying the requirements of the law of Moses. While this phrase refers to Jews, the principle extends to all people. If Jews cannot be put in right relationship with God by obeying the law God gave them, certainly other people cannot establish such a relationship through good deeds.<\/p>","summary_ro":"3:20 By doing what the law commands refers to obeying the requirements of the law of Moses. While this phrase refers to Jews, the principle extends to all people. If Jews cannot be put in right relationship with God by obeying the law God gave them, certainly other people cannot establish such a relationship through good deeds.","summary_en":"3:20 By doing what the law commands refers to obeying the requirements of the law of Moses. While this phrase refers to Jews, the principle extends to all people. If Jews cannot be put in right relationship with God by obeying the law God gave them, certainly other people cannot establish such a relationship through good deeds.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140118,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:20","title_en":"Study Note: Romani 3:20","content_ro":"<p><strong>3:20<\/strong> <em>By doing what the law commands<\/em> refers to obeying the requirements of the law of Moses. While this phrase refers to Jews, the principle extends to all people. If Jews cannot be put in right relationship with God by obeying the law God gave them, certainly other people cannot establish such a relationship through good deeds.<\/p>","content_en":"<p><strong>3:20<\/strong> <em>By doing what the law commands<\/em> refers to obeying the requirements of the law of Moses. While this phrase refers to Jews, the principle extends to all people. If Jews cannot be put in right relationship with God by obeying the law God gave them, certainly other people cannot establish such a relationship through good deeds.<\/p>","summary_ro":"3:20 By doing what the law commands refers to obeying the requirements of the law of Moses. While this phrase refers to Jews, the principle extends to all people. If Jews cannot be put in right relationship with God by obeying the law God gave them, certainly other people cannot establish such a relationship through good deeds.","summary_en":"3:20 By doing what the law commands refers to obeying the requirements of the law of Moses. While this phrase refers to Jews, the principle extends to all people. If Jews cannot be put in right relationship with God by obeying the law God gave them, certainly other people cannot establish such a relationship through good deeds.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":11852,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Faith","title_en":"Faith","content_ro":"<h3>FAITH<\/h3>\n<p>Belief in that which has no tangible proof; trust in God.<\/p>\n<p class=\"h2\" id=\"DefinitionofFaith\">Definition of Faith<\/p>\n<p>In the OT and NT, “faith” carries several meanings. It may mean simple trust in God or in the Word of God, and at other times faith almost becomes equivalent to active obedience. It may also find expression in the affirmation of a creedal statement. Thus, it also comes to mean the entire body of received Christian teaching or truth—“the truth.” In Colossians 2:7, the term suggests something to be accepted as a whole and embodied in personal life. In 2 Timothy 4:7, Paul witnesses to having “kept the faith.”<\/p>\n<p class=\"h2\" id=\"FaithintheOldTestament\">Faith in the Old Testament<\/p>\n<p>The OT also strongly emphasizes faith as confidence in God’s covenant or in the covenant God made with Abraham and his descendants. The call of Abraham and the promise that his descendants would be used in the history of redemption became the basis of the narratives of the OT, being seen as the working out of that covenant. Once the nation Israel was brought into being, God sustained and protected it. The exodus from Egypt is a prominent indication that God was at work restoring his people to the Promised Land. The obedience of the people of God as the proper expression of faith is seen clearly in the OT. Without seeing God, his people believed and obeyed him. Abraham left his native land to go into unknown territory. The people of Israel left Egypt following the leadership of God to a land they could not see. The promise of God gave them courage to possess the land promised to them. After the exodus, the covenant of Abraham was confirmed with the people of Israel by the sprinkling of blood (Ex 24:6-7). There was to be strict obedience to God’s commands as an expression of faith. This response of human faith to the Lord’s faithfulness was national and collective. There also were commands to, and instances of, personal faith.<\/p>\n<p>Not only the narrative and legal portions of the OT but also the poetic and prophetic writings emphasize faith. The Psalms abound in expressions of personal confidence in the Lord even in dark times. Habakkuk points out that “the righteous shall live by his faith” (Hb 2:4). From such instances it is clear that, as the Lord’s education of Israel proceeded, the matter of faith in God’s faithfulness became more and more a matter of individual and personal response, and it is in the Prophets that several ingredients—such as trust, obedience, fear, and certainty—blend into the understanding of such personal faith.<\/p>\n<p class=\"h2\" id=\"FaithintheNewTestament\">Faith in the New Testament<\/p>\n<p>As over against the OT, where the accent is on the faithfulness of God, in the NT the emphasis is placed on the active, responding faith of the hearer to the promised, final revelation in the Messiah, Jesus. Both verb and noun regularly describe the adequate response of people to Jesus’ word and to the gospel.<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>The most striking feature of the synoptic Gospels (quoted below from the <span>rsv<\/span>) is the use of faith without identifying its object: “If you have faith as a grain of mustard seed” (Mt 17:20); “When Jesus saw their faith” (Mk 2:5); “Your faith has saved you” (Lk 7:50). Jesus is portrayed as one who by his work and word opens the door to faith and makes faith possible. The question is not whether the faith is in Jesus or in the Father; the implication is undoubtedly both, but as with every true bearer of the Word of God, the eye of faith is turned to the One who sends.<\/p>\n<p>On more than one occasion, Jesus denies the request for a miracle to substantiate his words (Mt 12:38-39; 16:1-4). Faith is response to the Word alone without any supporting props. No sign is to be given but the sign of Jonah. In the story of the rich man and Lazarus (Lk 16:19-31), Jesus denies the request for the spectacular and insists that the hearer must respond to the word given to him (cf. Jn 20:29). The Word demands self-surrender and commitment. Hence, the very nature of the Word and of faith becomes an obstacle to the proud and the powerful.<\/p>\n<p>Faith is the medium by which the power of God is made visible. It moves mountains, heals the sick, and is the means of entrance into the kingdom. It may be mingled with doubt, as with the father who sought healing for his son (“I believe; help my unbelief!” [Mk 9:24]), or as with John the Baptist in prison, who, even with his doubts, was confirmed by Jesus as the greatest of the offspring of woman (Mt 11:2-15). Peter’s (and the other disciples’) perception was faulty, but Jesus affirms Peter’s confession as the foundation stone of the church. The synoptic Gospels portray the early faith of the disciples in all its limitations and weaknesses, yet it is still faith in that it is their positive response to Jesus’ word and work.<\/p>\n<h5>The Fourth Gospel<\/h5>\n<p>Faith is an especially significant concept in the Gospel of John (quoted below from the <span>rsv<\/span>), though the word (in the Greek) occurs only as a verb. Quite often the reference has to do with the acceptance that something is true, that is, simple credence, or belief: “Believe me that I am in the Father and the Father in me” (Jn 14:11); “If you believed Moses, you would believe me” (Jn 5:46).<\/p>\n<p>Even more significant is the special expression “to believe into” in the sense of putting one’s trust into another. The particular form of the expression is without parallel before the fourth Gospel and may well express the strong sense of personal trust in the eternal Word made flesh. In John 3:16, whoever puts trust in him has eternal life. Those who put their trust in him are given power to become sons of God—to be born of God (Jn 1:12). They will never thirst (6:35); they will live, even though they die (11:25).<\/p>\n<p>In other places, John speaks of trust or faith in an absolute sense, that is, without referring to the one in whom trust is placed. In John 11:15 Jesus arrives after the death of Lazarus and is glad “in order that you might believe.” The outcome is going to be faith. Similarly, in the prologue (1:7), John the Baptist bears witness in order that through him all might believe. As Jesus satisfies the doubt of Thomas concerning the resurrection, he says, “Have you believed because you have seen me? Blessed are those who have not seen and yet believe” (20:29). In these and other passages the fundamental outcome of Jesus’ witness to himself is trust.<\/p>\n<p>Faith and knowledge are closely related. In John 6:69 Peter says, “We have believed, and have come to know, that you are the Holy One of God.” In his priestly prayer Jesus says that eternal life is to “know you, the only true God, and Jesus Christ whom you have sent” (Jn 17:3). Also, God is seen through the eyes of faith. No one has ever seen God, but the Only Begotten has revealed him (1:18). He who has seen Jesus has seen the Father (14:9).<\/p>\n<p>To believe is also expressed in the verb “receive.” Those who receive Christ are given power to become the sons of God (Jn 1:12). Trust is that form of knowing or seeing by which the glory of God (1:14; 17:4) is made present.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>In Paul’s letters (quoted below from the <span>rsv<\/span>), he writes about faith from a number of angles. He sets faith over against “works of the law” as the only and true basis for righteousness (Rom 1–4; Gal 1–4) and appeals to Abraham to prove his point: “Abraham believed God and it was reckoned to him for righteousness” (Gn 15:6; cf. Rom 4:5; Gal 3:6). This is entirely apart from the law (Rom 3:21); righteousness is the gift of God through faith in Christ, specifically in his atoning work. Behind Paul’s conviction lies his awareness of the radical and pervasive sinfulness of humans that renders each one helpless. Humanity is dead in sin but is made alive by faith in the word and work of Jesus mediated through the gospel.<\/p>\n<p>Faith, then, is faith in Jesus Christ. The number of metaphors Paul employs to describe the consequences of faith is staggering. It is by faith that believers are justified (Rom 5:1), reconciled (2 Cor 5:18), redeemed (Eph 1:7), made alive (2:5), adopted into the family of God (Rom 8:15-16), re-created (2 Cor 5:17), transported into a new kingdom (Col 1:13), and set free (Gal 5:1). Faith is, for Paul, the <em>sine qua non<\/em> of every aspect of salvation, from the grace that convicts to the receiving of the full inheritance at the coming of the Lord.<\/p>\n<p>In Paul’s letters, faith is bound up with love so that the great exponent of justification by faith becomes also the articulate exponent of distinctive Christian love. To say that faith is indispensable to salvation is only part of the truth, for faith expresses itself through love: “For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love” (Gal 5:6); “If I have all faith, so as to remove mountains, but have not love, I am nothing” (1 Cor 13:2). Love is both the genesis and the ultimate expression of faith. Hence, even for Paul there can be no <em>total<\/em> separation between faith and works. This love of which Paul speaks is the essential fruit of the Spirit through whom the life of faith is lived. Only by virtue of the indwelling Spirit does faith find expression in love.<\/p>\n<h5>General Epistles<\/h5>\n<p>James speaks of faith as being completed by works (Jas 2:22). He opposed that concept of faith that thinks primarily of creedal assent, of believing that something is true without acting upon it. James, like Paul, assumes the primacy of faith, but he is warning against those who would draw wrong conclusions. Faith apart from works is not faith; it is barren (v 20). The practical dimension of faith is the burden of much of this epistle.<\/p>\n<p>The writer of Hebrews recognizes that faith has always been characteristic of the people of God and their specially called leaders. Faith makes substantial what is otherwise nebulous and uncertain; it makes evidential what is not visible. By faith the people of God have a more certain ground for their lives and their actions than the world is able to discern (Heb 11:1). The great cloud of witnesses (12:1) bear testimony by their faith to the faithfulness of God.<\/p>\n<p>Faith is opened up by the Word of God, finds expression through the Holy Spirit who is given, and bears witness to the lordship of Jesus Christ.<\/p>","content_en":"<h3>FAITH<\/h3>\n<p>Belief in that which has no tangible proof; trust in God.<\/p>\n<p class=\"h2\" id=\"DefinitionofFaith\">Definition of Faith<\/p>\n<p>In the OT and NT, “faith” carries several meanings. It may mean simple trust in God or in the Word of God, and at other times faith almost becomes equivalent to active obedience. It may also find expression in the affirmation of a creedal statement. Thus, it also comes to mean the entire body of received Christian teaching or truth—“the truth.” In Colossians 2:7, the term suggests something to be accepted as a whole and embodied in personal life. In 2 Timothy 4:7, Paul witnesses to having “kept the faith.”<\/p>\n<p class=\"h2\" id=\"FaithintheOldTestament\">Faith in the Old Testament<\/p>\n<p>The OT also strongly emphasizes faith as confidence in God’s covenant or in the covenant God made with Abraham and his descendants. The call of Abraham and the promise that his descendants would be used in the history of redemption became the basis of the narratives of the OT, being seen as the working out of that covenant. Once the nation Israel was brought into being, God sustained and protected it. The exodus from Egypt is a prominent indication that God was at work restoring his people to the Promised Land. The obedience of the people of God as the proper expression of faith is seen clearly in the OT. Without seeing God, his people believed and obeyed him. Abraham left his native land to go into unknown territory. The people of Israel left Egypt following the leadership of God to a land they could not see. The promise of God gave them courage to possess the land promised to them. After the exodus, the covenant of Abraham was confirmed with the people of Israel by the sprinkling of blood (Ex 24:6-7). There was to be strict obedience to God’s commands as an expression of faith. This response of human faith to the Lord’s faithfulness was national and collective. There also were commands to, and instances of, personal faith.<\/p>\n<p>Not only the narrative and legal portions of the OT but also the poetic and prophetic writings emphasize faith. The Psalms abound in expressions of personal confidence in the Lord even in dark times. Habakkuk points out that “the righteous shall live by his faith” (Hb 2:4). From such instances it is clear that, as the Lord’s education of Israel proceeded, the matter of faith in God’s faithfulness became more and more a matter of individual and personal response, and it is in the Prophets that several ingredients—such as trust, obedience, fear, and certainty—blend into the understanding of such personal faith.<\/p>\n<p class=\"h2\" id=\"FaithintheNewTestament\">Faith in the New Testament<\/p>\n<p>As over against the OT, where the accent is on the faithfulness of God, in the NT the emphasis is placed on the active, responding faith of the hearer to the promised, final revelation in the Messiah, Jesus. Both verb and noun regularly describe the adequate response of people to Jesus’ word and to the gospel.<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>The most striking feature of the synoptic Gospels (quoted below from the <span>rsv<\/span>) is the use of faith without identifying its object: “If you have faith as a grain of mustard seed” (Mt 17:20); “When Jesus saw their faith” (Mk 2:5); “Your faith has saved you” (Lk 7:50). Jesus is portrayed as one who by his work and word opens the door to faith and makes faith possible. The question is not whether the faith is in Jesus or in the Father; the implication is undoubtedly both, but as with every true bearer of the Word of God, the eye of faith is turned to the One who sends.<\/p>\n<p>On more than one occasion, Jesus denies the request for a miracle to substantiate his words (Mt 12:38-39; 16:1-4). Faith is response to the Word alone without any supporting props. No sign is to be given but the sign of Jonah. In the story of the rich man and Lazarus (Lk 16:19-31), Jesus denies the request for the spectacular and insists that the hearer must respond to the word given to him (cf. Jn 20:29). The Word demands self-surrender and commitment. Hence, the very nature of the Word and of faith becomes an obstacle to the proud and the powerful.<\/p>\n<p>Faith is the medium by which the power of God is made visible. It moves mountains, heals the sick, and is the means of entrance into the kingdom. It may be mingled with doubt, as with the father who sought healing for his son (“I believe; help my unbelief!” [Mk 9:24]), or as with John the Baptist in prison, who, even with his doubts, was confirmed by Jesus as the greatest of the offspring of woman (Mt 11:2-15). Peter’s (and the other disciples’) perception was faulty, but Jesus affirms Peter’s confession as the foundation stone of the church. The synoptic Gospels portray the early faith of the disciples in all its limitations and weaknesses, yet it is still faith in that it is their positive response to Jesus’ word and work.<\/p>\n<h5>The Fourth Gospel<\/h5>\n<p>Faith is an especially significant concept in the Gospel of John (quoted below from the <span>rsv<\/span>), though the word (in the Greek) occurs only as a verb. Quite often the reference has to do with the acceptance that something is true, that is, simple credence, or belief: “Believe me that I am in the Father and the Father in me” (Jn 14:11); “If you believed Moses, you would believe me” (Jn 5:46).<\/p>\n<p>Even more significant is the special expression “to believe into” in the sense of putting one’s trust into another. The particular form of the expression is without parallel before the fourth Gospel and may well express the strong sense of personal trust in the eternal Word made flesh. In John 3:16, whoever puts trust in him has eternal life. Those who put their trust in him are given power to become sons of God—to be born of God (Jn 1:12). They will never thirst (6:35); they will live, even though they die (11:25).<\/p>\n<p>In other places, John speaks of trust or faith in an absolute sense, that is, without referring to the one in whom trust is placed. In John 11:15 Jesus arrives after the death of Lazarus and is glad “in order that you might believe.” The outcome is going to be faith. Similarly, in the prologue (1:7), John the Baptist bears witness in order that through him all might believe. As Jesus satisfies the doubt of Thomas concerning the resurrection, he says, “Have you believed because you have seen me? Blessed are those who have not seen and yet believe” (20:29). In these and other passages the fundamental outcome of Jesus’ witness to himself is trust.<\/p>\n<p>Faith and knowledge are closely related. In John 6:69 Peter says, “We have believed, and have come to know, that you are the Holy One of God.” In his priestly prayer Jesus says that eternal life is to “know you, the only true God, and Jesus Christ whom you have sent” (Jn 17:3). Also, God is seen through the eyes of faith. No one has ever seen God, but the Only Begotten has revealed him (1:18). He who has seen Jesus has seen the Father (14:9).<\/p>\n<p>To believe is also expressed in the verb “receive.” Those who receive Christ are given power to become the sons of God (Jn 1:12). Trust is that form of knowing or seeing by which the glory of God (1:14; 17:4) is made present.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>In Paul’s letters (quoted below from the <span>rsv<\/span>), he writes about faith from a number of angles. He sets faith over against “works of the law” as the only and true basis for righteousness (Rom 1–4; Gal 1–4) and appeals to Abraham to prove his point: “Abraham believed God and it was reckoned to him for righteousness” (Gn 15:6; cf. Rom 4:5; Gal 3:6). This is entirely apart from the law (Rom 3:21); righteousness is the gift of God through faith in Christ, specifically in his atoning work. Behind Paul’s conviction lies his awareness of the radical and pervasive sinfulness of humans that renders each one helpless. Humanity is dead in sin but is made alive by faith in the word and work of Jesus mediated through the gospel.<\/p>\n<p>Faith, then, is faith in Jesus Christ. The number of metaphors Paul employs to describe the consequences of faith is staggering. It is by faith that believers are justified (Rom 5:1), reconciled (2 Cor 5:18), redeemed (Eph 1:7), made alive (2:5), adopted into the family of God (Rom 8:15-16), re-created (2 Cor 5:17), transported into a new kingdom (Col 1:13), and set free (Gal 5:1). Faith is, for Paul, the <em>sine qua non<\/em> of every aspect of salvation, from the grace that convicts to the receiving of the full inheritance at the coming of the Lord.<\/p>\n<p>In Paul’s letters, faith is bound up with love so that the great exponent of justification by faith becomes also the articulate exponent of distinctive Christian love. To say that faith is indispensable to salvation is only part of the truth, for faith expresses itself through love: “For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love” (Gal 5:6); “If I have all faith, so as to remove mountains, but have not love, I am nothing” (1 Cor 13:2). Love is both the genesis and the ultimate expression of faith. Hence, even for Paul there can be no <em>total<\/em> separation between faith and works. This love of which Paul speaks is the essential fruit of the Spirit through whom the life of faith is lived. Only by virtue of the indwelling Spirit does faith find expression in love.<\/p>\n<h5>General Epistles<\/h5>\n<p>James speaks of faith as being completed by works (Jas 2:22). He opposed that concept of faith that thinks primarily of creedal assent, of believing that something is true without acting upon it. James, like Paul, assumes the primacy of faith, but he is warning against those who would draw wrong conclusions. Faith apart from works is not faith; it is barren (v 20). The practical dimension of faith is the burden of much of this epistle.<\/p>\n<p>The writer of Hebrews recognizes that faith has always been characteristic of the people of God and their specially called leaders. Faith makes substantial what is otherwise nebulous and uncertain; it makes evidential what is not visible. By faith the people of God have a more certain ground for their lives and their actions than the world is able to discern (Heb 11:1). The great cloud of witnesses (12:1) bear testimony by their faith to the faithfulness of God.<\/p>\n<p>Faith is opened up by the Word of God, finds expression through the Holy Spirit who is given, and bears witness to the lordship of Jesus Christ.<\/p>","summary_ro":"FAITH Belief in that which has no tangible proof; trust in God. Definition of Faith In the OT and NT, “faith” carries several meanings. It may mean simple trust in God or in the Word of God, and at other times faith almost becomes equivalent to active obedience. It may also find expression in the affirmation of a creedal statement. Thus, it also comes to mean the entire body of received Christian teaching or truth—“the truth.” In Colossians 2:7, the term suggests something to be accepted as a...","summary_en":"FAITH Belief in that which has no tangible proof; trust in God. Definition of Faith In the OT and NT, “faith” carries several meanings. It may mean simple trust in God or in the Word of God, and at other times faith almost becomes equivalent to active obedience. It may also find expression in the affirmation of a creedal statement. Thus, it also comes to mean the entire body of received Christian teaching or truth—“the truth.” In Colossians 2:7, the term suggests something to be accepted as a...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14623,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel","title_en":"Gospel","content_ro":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","content_en":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","summary_ro":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","summary_en":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17322,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Imputation*","title_en":"Imputation*","content_ro":"<h3>IMPUTATION*<\/h3>\n<p>Charging to an account, used in the Bible with legal reference to sin and salvation being recorded by God. The biblical teaching on imputation represents one of the principal doctrines of the Christian faith. Although the noun form is not found in Scripture, the verb “to impute” occurs frequently in both the OT and NT. The basic meaning of the biblical word “impute” is “to set down in a record or a ledger.” In relation to the doctrine of salvation, the word is consistently used in a legal sense. Philemon 1:18, which affirms that the apostle Paul assumed the debt of Onesimus, aptly illustrates the predominant theological usage of the word: “if he . . . owes you anything, charge that to my account.”<\/p>\n<p>When Scripture speaks of the imputation of good or evil, it does not suggest that any change of moral character is involved. Scripture does affirm that, from God’s perspective, righteousness or sin is charged to an individual’s account. In the broadest sense, Scripture teaches that God participates in the process of imputing (Ps 32:2) as do people (1 Sm 22:15). Good deeds were commonly imputed for reward (Ps 106:30-31), and evil deeds were imputed for punishment (Lv 17:3-4).<\/p>\n<p>The Bible sets forth the theological concept of imputation in three distinct yet related ways. First, Scripture affirms the imputation of Adam’s original sin to the entire human race. In the sovereign plan of God, the first man’s initial act of disobedience was set to the account of every member of the human family. Every person thus participates in the guilt and penalty of that original sin. Second, the sin and guilt of the human race was imputed to Christ, so that although the Savior was not a sinner, he nevertheless bore the penalty arising from sin. Finally, the Bible teaches that, as a result of his atoning work, Christ’s righteousness is set to the believer’s account. Although not yet perfectly holy or morally righteous, believers nevertheless are justified before the law of God, and they are “clothed” with the imputed righteousness of Christ.<\/p>\n<p>The apostle Paul developed at length the theme that Christ on the cross bore the punishment for believers’ sins. Thus he wrote that God “made him to be sin who knew no sin” (2 Cor 5:21, <span>rsv<\/span>; cf. Heb 9:28). Similarly, he depicted Christ as bearing the curse of the Mosaic law (Gal 3:13). Finally, reflecting on Isaiah 53, the apostle Peter affirmed that Christ “personally carried away our sins in his own body on the cross” (1 Pt 2:24, <span>nlt<\/span>). The idea that the guilt of the entire world was charged to the account of the sinless Savior largely explains Christ’s impassioned cry on the cross, “My God, my God, why have you forsaken me?” (Mt 27:46, <span>nlt<\/span>).<\/p>\n<p>The imputation motif is also employed, in the sense of Christ’s righteousness being credited to believers. An incident in the life of the patriarch Abraham illustrates the imputation of righteousness on the basis of faith. After God had promised material and spiritual blessing to Abraham, Genesis 15:6 states that he “believed the <span>Lord<\/span>; and he [God] reckoned it to him as righteousness” (<span>rsv<\/span>). The Bible teaches that no person naturally possesses the standard of righteousness demanded by God (Ps 130:3; Is 64:6; Rom 3:10). Yet, in his gracious plan of salvation, God himself supplies the righteousness to satisfy his holy character (Is 45:24; 54:17; Hos 10:12). That is, as a person accepts by faith the work of Christ in satisfying the demands of God’s law, God imputes or reckons Christ’s righteousness to the believer.<\/p>\n<p>The imputation of divine righteousness to the believer constitutes a major theme of Paul’s Letter to the Romans (Rom 3:21–5:21). Thus the apostle speaks of the happiness of an undeserving sinner who is declared to be righteous (4:6). Moreover, the imputation of Christ’s righteousness results in justification before God’s law court (5:18). The merits of Christ’s death imputed to the sinner are the basis for acquittal by the holy God. Thus the Bible teaches that the ruinous effects of the imputation of Adam’s sin are effectively reversed for those who believe in Christ. The imputation of human sin to Christ makes possible the imputation of his righteousness to believers.<\/p>\n<p><em>See also<\/em> Adam (Person); Christology; Fall of Man; Sin.<\/p>","content_en":"<h3>IMPUTATION*<\/h3>\n<p>Charging to an account, used in the Bible with legal reference to sin and salvation being recorded by God. The biblical teaching on imputation represents one of the principal doctrines of the Christian faith. Although the noun form is not found in Scripture, the verb “to impute” occurs frequently in both the OT and NT. The basic meaning of the biblical word “impute” is “to set down in a record or a ledger.” In relation to the doctrine of salvation, the word is consistently used in a legal sense. Philemon 1:18, which affirms that the apostle Paul assumed the debt of Onesimus, aptly illustrates the predominant theological usage of the word: “if he . . . owes you anything, charge that to my account.”<\/p>\n<p>When Scripture speaks of the imputation of good or evil, it does not suggest that any change of moral character is involved. Scripture does affirm that, from God’s perspective, righteousness or sin is charged to an individual’s account. In the broadest sense, Scripture teaches that God participates in the process of imputing (Ps 32:2) as do people (1 Sm 22:15). Good deeds were commonly imputed for reward (Ps 106:30-31), and evil deeds were imputed for punishment (Lv 17:3-4).<\/p>\n<p>The Bible sets forth the theological concept of imputation in three distinct yet related ways. First, Scripture affirms the imputation of Adam’s original sin to the entire human race. In the sovereign plan of God, the first man’s initial act of disobedience was set to the account of every member of the human family. Every person thus participates in the guilt and penalty of that original sin. Second, the sin and guilt of the human race was imputed to Christ, so that although the Savior was not a sinner, he nevertheless bore the penalty arising from sin. Finally, the Bible teaches that, as a result of his atoning work, Christ’s righteousness is set to the believer’s account. Although not yet perfectly holy or morally righteous, believers nevertheless are justified before the law of God, and they are “clothed” with the imputed righteousness of Christ.<\/p>\n<p>The apostle Paul developed at length the theme that Christ on the cross bore the punishment for believers’ sins. Thus he wrote that God “made him to be sin who knew no sin” (2 Cor 5:21, <span>rsv<\/span>; cf. Heb 9:28). Similarly, he depicted Christ as bearing the curse of the Mosaic law (Gal 3:13). Finally, reflecting on Isaiah 53, the apostle Peter affirmed that Christ “personally carried away our sins in his own body on the cross” (1 Pt 2:24, <span>nlt<\/span>). The idea that the guilt of the entire world was charged to the account of the sinless Savior largely explains Christ’s impassioned cry on the cross, “My God, my God, why have you forsaken me?” (Mt 27:46, <span>nlt<\/span>).<\/p>\n<p>The imputation motif is also employed, in the sense of Christ’s righteousness being credited to believers. An incident in the life of the patriarch Abraham illustrates the imputation of righteousness on the basis of faith. After God had promised material and spiritual blessing to Abraham, Genesis 15:6 states that he “believed the <span>Lord<\/span>; and he [God] reckoned it to him as righteousness” (<span>rsv<\/span>). The Bible teaches that no person naturally possesses the standard of righteousness demanded by God (Ps 130:3; Is 64:6; Rom 3:10). Yet, in his gracious plan of salvation, God himself supplies the righteousness to satisfy his holy character (Is 45:24; 54:17; Hos 10:12). That is, as a person accepts by faith the work of Christ in satisfying the demands of God’s law, God imputes or reckons Christ’s righteousness to the believer.<\/p>\n<p>The imputation of divine righteousness to the believer constitutes a major theme of Paul’s Letter to the Romans (Rom 3:21–5:21). Thus the apostle speaks of the happiness of an undeserving sinner who is declared to be righteous (4:6). Moreover, the imputation of Christ’s righteousness results in justification before God’s law court (5:18). The merits of Christ’s death imputed to the sinner are the basis for acquittal by the holy God. Thus the Bible teaches that the ruinous effects of the imputation of Adam’s sin are effectively reversed for those who believe in Christ. The imputation of human sin to Christ makes possible the imputation of his righteousness to believers.<\/p>\n<p><em>See also<\/em> Adam (Person); Christology; Fall of Man; Sin.<\/p>","summary_ro":"IMPUTATION* Charging to an account, used in the Bible with legal reference to sin and salvation being recorded by God. The biblical teaching on imputation represents one of the principal doctrines of the Christian faith. Although the noun form is not found in Scripture, the verb “to impute” occurs frequently in both the OT and NT. The basic meaning of the biblical word “impute” is “to set down in a record or a ledger.” In relation to the doctrine of salvation, the word is consistently used in...","summary_en":"IMPUTATION* Charging to an account, used in the Bible with legal reference to sin and salvation being recorded by God. The biblical teaching on imputation represents one of the principal doctrines of the Christian faith. Although the noun form is not found in Scripture, the verb “to impute” occurs frequently in both the OT and NT. The basic meaning of the biblical word “impute” is “to set down in a record or a ledger.” In relation to the doctrine of salvation, the word is consistently used in...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21444,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Justification*, Justified","title_en":"Justification*, Justified","content_ro":"<h3>JUSTIFICATION*, JUSTIFIED<\/h3>\n<p>The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself.<\/p>\n<p>Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology. To Luther it represented a rediscovery of the writings of Paul and a fundamental counterthrust to medieval Catholicism with its theology of works and indulgences. The doctrine of justification by faith alone affirms the thoroughgoing sinfulness of all persons, their total inability to deal effectively with their own sin, and the gracious provision through the death of Jesus Christ of a complete atonement for sin, to which persons respond in simple trust without any special claims or merit of their own.<\/p>\n<p>The noun “justification” and the verb “to justify” are not used often in Scripture. In the <span>kjv<\/span>, for example, the verb is found only in the OT, and there fewer than 25 times. In the NT both terms are used only 40 times. The more frequent and more important terms that translate the same Hebrew and Greek words are “righteousness” and “to declare (or make) righteous.” Any understanding of justification, therefore, directly involves a biblical understanding of righteousness.<\/p>\n<p>In common Greek, “justification” and “justify” are frequently forensic terms; that is, they relate to the law court and the act of acquitting or vindicating someone. It has to do with the innocence or virtue of a person. But more broadly it has to do with the norm of any relationship.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT righteousness has to do with relationship and the obligations of that relationship. At times one is referred to as righteous because he or she stands in right relationship to another. At other times one is righteous because he or she fulfills certain obligations in a relationship (Gn 38:26). But more important, these terms are used with reference to God, who is viewed as just. He governs with justice (18:25), and his judgments are true and righteous (Ps 19:9). Both the innocent and the guilty know well the justice of God; the former know they will be vindicated and the latter know his law prevails.<\/p>\n<p>Justification and righteousness have technical significance because of their close association with the saving activity of God on behalf of his covenant people. The righteousness of God is bound up not so much with justice as with his intervention on behalf of his people under the covenant. The righteousness of God or the act of justification is, therefore, to be viewed not primarily in terms of law but in terms of covenant. The most important expression of this is the example of Abraham, who was reckoned righteous, that is, brought into personal relationship by virtue of his response of faith to the covenant offered by God (Gn 15:6). Abraham could not justify himself, but on the basis of the covenant, God established him as righteous. All persons share the helplessness of Abraham. In the sight of God no one shall stand justified (Ps 143:2). The hope of humanity is that God will remember his covenant. Righteousness is hence a product of the mercy or grace of God, who deals with his people according to his lovingkindness (Is 63:7). Justification is thus derived from the nature of God; it is primarily a religious term, and only secondly ethical.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Almost all discussion of justification in the NT is found in the letters of Paul, primarily in those to the Romans and Galatians. In these two letters it is one of the fundamental terms by which Paul seeks to set forth the consequences of the work of Christ for sinful humanity. Justification by faith is set primarily against the background of Jewish legalism and its attempts to make the law the basis of salvation. Paul regards this as an alien message requiring the strongest condemnation (Gal 1:6-9). The word and work of Christ, embedded in the message that Paul proclaimed, was a reminder that righteousness or justification is the gift of God through the blood (<em>covenant<\/em> blood, Heb 13:20) of Jesus Christ. All this is entirely apart from the law (Rom 3:21). The law, in fact, is not capable of leading one to righteousness, nor was it given to bring about righteousness.<\/p>\n<p>Galatians 3:15-25 is especially instructive in understanding the function of the law, which came 430 years after the covenant by which Abraham was brought into a living, personal relationship with the holy God. Whatever purpose the law had, it was not given as a means of righteousness. “For if a law had been given which could make alive, then righteousness would indeed be by the law” (Gal 3:21, <span>rsv<\/span>). The atoning work of Christ for the justification of people is to be seen in terms of covenant rather than law. This is the essential argument of Paul in this section of Galatians, namely, that justification, from the time of Abraham, has been through faith in the God who keeps covenant and has never come by the law. “Righteousness” is therefore a relational term and is affirmed by one who by faith has been brought into right relationship with God. The law brings judgment; it confronts one with his incapacity to cope with sin (Acts 13:39; Rom 8:3). Justification, then, has its forensic (judicial) dimensions in that it copes with, and represents salvation to, the problem of sin and guilt. The believer is set free from condemnation (Rom 8:1). Yet the fundamental understanding of justification is to be gained in moving away from the law and judgment to the covenant and grace. The appeal to Abraham in both Romans and Galatians is to show that the covenant has always been the only hope of humanity. God keeps his covenant, even though his covenant people violate it daily.<\/p>\n<p>In Paul’s formulation of the gospel, God is both just and the one who justifies. Sin demands judgment and must be dealt with. God’s pattern of bringing people into personal relationship now stands manifest apart from the law in the ministry and death of Christ, whom God put forth as the atoning agent (Rom 3:21-26). Sin is dealt with directly in the death of the sinless one who became sin for us so that we might in him become the righteousness of God (2 Cor 5:21). In his substitutionary death he bears the guilt of all humanity so that by responding in trust mankind might know God in true relationship.<\/p>\n\n<p>For Paul, then, justification in view of human sinfulness is rooted in the nature of God who alone is able to take initiative in the healing and redeeming of humanity. Justification is by grace alone. Rooted in the nature of God, it is also made available through the work of Christ as God’s gift. Thus, we have the often repeated confession that Christ died “for us” (Rom 5:8; 1 Thes 5:10), or “for our sins” (1 Cor 15:3). The means of appropriation is by faith and faith alone (Rom 3:22; 5:1). This faith is a simple trust in the sufficiency of the work of Christ, a trust by which one freely and wholeheartedly identifies with Christ, loves and embraces his Word, and gives himself to the value system expressed in the kingdom of God. The basic self-consciousness of the justified person is that his right relationship with the living God has nothing to do with merit or achievement. It is from beginning to end a gift of infinite love. His own powerlessness is resolved in the power of the gospel in which God’s saving work is revealed (1:17).<\/p>\n<p>In the Gospels justification appears in the parable of the Pharisee and the tax collector who went into the temple to pray. The former drew attention to his pious works and moral superiority. The latter, humbled by a deep sense of sin and unworthiness, could only cry for mercy. This man, according to Jesus, went down to his house justified (Lk 18:14). Though this is the only instance of the terminology of justification by faith, the entire ministry of Jesus was among people preoccupied with their own piety and the task of justifying themselves before God, people who set themselves over against sinners and undesirables, people who were so involved in their own works that they were offended by the language of grace and the full pardon of sinners (7:36-50). Jesus spoke to the same issue that later plagued Paul. Only the humble before God will be exalted (Mt 18:4; 23:12). Only the sinner hears the word of grace (Lk 5:32; 15:7, 10; 19:7). The unworthy find healing (Mt 8:8).<\/p>\n<p>Justification (or righteousness) by faith is always to be reaffirmed, for within each person there is the almost inevitable and natural desire to establish personal righteousness, to be able to stand before God on the basis of personal character and piety. But the revival and well-being of the church (note that both Luther and Wesley turned from works to faith upon their study of Romans) is rooted in the understanding that the just live by faith (Rom 1:17; Heb 10:38; 11:7).<\/p>\n<p><em>See also<\/em> Adoption; Faith; Law, Biblical Concept of; Sanctification.<\/p>","content_en":"<h3>JUSTIFICATION*, JUSTIFIED<\/h3>\n<p>The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself.<\/p>\n<p>Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology. To Luther it represented a rediscovery of the writings of Paul and a fundamental counterthrust to medieval Catholicism with its theology of works and indulgences. The doctrine of justification by faith alone affirms the thoroughgoing sinfulness of all persons, their total inability to deal effectively with their own sin, and the gracious provision through the death of Jesus Christ of a complete atonement for sin, to which persons respond in simple trust without any special claims or merit of their own.<\/p>\n<p>The noun “justification” and the verb “to justify” are not used often in Scripture. In the <span>kjv<\/span>, for example, the verb is found only in the OT, and there fewer than 25 times. In the NT both terms are used only 40 times. The more frequent and more important terms that translate the same Hebrew and Greek words are “righteousness” and “to declare (or make) righteous.” Any understanding of justification, therefore, directly involves a biblical understanding of righteousness.<\/p>\n<p>In common Greek, “justification” and “justify” are frequently forensic terms; that is, they relate to the law court and the act of acquitting or vindicating someone. It has to do with the innocence or virtue of a person. But more broadly it has to do with the norm of any relationship.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT righteousness has to do with relationship and the obligations of that relationship. At times one is referred to as righteous because he or she stands in right relationship to another. At other times one is righteous because he or she fulfills certain obligations in a relationship (Gn 38:26). But more important, these terms are used with reference to God, who is viewed as just. He governs with justice (18:25), and his judgments are true and righteous (Ps 19:9). Both the innocent and the guilty know well the justice of God; the former know they will be vindicated and the latter know his law prevails.<\/p>\n<p>Justification and righteousness have technical significance because of their close association with the saving activity of God on behalf of his covenant people. The righteousness of God is bound up not so much with justice as with his intervention on behalf of his people under the covenant. The righteousness of God or the act of justification is, therefore, to be viewed not primarily in terms of law but in terms of covenant. The most important expression of this is the example of Abraham, who was reckoned righteous, that is, brought into personal relationship by virtue of his response of faith to the covenant offered by God (Gn 15:6). Abraham could not justify himself, but on the basis of the covenant, God established him as righteous. All persons share the helplessness of Abraham. In the sight of God no one shall stand justified (Ps 143:2). The hope of humanity is that God will remember his covenant. Righteousness is hence a product of the mercy or grace of God, who deals with his people according to his lovingkindness (Is 63:7). Justification is thus derived from the nature of God; it is primarily a religious term, and only secondly ethical.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Almost all discussion of justification in the NT is found in the letters of Paul, primarily in those to the Romans and Galatians. In these two letters it is one of the fundamental terms by which Paul seeks to set forth the consequences of the work of Christ for sinful humanity. Justification by faith is set primarily against the background of Jewish legalism and its attempts to make the law the basis of salvation. Paul regards this as an alien message requiring the strongest condemnation (Gal 1:6-9). The word and work of Christ, embedded in the message that Paul proclaimed, was a reminder that righteousness or justification is the gift of God through the blood (<em>covenant<\/em> blood, Heb 13:20) of Jesus Christ. All this is entirely apart from the law (Rom 3:21). The law, in fact, is not capable of leading one to righteousness, nor was it given to bring about righteousness.<\/p>\n<p>Galatians 3:15-25 is especially instructive in understanding the function of the law, which came 430 years after the covenant by which Abraham was brought into a living, personal relationship with the holy God. Whatever purpose the law had, it was not given as a means of righteousness. “For if a law had been given which could make alive, then righteousness would indeed be by the law” (Gal 3:21, <span>rsv<\/span>). The atoning work of Christ for the justification of people is to be seen in terms of covenant rather than law. This is the essential argument of Paul in this section of Galatians, namely, that justification, from the time of Abraham, has been through faith in the God who keeps covenant and has never come by the law. “Righteousness” is therefore a relational term and is affirmed by one who by faith has been brought into right relationship with God. The law brings judgment; it confronts one with his incapacity to cope with sin (Acts 13:39; Rom 8:3). Justification, then, has its forensic (judicial) dimensions in that it copes with, and represents salvation to, the problem of sin and guilt. The believer is set free from condemnation (Rom 8:1). Yet the fundamental understanding of justification is to be gained in moving away from the law and judgment to the covenant and grace. The appeal to Abraham in both Romans and Galatians is to show that the covenant has always been the only hope of humanity. God keeps his covenant, even though his covenant people violate it daily.<\/p>\n<p>In Paul’s formulation of the gospel, God is both just and the one who justifies. Sin demands judgment and must be dealt with. God’s pattern of bringing people into personal relationship now stands manifest apart from the law in the ministry and death of Christ, whom God put forth as the atoning agent (Rom 3:21-26). Sin is dealt with directly in the death of the sinless one who became sin for us so that we might in him become the righteousness of God (2 Cor 5:21). In his substitutionary death he bears the guilt of all humanity so that by responding in trust mankind might know God in true relationship.<\/p>\n\n<p>For Paul, then, justification in view of human sinfulness is rooted in the nature of God who alone is able to take initiative in the healing and redeeming of humanity. Justification is by grace alone. Rooted in the nature of God, it is also made available through the work of Christ as God’s gift. Thus, we have the often repeated confession that Christ died “for us” (Rom 5:8; 1 Thes 5:10), or “for our sins” (1 Cor 15:3). The means of appropriation is by faith and faith alone (Rom 3:22; 5:1). This faith is a simple trust in the sufficiency of the work of Christ, a trust by which one freely and wholeheartedly identifies with Christ, loves and embraces his Word, and gives himself to the value system expressed in the kingdom of God. The basic self-consciousness of the justified person is that his right relationship with the living God has nothing to do with merit or achievement. It is from beginning to end a gift of infinite love. His own powerlessness is resolved in the power of the gospel in which God’s saving work is revealed (1:17).<\/p>\n<p>In the Gospels justification appears in the parable of the Pharisee and the tax collector who went into the temple to pray. The former drew attention to his pious works and moral superiority. The latter, humbled by a deep sense of sin and unworthiness, could only cry for mercy. This man, according to Jesus, went down to his house justified (Lk 18:14). Though this is the only instance of the terminology of justification by faith, the entire ministry of Jesus was among people preoccupied with their own piety and the task of justifying themselves before God, people who set themselves over against sinners and undesirables, people who were so involved in their own works that they were offended by the language of grace and the full pardon of sinners (7:36-50). Jesus spoke to the same issue that later plagued Paul. Only the humble before God will be exalted (Mt 18:4; 23:12). Only the sinner hears the word of grace (Lk 5:32; 15:7, 10; 19:7). The unworthy find healing (Mt 8:8).<\/p>\n<p>Justification (or righteousness) by faith is always to be reaffirmed, for within each person there is the almost inevitable and natural desire to establish personal righteousness, to be able to stand before God on the basis of personal character and piety. But the revival and well-being of the church (note that both Luther and Wesley turned from works to faith upon their study of Romans) is rooted in the understanding that the just live by faith (Rom 1:17; Heb 10:38; 11:7).<\/p>\n<p><em>See also<\/em> Adoption; Faith; Law, Biblical Concept of; Sanctification.<\/p>","summary_ro":"JUSTIFICATION*, JUSTIFIED The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself. Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology....","summary_en":"JUSTIFICATION*, JUSTIFIED The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself. Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology....","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22610,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Judgment*, Last","title_en":"Judgment*, Last","content_ro":"<h3>LAST JUDGMENT*<\/h3>\n<p>Time at the end of history when God will judge the deeds of all humankind. In their preaching concerning the Day of the Lord, various OT prophets anticipated the time when God would wage war against all wicked nations and establish his rule in the eternal city of Zion (Is 4:2; 11:10; Jer 50:3-32; Jl 2:1-3; 3:9-16; Am 5:18-20; 9:11; Zep 1:7-18). The NT writers continue this theme, restating it in the light of the words and work of Jesus. He has been appointed by God to be judge of the living and the dead (Acts 10:42; 17:31). Both believers and unbelievers must appear before the judgment seat of Christ, so that each one may receive good or evil, according to what they have done with their lives (2 Cor 5:10; cf. Rom 14:10).<\/p>\n<p>The focus of God’s judgment is human behavior. Those faithful to the covenant will prosper, but those who are disloyal will perish. The prophet Habakkuk identifies the righteous person as the one who is faithful (Hb 2:4). NT writers state that one will be judged according to whether or not his deeds are pleasing to God (2 Cor 5:10; Rv 20:12). However, the NT also states that no one has met the perfect standards of God. All have sinned and therefore deserve to be punished (Rom 3:9, 23). The issue to be determined at the time of judgment is not one’s guilt but rather whether or not one has been acquitted. The NT speaks of this acquittal as justification and reconciliation (3:21-28; 5:1-21). The means of acquittal is the death and resurrection of Christ, for Jesus’ act of righteousness leads to acquittal and life for all people (5:18). The one who trusts in Christ is not condemned (Jn 3:16-18) and can enter the Day of Judgment with confidence (1 Jn 4:17). His name is written in the Lamb’s Book of Life (Rv 21:27). The unbeliever must face the Day of Judgment with no assistance. He will be judged by what is written in the books; that is, by what he has done (20:11-12).<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Wrath of God.<\/p>","content_en":"<h3>LAST JUDGMENT*<\/h3>\n<p>Time at the end of history when God will judge the deeds of all humankind. In their preaching concerning the Day of the Lord, various OT prophets anticipated the time when God would wage war against all wicked nations and establish his rule in the eternal city of Zion (Is 4:2; 11:10; Jer 50:3-32; Jl 2:1-3; 3:9-16; Am 5:18-20; 9:11; Zep 1:7-18). The NT writers continue this theme, restating it in the light of the words and work of Jesus. He has been appointed by God to be judge of the living and the dead (Acts 10:42; 17:31). Both believers and unbelievers must appear before the judgment seat of Christ, so that each one may receive good or evil, according to what they have done with their lives (2 Cor 5:10; cf. Rom 14:10).<\/p>\n<p>The focus of God’s judgment is human behavior. Those faithful to the covenant will prosper, but those who are disloyal will perish. The prophet Habakkuk identifies the righteous person as the one who is faithful (Hb 2:4). NT writers state that one will be judged according to whether or not his deeds are pleasing to God (2 Cor 5:10; Rv 20:12). However, the NT also states that no one has met the perfect standards of God. All have sinned and therefore deserve to be punished (Rom 3:9, 23). The issue to be determined at the time of judgment is not one’s guilt but rather whether or not one has been acquitted. The NT speaks of this acquittal as justification and reconciliation (3:21-28; 5:1-21). The means of acquittal is the death and resurrection of Christ, for Jesus’ act of righteousness leads to acquittal and life for all people (5:18). The one who trusts in Christ is not condemned (Jn 3:16-18) and can enter the Day of Judgment with confidence (1 Jn 4:17). His name is written in the Lamb’s Book of Life (Rv 21:27). The unbeliever must face the Day of Judgment with no assistance. He will be judged by what is written in the books; that is, by what he has done (20:11-12).<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Wrath of God.<\/p>","summary_ro":"LAST JUDGMENT* Time at the end of history when God will judge the deeds of all humankind. In their preaching concerning the Day of the Lord, various OT prophets anticipated the time when God would wage war against all wicked nations and establish his rule in the eternal city of Zion (Is 4:2; 11:10; Jer 50:3-32; Jl 2:1-3; 3:9-16; Am 5:18-20; 9:11; Zep 1:7-18). The NT writers continue this theme, restating it in the light of the words and work of Jesus. He has been appointed by God to be judge ...","summary_en":"LAST JUDGMENT* Time at the end of history when God will judge the deeds of all humankind. In their preaching concerning the Day of the Lord, various OT prophets anticipated the time when God would wage war against all wicked nations and establish his rule in the eternal city of Zion (Is 4:2; 11:10; Jer 50:3-32; Jl 2:1-3; 3:9-16; Am 5:18-20; 9:11; Zep 1:7-18). The NT writers continue this theme, restating it in the light of the words and work of Jesus. He has been appointed by God to be judge ...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33148,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Righteousness","title_en":"Righteousness","content_ro":"<h3>RIGHTEOUSNESS<\/h3>\n<p>The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and customers, ruler and citizens, and God and people. Depending on the fulfillment of one’s expectations, an individual could be called righteous and his or her acts and speech could be designated as righteous. The opposite of righteous is “evil,” “wicked,” or “wrong” (cf. Ps 1:6; Zep 3:5).<\/p>\n<p>In Israel the concept of righteousness transformed all of life, both religious and secular. Israel had been called into existence as a separate nation through which Yahweh was to witness to the nations concerning his universal rule, his nature, and his expectations of life on earth. This meant that Israel required a revelation from God so that they might learn his will and be instructed in maintaining a relationship with him. The quality of a person’s relationship with God is directly linked to his relationship with his fellow human.<\/p>\n<p>God is righteous (2 Chr 12:6; Pss 7:9; 103:17; Zep 3:5; Zec 8:8). His righteousness is dynamic, since it describes his acts on behalf of his people and also the nature of his relationship with them. All of God’s acts are righteous (cf. Dt 32:4; Jgs 5:11; Ps 103:6), and God’s people rejoiced in the righteous acts of God (Ps 89:16). Because God is righteous, he expects righteousness of others, who are to reflect the nature of their Creator. The expected response to God’s rule is in the form of righteousness, that is, conformity to his rule and will. In this basic sense, Noah is called “righteous” because he walked with God and showed integrity in comparison to his contemporaries (Gn 6:9). After humanity’s fall and acts of rebellion, culminating in the Flood and the dispersion at Babel, God renewed his relationship with humanity in Abraham and his descendants. Abraham was righteous because he ordered his life by the revealed will of God (15:6; cf. 17:1; 18:19; 26:5).<\/p>\n<p>The Lord revealed to Israel even more clearly how they were to relate to him and to each other. The law in Israel was for the purpose of helping the people of God to live in conformity to the will of God and thereby be righteous. The person who was devoted to the service of God in worship and life was called righteous (cf. Mal 3:18). Thus, righteousness is a state of integrity in relation to God and one’s neighbor, expressing itself in one’s acts and speech.<\/p>\n<p>The hope for an era characterized by righteousness was rooted in the prophetic revelation of the messianic rule and the establishment of God’s kingdom on earth (Is 11:1-9), whose rule will extend to the nations (vv 10-16) and last forever (9:7). Isaiah developed the revelation of the glorious, victorious entrance of the kingdom of God in a most exquisite way, when his enemies will be subdued and his people will be gathered together and will live in a state of peace in his presence. The acts of restoration, extending from Israel’s return from exile until the final coming of the external kingdom are, in his prophetic purview, the demonstration of God’s righteous acts. He forgives, restores, remains faithful, loves, elects, and sends his Spirit to renew his people and to bestow on them all the benefits of the renewed covenant relationship. Both Jews and Gentiles will be the recipients of his righteous acts (Is 45:8, 23; 46:13, 48:18; 51:5, 8, 16; 56:1; 59:17; 60:17; 61:10-11).<\/p>\n<p>Out of concern for the salvation of his people and the establishment of his everlasting kingdom, God revealed his righteousness in the sending of his beloved Son. The coming of Christ marks an era of renewal of his relationship with people, the renewal of the covenant and renewal of his kingdom on earth. The older covenant was mediated by Moses; the covenant was renewed by the Son of God, who came “to fulfill all righteousness” (Mt 3:15). The message of Jesus is consistent with the OT in the close identification of God’s kingdom with his righteousness (6:33; 13:43). Jesus also taught that God expects all people to live in harmony with his will (7:21). Jesus is God’s final revelation of what God requires of individuals so as to enter the kingdom and to live righteously.<\/p>\n<p> But individuals cannot attain this righteousness by their own merits; it is a gift from God (Rom 3:21–5:21). There is no righteousness apart from Jesus Christ. In the proclamation of the gospel of Jesus we discover that “it is through faith that a righteous person has life” (Rom 1:17; cf. Hb 2:4). Therefore, the Father requires acceptance of his Son as his appointed means of justification (Rom 3:25-26; 5:9). God declares people to be righteous when they put their trust in his Son (Rom 8:33-34; 2 Cor 3:18; 11:15). God pardons sins, is reconciled with sinners, and grants his peace to them (Rom 5:1, 9-11; Eph 2:14-17). Those who have been declared righteous enjoy a new relationship. They are “sons of God” by adoption. The Father relates to his children righteously and expects them to relate righteously to him.<\/p>\n<p>The fullness of righteousness will be manifest at the coming of the Lord Jesus, when all those who have been justified will also be glorified (Rom 8:30). The goal of salvation history moves toward the final glorious manifestation of God’s kingdom, when all creation will be renewed in “righteousness”—that is, all creation will be right with God (2 Pt 3:13).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Justification, Justified; Law, Biblical Concept of.<\/p>","content_en":"<h3>RIGHTEOUSNESS<\/h3>\n<p>The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and customers, ruler and citizens, and God and people. Depending on the fulfillment of one’s expectations, an individual could be called righteous and his or her acts and speech could be designated as righteous. The opposite of righteous is “evil,” “wicked,” or “wrong” (cf. Ps 1:6; Zep 3:5).<\/p>\n<p>In Israel the concept of righteousness transformed all of life, both religious and secular. Israel had been called into existence as a separate nation through which Yahweh was to witness to the nations concerning his universal rule, his nature, and his expectations of life on earth. This meant that Israel required a revelation from God so that they might learn his will and be instructed in maintaining a relationship with him. The quality of a person’s relationship with God is directly linked to his relationship with his fellow human.<\/p>\n<p>God is righteous (2 Chr 12:6; Pss 7:9; 103:17; Zep 3:5; Zec 8:8). His righteousness is dynamic, since it describes his acts on behalf of his people and also the nature of his relationship with them. All of God’s acts are righteous (cf. Dt 32:4; Jgs 5:11; Ps 103:6), and God’s people rejoiced in the righteous acts of God (Ps 89:16). Because God is righteous, he expects righteousness of others, who are to reflect the nature of their Creator. The expected response to God’s rule is in the form of righteousness, that is, conformity to his rule and will. In this basic sense, Noah is called “righteous” because he walked with God and showed integrity in comparison to his contemporaries (Gn 6:9). After humanity’s fall and acts of rebellion, culminating in the Flood and the dispersion at Babel, God renewed his relationship with humanity in Abraham and his descendants. Abraham was righteous because he ordered his life by the revealed will of God (15:6; cf. 17:1; 18:19; 26:5).<\/p>\n<p>The Lord revealed to Israel even more clearly how they were to relate to him and to each other. The law in Israel was for the purpose of helping the people of God to live in conformity to the will of God and thereby be righteous. The person who was devoted to the service of God in worship and life was called righteous (cf. Mal 3:18). Thus, righteousness is a state of integrity in relation to God and one’s neighbor, expressing itself in one’s acts and speech.<\/p>\n<p>The hope for an era characterized by righteousness was rooted in the prophetic revelation of the messianic rule and the establishment of God’s kingdom on earth (Is 11:1-9), whose rule will extend to the nations (vv 10-16) and last forever (9:7). Isaiah developed the revelation of the glorious, victorious entrance of the kingdom of God in a most exquisite way, when his enemies will be subdued and his people will be gathered together and will live in a state of peace in his presence. The acts of restoration, extending from Israel’s return from exile until the final coming of the external kingdom are, in his prophetic purview, the demonstration of God’s righteous acts. He forgives, restores, remains faithful, loves, elects, and sends his Spirit to renew his people and to bestow on them all the benefits of the renewed covenant relationship. Both Jews and Gentiles will be the recipients of his righteous acts (Is 45:8, 23; 46:13, 48:18; 51:5, 8, 16; 56:1; 59:17; 60:17; 61:10-11).<\/p>\n<p>Out of concern for the salvation of his people and the establishment of his everlasting kingdom, God revealed his righteousness in the sending of his beloved Son. The coming of Christ marks an era of renewal of his relationship with people, the renewal of the covenant and renewal of his kingdom on earth. The older covenant was mediated by Moses; the covenant was renewed by the Son of God, who came “to fulfill all righteousness” (Mt 3:15). The message of Jesus is consistent with the OT in the close identification of God’s kingdom with his righteousness (6:33; 13:43). Jesus also taught that God expects all people to live in harmony with his will (7:21). Jesus is God’s final revelation of what God requires of individuals so as to enter the kingdom and to live righteously.<\/p>\n<p> But individuals cannot attain this righteousness by their own merits; it is a gift from God (Rom 3:21–5:21). There is no righteousness apart from Jesus Christ. In the proclamation of the gospel of Jesus we discover that “it is through faith that a righteous person has life” (Rom 1:17; cf. Hb 2:4). Therefore, the Father requires acceptance of his Son as his appointed means of justification (Rom 3:25-26; 5:9). God declares people to be righteous when they put their trust in his Son (Rom 8:33-34; 2 Cor 3:18; 11:15). God pardons sins, is reconciled with sinners, and grants his peace to them (Rom 5:1, 9-11; Eph 2:14-17). Those who have been declared righteous enjoy a new relationship. They are “sons of God” by adoption. The Father relates to his children righteously and expects them to relate righteously to him.<\/p>\n<p>The fullness of righteousness will be manifest at the coming of the Lord Jesus, when all those who have been justified will also be glorified (Rom 8:30). The goal of salvation history moves toward the final glorious manifestation of God’s kingdom, when all creation will be renewed in “righteousness”—that is, all creation will be right with God (2 Pt 3:13).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Justification, Justified; Law, Biblical Concept of.<\/p>","summary_ro":"RIGHTEOUSNESS The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and cust...","summary_en":"RIGHTEOUSNESS The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and cust...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33226,"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":35514,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sin","title_en":"Sin","content_ro":"<h3>SIN<\/h3>\n<p>Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT.<\/p>\n<p class=\"h2\" id=\"Terminology\">Terminology<\/p>\n<p>Israel’s God sets the ideal, the standard for human behavior. The most frequent biblical words for sin speak of violating that standard in some fashion. The Hebrew word <span class=\"hebrew\" lang=\"he\">hata’<\/span> and Greek <span class=\"greek\" lang=\"el\">hamartia<\/span> meant originally “to miss the mark, fail in duty” (Rom 3:23). As Lawgiver, God sets limits to man’s freedom; another frequent term (Hebrew, <span class=\"hebrew\" lang=\"he\">‘abar<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">parabasis<\/span>) describes sin as “transgression,” “overstepping set limits.” Similar terms are <span class=\"hebrew\" lang=\"he\">pesha‘<\/span> (Hebrew), meaning “rebellion,” “transgression”; <span class=\"hebrew\" lang=\"he\">’asham<\/span> (Hebrew) denotes “trespassing God’s kingly prerogative,” “incurring guilt”; <span class=\"greek\" lang=\"el\">paraptoma<\/span> (Greek) denotes “a false step out of the appointed way,” “trespass on forbidden ground.” “Iniquity” often translates <span class=\"hebrew\" lang=\"he\">‘aon<\/span> (Hebrew, meaning “perverseness,” “wrongness”), for which the nearest NT equivalent is <span class=\"greek\" lang=\"el\">anomia<\/span> (Greek, “lawlessness”) or <span class=\"greek\" lang=\"el\">paranomia<\/span> (Greek, “lawbreaking”).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Genesis traces sin to deliberate misuse of God-given freedom in disobedience of a single limiting prohibition. Ezekiel insists eloquently upon individual responsibility against traditional theories of corporate guilt (Ez 18). Following Jeremiah, he urges the need for a cleansed, renewed inner life if outward behavior is to be reformed; the divine law must become a motivating force within a person if sin is to be overcome (Jer 31:29-34; Ez 36:24-29).<\/p>\n<p>Psalm 51 offers a keen analysis of the inner meaning of sin. By affirming “in sin did my mother conceive me,” the psalmist confessed that his life had been sinful from the first. His whole personality needed “purging”; he was defiled. Ritual sacrifices offer no solution. Only a broken, contrite heart can prepare a sinner for God’s cleansing. The only hope, the sole ground of appeal, lies in God’s steadfast love and abundant mercy. In spite of its rigorous view of sin, the OT also contains gracious assurance of forgiveness (Ps 103:8-14 Is 1:18; 55:6-7).<\/p>\n<p class=\"h2\" id=\"InJesusTeachings\">In Jesus’ Teachings<\/p>\n<p>Jesus’ teachings on the subject of sin took up the gracious offer of divine forgiveness and renewal, not only proclaiming with authority, “Your sins are forgiven,” but showing many acts of compassion and social recognition that he came to be the friend of sinners, calling them to repentance, restoring their hope and dignity (Mt 9:1-13; 11:19; Lk 15; 19:1-10).<\/p>\n<p>Jesus said little about the origin of sin, except to trace it to the human heart and will (Mt 6:22-23; 7:17-19; 18:7; Mk 7:20-23), but he significantly redefined sin’s scope. Where the law could assess only people’s actions, Jesus showed that anger, contempt, lust, hardness of heart, and deceitfulness are also sinful. He also spoke of sins of neglect, good left undone, the barren tree, the unused talent, the priest ignoring the injured, and the love never shown (Mt 25:41-46). He especially condemns sins against love—unbrotherliness, implacable hostility, selfishness, insensitivity (Lk 12:16-21; 16:19-31). And he condemned self-righteousness and spiritual blindness (Mt 23:16-26; Mk 3:22-30). Jesus spoke of sin as sickness (Mk 2:17) and sometimes as folly (Lk 12:20). Nevertheless, Jesus declared that fallen humans can be cured with God’s help (7:36-50).<\/p>\n<p class=\"h2\" id=\"InJohnsWritings\">In John’s Writings<\/p>\n<p>John’s Gospel assumes sinful humanity’s need, the sacrifice of Christ the Lamb to bear away the sin of the world, and the offer of light and life in Christ. The new note is an emphasis on sin that refuses to accept the salvation provided in Christ, by the love of God for the world—the refusal to believe. It is for loving darkness, rejecting light, and refusing to accept Christ the Savior that humans are judged already (Jn 3:16-21).<\/p>\n<p>Against Gnosticism’s claim that for advanced Christians sin does not matter, 1 John affirms 15 reasons why sin cannot be tolerated in the Christian life and emphasizes again that sin is both ignorance of the truth and lack of love (1 Jn 3:3-10). Yet God forgives those who confess their sins, while Christ atones for their sins and intercedes for them (1:7–2:2).<\/p>\n<p class=\"h2\" id=\"InPaulsWritings\">In Paul’s Writings<\/p>\n<p>Paul argued strongly, from observation and from Scripture, that all have sinned (Rom 1–3). To him, sin is a force, a power, a “law” ruling within people (Rom 5:21; 7:23; 8:2; 1 Cor 15:56), producing all kinds of evil behavior—the hardening of the conscience (Rom 7:21-24), alienation from God, and subjection to death (Rom 5:10; 6:23; Eph 2:1-5, 12; Col 1:21). Humans are helpless to reform themselves (Rom 7:24). Paul’s explanation of this desperate, universal condition is variously interpreted. Some readers think that Romans 5:12-21 says that Adam’s sin is the source of all sin; others, that it is the “similitude” (<span>kjv<\/span>) of all sin. In any event, Paul essentially said that “every man is his own Adam,” which means that each person is fully responsible for his or her sinful condition, even if the sinful nature was inherited from Adam.<\/p>\n<p>The solution to sin, for Paul, lies in the believer’s death with Christ—death to sin, self, the world. Concurrently, the new life of the invasive, effusive Spirit transforms one’s life from within, making each person a new creation by sanctifying the personality into the likeness of Christ (Rom 3:21-26; 5:6-9; 6; 8:1-4, 28-29; 2 Cor 5:14-21).<\/p>\n<p><em>See also<\/em> Flesh; Justification, Justified; Sanctification; Sin unto Death; Unpardonable Sin, The.<\/p>","content_en":"<h3>SIN<\/h3>\n<p>Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT.<\/p>\n<p class=\"h2\" id=\"Terminology\">Terminology<\/p>\n<p>Israel’s God sets the ideal, the standard for human behavior. The most frequent biblical words for sin speak of violating that standard in some fashion. The Hebrew word <span class=\"hebrew\" lang=\"he\">hata’<\/span> and Greek <span class=\"greek\" lang=\"el\">hamartia<\/span> meant originally “to miss the mark, fail in duty” (Rom 3:23). As Lawgiver, God sets limits to man’s freedom; another frequent term (Hebrew, <span class=\"hebrew\" lang=\"he\">‘abar<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">parabasis<\/span>) describes sin as “transgression,” “overstepping set limits.” Similar terms are <span class=\"hebrew\" lang=\"he\">pesha‘<\/span> (Hebrew), meaning “rebellion,” “transgression”; <span class=\"hebrew\" lang=\"he\">’asham<\/span> (Hebrew) denotes “trespassing God’s kingly prerogative,” “incurring guilt”; <span class=\"greek\" lang=\"el\">paraptoma<\/span> (Greek) denotes “a false step out of the appointed way,” “trespass on forbidden ground.” “Iniquity” often translates <span class=\"hebrew\" lang=\"he\">‘aon<\/span> (Hebrew, meaning “perverseness,” “wrongness”), for which the nearest NT equivalent is <span class=\"greek\" lang=\"el\">anomia<\/span> (Greek, “lawlessness”) or <span class=\"greek\" lang=\"el\">paranomia<\/span> (Greek, “lawbreaking”).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Genesis traces sin to deliberate misuse of God-given freedom in disobedience of a single limiting prohibition. Ezekiel insists eloquently upon individual responsibility against traditional theories of corporate guilt (Ez 18). Following Jeremiah, he urges the need for a cleansed, renewed inner life if outward behavior is to be reformed; the divine law must become a motivating force within a person if sin is to be overcome (Jer 31:29-34; Ez 36:24-29).<\/p>\n<p>Psalm 51 offers a keen analysis of the inner meaning of sin. By affirming “in sin did my mother conceive me,” the psalmist confessed that his life had been sinful from the first. His whole personality needed “purging”; he was defiled. Ritual sacrifices offer no solution. Only a broken, contrite heart can prepare a sinner for God’s cleansing. The only hope, the sole ground of appeal, lies in God’s steadfast love and abundant mercy. In spite of its rigorous view of sin, the OT also contains gracious assurance of forgiveness (Ps 103:8-14 Is 1:18; 55:6-7).<\/p>\n<p class=\"h2\" id=\"InJesusTeachings\">In Jesus’ Teachings<\/p>\n<p>Jesus’ teachings on the subject of sin took up the gracious offer of divine forgiveness and renewal, not only proclaiming with authority, “Your sins are forgiven,” but showing many acts of compassion and social recognition that he came to be the friend of sinners, calling them to repentance, restoring their hope and dignity (Mt 9:1-13; 11:19; Lk 15; 19:1-10).<\/p>\n<p>Jesus said little about the origin of sin, except to trace it to the human heart and will (Mt 6:22-23; 7:17-19; 18:7; Mk 7:20-23), but he significantly redefined sin’s scope. Where the law could assess only people’s actions, Jesus showed that anger, contempt, lust, hardness of heart, and deceitfulness are also sinful. He also spoke of sins of neglect, good left undone, the barren tree, the unused talent, the priest ignoring the injured, and the love never shown (Mt 25:41-46). He especially condemns sins against love—unbrotherliness, implacable hostility, selfishness, insensitivity (Lk 12:16-21; 16:19-31). And he condemned self-righteousness and spiritual blindness (Mt 23:16-26; Mk 3:22-30). Jesus spoke of sin as sickness (Mk 2:17) and sometimes as folly (Lk 12:20). Nevertheless, Jesus declared that fallen humans can be cured with God’s help (7:36-50).<\/p>\n<p class=\"h2\" id=\"InJohnsWritings\">In John’s Writings<\/p>\n<p>John’s Gospel assumes sinful humanity’s need, the sacrifice of Christ the Lamb to bear away the sin of the world, and the offer of light and life in Christ. The new note is an emphasis on sin that refuses to accept the salvation provided in Christ, by the love of God for the world—the refusal to believe. It is for loving darkness, rejecting light, and refusing to accept Christ the Savior that humans are judged already (Jn 3:16-21).<\/p>\n<p>Against Gnosticism’s claim that for advanced Christians sin does not matter, 1 John affirms 15 reasons why sin cannot be tolerated in the Christian life and emphasizes again that sin is both ignorance of the truth and lack of love (1 Jn 3:3-10). Yet God forgives those who confess their sins, while Christ atones for their sins and intercedes for them (1:7–2:2).<\/p>\n<p class=\"h2\" id=\"InPaulsWritings\">In Paul’s Writings<\/p>\n<p>Paul argued strongly, from observation and from Scripture, that all have sinned (Rom 1–3). To him, sin is a force, a power, a “law” ruling within people (Rom 5:21; 7:23; 8:2; 1 Cor 15:56), producing all kinds of evil behavior—the hardening of the conscience (Rom 7:21-24), alienation from God, and subjection to death (Rom 5:10; 6:23; Eph 2:1-5, 12; Col 1:21). Humans are helpless to reform themselves (Rom 7:24). Paul’s explanation of this desperate, universal condition is variously interpreted. Some readers think that Romans 5:12-21 says that Adam’s sin is the source of all sin; others, that it is the “similitude” (<span>kjv<\/span>) of all sin. In any event, Paul essentially said that “every man is his own Adam,” which means that each person is fully responsible for his or her sinful condition, even if the sinful nature was inherited from Adam.<\/p>\n<p>The solution to sin, for Paul, lies in the believer’s death with Christ—death to sin, self, the world. Concurrently, the new life of the invasive, effusive Spirit transforms one’s life from within, making each person a new creation by sanctifying the personality into the likeness of Christ (Rom 3:21-26; 5:6-9; 6; 8:1-4, 28-29; 2 Cor 5:14-21).<\/p>\n<p><em>See also<\/em> Flesh; Justification, Justified; Sanctification; Sin unto Death; Unpardonable Sin, The.<\/p>","summary_ro":"SIN Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT. Terminology Israel’s God...","summary_en":"SIN Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT. Terminology Israel’s God...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57241,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:21","title_en":"Study Note: Romani 3:21","content_ro":"<p><strong>3:21–4:25<\/strong> Paul returns to the central theme of the <em>righteousness<\/em> of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4.<\/p>","content_en":"<p><strong>3:21–4:25<\/strong> Paul returns to the central theme of the <em>righteousness<\/em> of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4.<\/p>","summary_ro":"3:21–4:25 Paul returns to the central theme of the righteousness of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4.","summary_en":"3:21–4:25 Paul returns to the central theme of the righteousness of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57242,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:21","title_en":"Study Note: Romani 3:21","content_ro":"<p><strong>3:21-22<\/strong> After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the <em>way to be made right with<\/em> God (literally <em>the righteousness of God<\/em>). As in that verse, “the righteousness of God” is the way that God puts people in right relationship with himself. • <em>without keeping the requirements of the law<\/em> (literally <em>apart from the law<\/em>): The old covenant looked forward to the climactic revelation of God’s righteousness in his Son. Because of what God has accomplished for us in Christ by completely fulfilling the requirements of the law, we are now able to come to him by faith, apart from the covenant structure set up by the law of Moses (cp. Heb 8:13).<\/p>","content_en":"<p><strong>3:21-22<\/strong> After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the <em>way to be made right with<\/em> God (literally <em>the righteousness of God<\/em>). As in that verse, “the righteousness of God” is the way that God puts people in right relationship with himself. • <em>without keeping the requirements of the law<\/em> (literally <em>apart from the law<\/em>): The old covenant looked forward to the climactic revelation of God’s righteousness in his Son. Because of what God has accomplished for us in Christ by completely fulfilling the requirements of the law, we are now able to come to him by faith, apart from the covenant structure set up by the law of Moses (cp. Heb 8:13).<\/p>","summary_ro":"3:21-22 After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the way to be made right with God (literally the righteousness of God). As in that verse, “the righteousness of God” is the way that God puts people in right relationship with himself. • without keeping the requirements of the law (literally apart from the law): The old covenant looked forward to the climactic revelation of God’s righteousness in his Son. Because of what God has acco...","summary_en":"3:21-22 After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the way to be made right with God (literally the righteousness of God). As in that verse, “the righteousness of God” is the way that God puts people in right relationship with himself. • without keeping the requirements of the law (literally apart from the law): The old covenant looked forward to the climactic revelation of God’s righteousness in his Son. Because of what God has acco...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84867,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:21","title_en":"Study Note: Romani 3:21","content_ro":"<p><strong>3:21–4:25<\/strong> Paul returns to the central theme of the <em>righteousness<\/em> of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4.<\/p>","content_en":"<p><strong>3:21–4:25<\/strong> Paul returns to the central theme of the <em>righteousness<\/em> of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4.<\/p>","summary_ro":"3:21–4:25 Paul returns to the central theme of the righteousness of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4.","summary_en":"3:21–4:25 Paul returns to the central theme of the righteousness of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84868,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:21","title_en":"Study Note: Romani 3:21","content_ro":"<p><strong>3:21-22<\/strong> After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the <em>way to be made right with<\/em> God (literally <em>the righteousness of God<\/em>). As in that verse, “the righteousness of God” is the way that God puts people in right relationship with himself. • <em>without keeping the requirements of the law<\/em> (literally <em>apart from the law<\/em>): The old covenant looked forward to the climactic revelation of God’s righteousness in his Son. Because of what God has accomplished for us in Christ by completely fulfilling the requirements of the law, we are now able to come to him by faith, apart from the covenant structure set up by the law of Moses (cp. Heb 8:13).<\/p>","content_en":"<p><strong>3:21-22<\/strong> After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the <em>way to be made right with<\/em> God (literally <em>the righteousness of God<\/em>). As in that verse, “the righteousness of God” is the way that God puts people in right relationship with himself. • <em>without keeping the requirements of the law<\/em> (literally <em>apart from the law<\/em>): The old covenant looked forward to the climactic revelation of God’s righteousness in his Son. Because of what God has accomplished for us in Christ by completely fulfilling the requirements of the law, we are now able to come to him by faith, apart from the covenant structure set up by the law of Moses (cp. Heb 8:13).<\/p>","summary_ro":"3:21-22 After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the way to be made right with God (literally the righteousness of God). As in that verse, “the righteousness of God” is the way that God puts people in right relationship with himself. • without keeping the requirements of the law (literally apart from the law): The old covenant looked forward to the climactic revelation of God’s righteousness in his Son. Because of what God has acco...","summary_en":"3:21-22 After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the way to be made right with God (literally the righteousness of God). As in that verse, “the righteousness of God” is the way that God puts people in right relationship with himself. • without keeping the requirements of the law (literally apart from the law): The old covenant looked forward to the climactic revelation of God’s righteousness in his Son. Because of what God has acco...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112493,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:21","title_en":"Study Note: Romani 3:21","content_ro":"<p><strong>3:21–4:25<\/strong> Paul returns to the central theme of the <em>righteousness<\/em> of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4.<\/p>","content_en":"<p><strong>3:21–4:25<\/strong> Paul returns to the central theme of the <em>righteousness<\/em> of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4.<\/p>","summary_ro":"3:21–4:25 Paul returns to the central theme of the righteousness of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4.","summary_en":"3:21–4:25 Paul returns to the central theme of the righteousness of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112494,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:21","title_en":"Study Note: Romani 3:21","content_ro":"<p><strong>3:21-22<\/strong> After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the <em>way to be made right with<\/em> God (literally <em>the righteousness of God<\/em>). As in that verse, “the righteousness of God” is the way that God puts people in right relationship with himself. • <em>without keeping the requirements of the law<\/em> (literally <em>apart from the law<\/em>): The old covenant looked forward to the climactic revelation of God’s righteousness in his Son. Because of what God has accomplished for us in Christ by completely fulfilling the requirements of the law, we are now able to come to him by faith, apart from the covenant structure set up by the law of Moses (cp. Heb 8:13).<\/p>","content_en":"<p><strong>3:21-22<\/strong> After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the <em>way to be made right with<\/em> God (literally <em>the righteousness of God<\/em>). As in that verse, “the righteousness of God” is the way that God puts people in right relationship with himself. • <em>without keeping the requirements of the law<\/em> (literally <em>apart from the law<\/em>): The old covenant looked forward to the climactic revelation of God’s righteousness in his Son. Because of what God has accomplished for us in Christ by completely fulfilling the requirements of the law, we are now able to come to him by faith, apart from the covenant structure set up by the law of Moses (cp. Heb 8:13).<\/p>","summary_ro":"3:21-22 After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the way to be made right with God (literally the righteousness of God). As in that verse, “the righteousness of God” is the way that God puts people in right relationship with himself. • without keeping the requirements of the law (literally apart from the law): The old covenant looked forward to the climactic revelation of God’s righteousness in his Son. Because of what God has acco...","summary_en":"3:21-22 After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the way to be made right with God (literally the righteousness of God). As in that verse, “the righteousness of God” is the way that God puts people in right relationship with himself. • without keeping the requirements of the law (literally apart from the law): The old covenant looked forward to the climactic revelation of God’s righteousness in his Son. Because of what God has acco...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140119,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:21","title_en":"Study Note: Romani 3:21","content_ro":"<p><strong>3:21–4:25<\/strong> Paul returns to the central theme of the <em>righteousness<\/em> of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4.<\/p>","content_en":"<p><strong>3:21–4:25<\/strong> Paul returns to the central theme of the <em>righteousness<\/em> of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4.<\/p>","summary_ro":"3:21–4:25 Paul returns to the central theme of the righteousness of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4.","summary_en":"3:21–4:25 Paul returns to the central theme of the righteousness of God that is revealed in Christ and is available to anyone who believes. The fundamental statement of this theology is in 3:21-26; Paul elaborates on it in 3:27-31 and illustrates it with the experience of Abraham in ch 4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140120,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:21","title_en":"Study Note: Romani 3:21","content_ro":"<p><strong>3:21-22<\/strong> After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the <em>way to be made right with<\/em> God (literally <em>the righteousness of God<\/em>). As in that verse, “the righteousness of God” is the way that God puts people in right relationship with himself. • <em>without keeping the requirements of the law<\/em> (literally <em>apart from the law<\/em>): The old covenant looked forward to the climactic revelation of God’s righteousness in his Son. Because of what God has accomplished for us in Christ by completely fulfilling the requirements of the law, we are now able to come to him by faith, apart from the covenant structure set up by the law of Moses (cp. Heb 8:13).<\/p>","content_en":"<p><strong>3:21-22<\/strong> After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the <em>way to be made right with<\/em> God (literally <em>the righteousness of God<\/em>). As in that verse, “the righteousness of God” is the way that God puts people in right relationship with himself. • <em>without keeping the requirements of the law<\/em> (literally <em>apart from the law<\/em>): The old covenant looked forward to the climactic revelation of God’s righteousness in his Son. Because of what God has accomplished for us in Christ by completely fulfilling the requirements of the law, we are now able to come to him by faith, apart from the covenant structure set up by the law of Moses (cp. Heb 8:13).<\/p>","summary_ro":"3:21-22 After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the way to be made right with God (literally the righteousness of God). As in that verse, “the righteousness of God” is the way that God puts people in right relationship with himself. • without keeping the requirements of the law (literally apart from the law): The old covenant looked forward to the climactic revelation of God’s righteousness in his Son. Because of what God has acco...","summary_en":"3:21-22 After a lengthy reminder of the power of sin (1:18–3:20), Paul returns to the theme presented in 1:17, the way to be made right with God (literally the righteousness of God). As in that verse, “the righteousness of God” is the way that God puts people in right relationship with himself. • without keeping the requirements of the law (literally apart from the law): The old covenant looked forward to the climactic revelation of God’s righteousness in his Son. Because of what God has acco...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66718,"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":66949,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94344,"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":94575,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121970,"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":122201,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149596,"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":149827,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":14660,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel","title_en":"Gospel","content_ro":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","content_en":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","summary_ro":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","summary_en":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21362,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Judgment","title_en":"Judgment","content_ro":"<h3>JUDGMENT<\/h3>\n<p>Concept in Scripture closely related to the concept of God’s justice. In all his relationships God acts justly and morally. Human beings, created by God, have a moral dimension, so that they may positively respond to God’s righteous demands in their lives. Divine judgment, involving God’s approval or disapproval upon each human act, is a natural consequence of the Creator-creature relationship. Thus judgment, simply defined, is the divine response to human activity. God the Creator must also be God the Judge. Since God is just, he responds with either punishment or reward to what each person does. A human’s moral accountability to God (a quality not shared by the rest of creation) is an essential ingredient of being created in God’s image. Creation in the divine image means that God and man can communicate with each other in such a way that all people are able to understand God’s moral requirements and willingly respond to them. Among the various positive commands given to people in his original creation—including marriage, the subduing of the earth, and enjoyment of the Garden of Eden—was the negative command prohibiting the eating of the fruit from one tree. Defiance of this prohibition carried the threat of death as punishment (Gn 2:16-17). Genesis 3 contains the account of God’s first judgment, the one against Adam. He was punished by death since he had not lived within the moral regulations set by God (3:17-19). In a purely technical sense, judgment includes God’s approval upon acts that please him; more frequently, judgment is understood negatively in the sense that God punishes those who violate his commands. Since the fall, all human activity stands under God’s negative judgment (Rom 2:12).<\/p>\n<p class=\"h2\" id=\"JudgmentinThisLife\">Judgment in This Life<\/p>\n<p>The Christian idea of the atonement, that Christ died for sin in the place of man, depends on the premise that God holds humans accountable for their sins. But God sent his Son to deal with this problem. The Son willingly placed himself under God’s judgment, and in people’s place he received the divine punishment (Gal 3:13). Christ’s death for sin may therefore be considered the extreme manifestation of divine judgment. God as judge visits upon the soul of Christ in his crucifixion the total divine judgment against sin.<\/p>\n<p>Through faith, brought about by the Holy Spirit and fed by the Word, a believer becomes one with Christ and thus escapes divine judgment and is rescued from punishment (Rom 3:22). Those who, by faith, share in the benefits of Christ’s death stand before the divine Judge and receive a verdict of “not guilty,” and instead of punishment and divine retribution, receive a sentence of eternal life. Jesus says of those who believe in him that they have already passed through judgment, have escaped death, and are already sharing in eternal life (Jn 5:24).<\/p>\n<p>Though sins have been atoned for by Christ, each person—believer and unbeliever alike—still suffers certain consequences of his or her sins here in this life. For every human action there is a divine reaction (Rom 2:6). Paul speaks about the conscience, which carries out a series of judgments even upon the actions of those who do not know the true God (v 15).<\/p>\n<p>Governments are also manifestations of divine judgment upon man’s public performances with respect to the law. Civil justice, though often corrupted, is a means through which God carries out temporal judgment upon any infringement of the law in this life (Rom 13:1-2). Public crimes against society are not the only sins subject to divine judgment.<\/p>\n<p>In addition to the accusations of the conscience against even the most private of sins, each human action carries with it potential reward or punishment. Living within the moral bounds established by God, especially as they are revealed in the Ten Commandments and further explicated in the rest of Scripture, results in certain physical benefits in this life. Living in disregard of the moral law results in penalties and hardships appropriate to the infraction (Gal 6:7-8). For example, refusal to work can result in poverty, and overindulgence can result in poor health. Some activities bring their own penalties. Christians should not conclude, however, that the presence of calamities in a person’s life must indicate a specific judgment of God against a particular sin. God can use calamities in the life of a Christian to guide him providentially to the goal of eternal life (1 Pt 4:12-13).<\/p>\n<p>On account of Adam’s sin, the creation was subject to a judgment of corruption (Gn 3:17). All of human life participates in a deterioration that is a manifestation of divine judgment against the sin that originated with Adam. God remains sovereign even over the universal corruption and is able to direct and control it for his ultimate purposes (Rom 8:20). Thus he can use calamities for the benefit of the Christian’s life (v 28), but he can also use them to manifest his anger on those who persist in deliberate sin and who reject his Son Jesus Christ as the Redeemer from sin. Pharaoh, who recognized Moses as God’s prophet and still rejected him and his message, is a prime example of a person who received God’s judgment (Ex 10:20). The Jews who saw the miracles of Jesus and rejected his claims to be the Messiah are also among those who received God’s judgment while living (Mt 12:22-32).<\/p>\n<p>Through wars and the creation and destruction of nations, God carries out judgment collectively against entire peoples. The OT records the rise and fall of nations and of kings. The refusal to acknowledge and worship the true God and to follow his laws eventually and most certainly results in national extinction. The destruction of Nineveh and Israel in the OT and Jerusalem in the NT are clear examples of God’s judgment against entire peoples who reject his message of salvation. Public disregard of the moral law must result in national disintegration, which is then frequently compounded by invasion by a foreign nation. The destruction of Sodom and Gomorrah was the direct result of immoral license (Jude 1:7).<\/p>\n<p class=\"h2\" id=\"LastJudgment\">Last Judgment<\/p>\n<p>Judgment in its final and ultimate sense is best understood as the appearance of Jesus Christ on the last day. At that time believers will inherit eternal life and unbelievers will be damned. The Christian does not fear this moment, because he has already been acquitted in Christ Jesus. The unbeliever rightfully fears death. The cause of horrible and unchangeable judgment is the persistent rejection of God’s offer of salvation. This is the sin against the Holy Spirit (Mt 12:32). Those who fall under its condemnation are those who have heard God’s special message to them and are convinced of its truth but who nevertheless persist in rejecting this salvation. As the unbeliever has rejected God in this life, so God rejects him in his death forever.<\/p>\n<p>In addition to this individual judgment, all nations will appear before Jesus (Mt 25:31-32). The fate of all those who appear before the Judge has already been sealed. The Scriptures teach that there is a judgment on that last day that will be made on the basis of works (vv 31-46). This should not be seen as a denial and contradiction of the principle that one is saved by faith alone. People enter into a saving relationship with Jesus Christ through faith alone, without works. Faith is known only to God and of itself is not visible to others. The evidence for the presence of faith is works.<\/p>\n<p>God’s judgments upon people in this life can be of benefit because through these judgments he is calling them to repentance. The judgment of the last day will be final; no one will be permitted to repent or change his or her mind about God. On that day all will recognize the truthfulness of God’s claims in Christ Jesus, but only those who have believed in him and carried out his will in their lives will receive the invitation to enter eternal life (v 34).<\/p>\n<p class=\"h2\" id=\"PracticalImplications\">Practical Implications<\/p>\n<p>Christians live a positive and confident life knowing that Jesus has taken the divine judgment for them and thus they are free from any further divine retribution. At the same time they are aware of God’s judgment against all sins, including those of Christians, and that apart from Christ they would suffer the worst possible divine punishment. They see the evil and calamities of this life as God’s continued displeasure with sin. When they come, Christians use them as opportunities for searching their own souls and for repentance. Though they are not aware of the exact date of the last day, they prepare themselves each day for the final judgment.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The concept of judgment covers the entire history of the human race—from the fall to the last day. God, as a just God who sees a decisive difference between good and evil, has no choice but to carry out judgment upon all people in their daily lives and especially at life’s conclusion. God in his grace has sent his Son to suffer the judgment we deserved, and in his mercy delays the final Day of Judgment so that we can come to repentance by faith in Jesus Christ (2 Pt 3:9). The great concepts of creation, justice, law, salvation, and atonement reach their climax in the divine judgment of the last day.<\/p>\n<p><em>See also<\/em> Hell; Judgment Seat; Justification, Justified; Last Judgment; Second Coming of Christ; Wrath of God.<\/p>","content_en":"<h3>JUDGMENT<\/h3>\n<p>Concept in Scripture closely related to the concept of God’s justice. In all his relationships God acts justly and morally. Human beings, created by God, have a moral dimension, so that they may positively respond to God’s righteous demands in their lives. Divine judgment, involving God’s approval or disapproval upon each human act, is a natural consequence of the Creator-creature relationship. Thus judgment, simply defined, is the divine response to human activity. God the Creator must also be God the Judge. Since God is just, he responds with either punishment or reward to what each person does. A human’s moral accountability to God (a quality not shared by the rest of creation) is an essential ingredient of being created in God’s image. Creation in the divine image means that God and man can communicate with each other in such a way that all people are able to understand God’s moral requirements and willingly respond to them. Among the various positive commands given to people in his original creation—including marriage, the subduing of the earth, and enjoyment of the Garden of Eden—was the negative command prohibiting the eating of the fruit from one tree. Defiance of this prohibition carried the threat of death as punishment (Gn 2:16-17). Genesis 3 contains the account of God’s first judgment, the one against Adam. He was punished by death since he had not lived within the moral regulations set by God (3:17-19). In a purely technical sense, judgment includes God’s approval upon acts that please him; more frequently, judgment is understood negatively in the sense that God punishes those who violate his commands. Since the fall, all human activity stands under God’s negative judgment (Rom 2:12).<\/p>\n<p class=\"h2\" id=\"JudgmentinThisLife\">Judgment in This Life<\/p>\n<p>The Christian idea of the atonement, that Christ died for sin in the place of man, depends on the premise that God holds humans accountable for their sins. But God sent his Son to deal with this problem. The Son willingly placed himself under God’s judgment, and in people’s place he received the divine punishment (Gal 3:13). Christ’s death for sin may therefore be considered the extreme manifestation of divine judgment. God as judge visits upon the soul of Christ in his crucifixion the total divine judgment against sin.<\/p>\n<p>Through faith, brought about by the Holy Spirit and fed by the Word, a believer becomes one with Christ and thus escapes divine judgment and is rescued from punishment (Rom 3:22). Those who, by faith, share in the benefits of Christ’s death stand before the divine Judge and receive a verdict of “not guilty,” and instead of punishment and divine retribution, receive a sentence of eternal life. Jesus says of those who believe in him that they have already passed through judgment, have escaped death, and are already sharing in eternal life (Jn 5:24).<\/p>\n<p>Though sins have been atoned for by Christ, each person—believer and unbeliever alike—still suffers certain consequences of his or her sins here in this life. For every human action there is a divine reaction (Rom 2:6). Paul speaks about the conscience, which carries out a series of judgments even upon the actions of those who do not know the true God (v 15).<\/p>\n<p>Governments are also manifestations of divine judgment upon man’s public performances with respect to the law. Civil justice, though often corrupted, is a means through which God carries out temporal judgment upon any infringement of the law in this life (Rom 13:1-2). Public crimes against society are not the only sins subject to divine judgment.<\/p>\n<p>In addition to the accusations of the conscience against even the most private of sins, each human action carries with it potential reward or punishment. Living within the moral bounds established by God, especially as they are revealed in the Ten Commandments and further explicated in the rest of Scripture, results in certain physical benefits in this life. Living in disregard of the moral law results in penalties and hardships appropriate to the infraction (Gal 6:7-8). For example, refusal to work can result in poverty, and overindulgence can result in poor health. Some activities bring their own penalties. Christians should not conclude, however, that the presence of calamities in a person’s life must indicate a specific judgment of God against a particular sin. God can use calamities in the life of a Christian to guide him providentially to the goal of eternal life (1 Pt 4:12-13).<\/p>\n<p>On account of Adam’s sin, the creation was subject to a judgment of corruption (Gn 3:17). All of human life participates in a deterioration that is a manifestation of divine judgment against the sin that originated with Adam. God remains sovereign even over the universal corruption and is able to direct and control it for his ultimate purposes (Rom 8:20). Thus he can use calamities for the benefit of the Christian’s life (v 28), but he can also use them to manifest his anger on those who persist in deliberate sin and who reject his Son Jesus Christ as the Redeemer from sin. Pharaoh, who recognized Moses as God’s prophet and still rejected him and his message, is a prime example of a person who received God’s judgment (Ex 10:20). The Jews who saw the miracles of Jesus and rejected his claims to be the Messiah are also among those who received God’s judgment while living (Mt 12:22-32).<\/p>\n<p>Through wars and the creation and destruction of nations, God carries out judgment collectively against entire peoples. The OT records the rise and fall of nations and of kings. The refusal to acknowledge and worship the true God and to follow his laws eventually and most certainly results in national extinction. The destruction of Nineveh and Israel in the OT and Jerusalem in the NT are clear examples of God’s judgment against entire peoples who reject his message of salvation. Public disregard of the moral law must result in national disintegration, which is then frequently compounded by invasion by a foreign nation. The destruction of Sodom and Gomorrah was the direct result of immoral license (Jude 1:7).<\/p>\n<p class=\"h2\" id=\"LastJudgment\">Last Judgment<\/p>\n<p>Judgment in its final and ultimate sense is best understood as the appearance of Jesus Christ on the last day. At that time believers will inherit eternal life and unbelievers will be damned. The Christian does not fear this moment, because he has already been acquitted in Christ Jesus. The unbeliever rightfully fears death. The cause of horrible and unchangeable judgment is the persistent rejection of God’s offer of salvation. This is the sin against the Holy Spirit (Mt 12:32). Those who fall under its condemnation are those who have heard God’s special message to them and are convinced of its truth but who nevertheless persist in rejecting this salvation. As the unbeliever has rejected God in this life, so God rejects him in his death forever.<\/p>\n<p>In addition to this individual judgment, all nations will appear before Jesus (Mt 25:31-32). The fate of all those who appear before the Judge has already been sealed. The Scriptures teach that there is a judgment on that last day that will be made on the basis of works (vv 31-46). This should not be seen as a denial and contradiction of the principle that one is saved by faith alone. People enter into a saving relationship with Jesus Christ through faith alone, without works. Faith is known only to God and of itself is not visible to others. The evidence for the presence of faith is works.<\/p>\n<p>God’s judgments upon people in this life can be of benefit because through these judgments he is calling them to repentance. The judgment of the last day will be final; no one will be permitted to repent or change his or her mind about God. On that day all will recognize the truthfulness of God’s claims in Christ Jesus, but only those who have believed in him and carried out his will in their lives will receive the invitation to enter eternal life (v 34).<\/p>\n<p class=\"h2\" id=\"PracticalImplications\">Practical Implications<\/p>\n<p>Christians live a positive and confident life knowing that Jesus has taken the divine judgment for them and thus they are free from any further divine retribution. At the same time they are aware of God’s judgment against all sins, including those of Christians, and that apart from Christ they would suffer the worst possible divine punishment. They see the evil and calamities of this life as God’s continued displeasure with sin. When they come, Christians use them as opportunities for searching their own souls and for repentance. Though they are not aware of the exact date of the last day, they prepare themselves each day for the final judgment.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The concept of judgment covers the entire history of the human race—from the fall to the last day. God, as a just God who sees a decisive difference between good and evil, has no choice but to carry out judgment upon all people in their daily lives and especially at life’s conclusion. God in his grace has sent his Son to suffer the judgment we deserved, and in his mercy delays the final Day of Judgment so that we can come to repentance by faith in Jesus Christ (2 Pt 3:9). The great concepts of creation, justice, law, salvation, and atonement reach their climax in the divine judgment of the last day.<\/p>\n<p><em>See also<\/em> Hell; Judgment Seat; Justification, Justified; Last Judgment; Second Coming of Christ; Wrath of God.<\/p>","summary_ro":"JUDGMENT Concept in Scripture closely related to the concept of God’s justice. In all his relationships God acts justly and morally. Human beings, created by God, have a moral dimension, so that they may positively respond to God’s righteous demands in their lives. Divine judgment, involving God’s approval or disapproval upon each human act, is a natural consequence of the Creator-creature relationship. Thus judgment, simply defined, is the divine response to human activity. God the Creator m...","summary_en":"JUDGMENT Concept in Scripture closely related to the concept of God’s justice. In all his relationships God acts justly and morally. Human beings, created by God, have a moral dimension, so that they may positively respond to God’s righteous demands in their lives. Divine judgment, involving God’s approval or disapproval upon each human act, is a natural consequence of the Creator-creature relationship. Thus judgment, simply defined, is the divine response to human activity. God the Creator m...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21454,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Justification*, Justified","title_en":"Justification*, Justified","content_ro":"<h3>JUSTIFICATION*, JUSTIFIED<\/h3>\n<p>The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself.<\/p>\n<p>Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology. To Luther it represented a rediscovery of the writings of Paul and a fundamental counterthrust to medieval Catholicism with its theology of works and indulgences. The doctrine of justification by faith alone affirms the thoroughgoing sinfulness of all persons, their total inability to deal effectively with their own sin, and the gracious provision through the death of Jesus Christ of a complete atonement for sin, to which persons respond in simple trust without any special claims or merit of their own.<\/p>\n<p>The noun “justification” and the verb “to justify” are not used often in Scripture. In the <span>kjv<\/span>, for example, the verb is found only in the OT, and there fewer than 25 times. In the NT both terms are used only 40 times. The more frequent and more important terms that translate the same Hebrew and Greek words are “righteousness” and “to declare (or make) righteous.” Any understanding of justification, therefore, directly involves a biblical understanding of righteousness.<\/p>\n<p>In common Greek, “justification” and “justify” are frequently forensic terms; that is, they relate to the law court and the act of acquitting or vindicating someone. It has to do with the innocence or virtue of a person. But more broadly it has to do with the norm of any relationship.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT righteousness has to do with relationship and the obligations of that relationship. At times one is referred to as righteous because he or she stands in right relationship to another. At other times one is righteous because he or she fulfills certain obligations in a relationship (Gn 38:26). But more important, these terms are used with reference to God, who is viewed as just. He governs with justice (18:25), and his judgments are true and righteous (Ps 19:9). Both the innocent and the guilty know well the justice of God; the former know they will be vindicated and the latter know his law prevails.<\/p>\n<p>Justification and righteousness have technical significance because of their close association with the saving activity of God on behalf of his covenant people. The righteousness of God is bound up not so much with justice as with his intervention on behalf of his people under the covenant. The righteousness of God or the act of justification is, therefore, to be viewed not primarily in terms of law but in terms of covenant. The most important expression of this is the example of Abraham, who was reckoned righteous, that is, brought into personal relationship by virtue of his response of faith to the covenant offered by God (Gn 15:6). Abraham could not justify himself, but on the basis of the covenant, God established him as righteous. All persons share the helplessness of Abraham. In the sight of God no one shall stand justified (Ps 143:2). The hope of humanity is that God will remember his covenant. Righteousness is hence a product of the mercy or grace of God, who deals with his people according to his lovingkindness (Is 63:7). Justification is thus derived from the nature of God; it is primarily a religious term, and only secondly ethical.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Almost all discussion of justification in the NT is found in the letters of Paul, primarily in those to the Romans and Galatians. In these two letters it is one of the fundamental terms by which Paul seeks to set forth the consequences of the work of Christ for sinful humanity. Justification by faith is set primarily against the background of Jewish legalism and its attempts to make the law the basis of salvation. Paul regards this as an alien message requiring the strongest condemnation (Gal 1:6-9). The word and work of Christ, embedded in the message that Paul proclaimed, was a reminder that righteousness or justification is the gift of God through the blood (<em>covenant<\/em> blood, Heb 13:20) of Jesus Christ. All this is entirely apart from the law (Rom 3:21). The law, in fact, is not capable of leading one to righteousness, nor was it given to bring about righteousness.<\/p>\n<p>Galatians 3:15-25 is especially instructive in understanding the function of the law, which came 430 years after the covenant by which Abraham was brought into a living, personal relationship with the holy God. Whatever purpose the law had, it was not given as a means of righteousness. “For if a law had been given which could make alive, then righteousness would indeed be by the law” (Gal 3:21, <span>rsv<\/span>). The atoning work of Christ for the justification of people is to be seen in terms of covenant rather than law. This is the essential argument of Paul in this section of Galatians, namely, that justification, from the time of Abraham, has been through faith in the God who keeps covenant and has never come by the law. “Righteousness” is therefore a relational term and is affirmed by one who by faith has been brought into right relationship with God. The law brings judgment; it confronts one with his incapacity to cope with sin (Acts 13:39; Rom 8:3). Justification, then, has its forensic (judicial) dimensions in that it copes with, and represents salvation to, the problem of sin and guilt. The believer is set free from condemnation (Rom 8:1). Yet the fundamental understanding of justification is to be gained in moving away from the law and judgment to the covenant and grace. The appeal to Abraham in both Romans and Galatians is to show that the covenant has always been the only hope of humanity. God keeps his covenant, even though his covenant people violate it daily.<\/p>\n<p>In Paul’s formulation of the gospel, God is both just and the one who justifies. Sin demands judgment and must be dealt with. God’s pattern of bringing people into personal relationship now stands manifest apart from the law in the ministry and death of Christ, whom God put forth as the atoning agent (Rom 3:21-26). Sin is dealt with directly in the death of the sinless one who became sin for us so that we might in him become the righteousness of God (2 Cor 5:21). In his substitutionary death he bears the guilt of all humanity so that by responding in trust mankind might know God in true relationship.<\/p>\n\n<p>For Paul, then, justification in view of human sinfulness is rooted in the nature of God who alone is able to take initiative in the healing and redeeming of humanity. Justification is by grace alone. Rooted in the nature of God, it is also made available through the work of Christ as God’s gift. Thus, we have the often repeated confession that Christ died “for us” (Rom 5:8; 1 Thes 5:10), or “for our sins” (1 Cor 15:3). The means of appropriation is by faith and faith alone (Rom 3:22; 5:1). This faith is a simple trust in the sufficiency of the work of Christ, a trust by which one freely and wholeheartedly identifies with Christ, loves and embraces his Word, and gives himself to the value system expressed in the kingdom of God. The basic self-consciousness of the justified person is that his right relationship with the living God has nothing to do with merit or achievement. It is from beginning to end a gift of infinite love. His own powerlessness is resolved in the power of the gospel in which God’s saving work is revealed (1:17).<\/p>\n<p>In the Gospels justification appears in the parable of the Pharisee and the tax collector who went into the temple to pray. The former drew attention to his pious works and moral superiority. The latter, humbled by a deep sense of sin and unworthiness, could only cry for mercy. This man, according to Jesus, went down to his house justified (Lk 18:14). Though this is the only instance of the terminology of justification by faith, the entire ministry of Jesus was among people preoccupied with their own piety and the task of justifying themselves before God, people who set themselves over against sinners and undesirables, people who were so involved in their own works that they were offended by the language of grace and the full pardon of sinners (7:36-50). Jesus spoke to the same issue that later plagued Paul. Only the humble before God will be exalted (Mt 18:4; 23:12). Only the sinner hears the word of grace (Lk 5:32; 15:7, 10; 19:7). The unworthy find healing (Mt 8:8).<\/p>\n<p>Justification (or righteousness) by faith is always to be reaffirmed, for within each person there is the almost inevitable and natural desire to establish personal righteousness, to be able to stand before God on the basis of personal character and piety. But the revival and well-being of the church (note that both Luther and Wesley turned from works to faith upon their study of Romans) is rooted in the understanding that the just live by faith (Rom 1:17; Heb 10:38; 11:7).<\/p>\n<p><em>See also<\/em> Adoption; Faith; Law, Biblical Concept of; Sanctification.<\/p>","content_en":"<h3>JUSTIFICATION*, JUSTIFIED<\/h3>\n<p>The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself.<\/p>\n<p>Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology. To Luther it represented a rediscovery of the writings of Paul and a fundamental counterthrust to medieval Catholicism with its theology of works and indulgences. The doctrine of justification by faith alone affirms the thoroughgoing sinfulness of all persons, their total inability to deal effectively with their own sin, and the gracious provision through the death of Jesus Christ of a complete atonement for sin, to which persons respond in simple trust without any special claims or merit of their own.<\/p>\n<p>The noun “justification” and the verb “to justify” are not used often in Scripture. In the <span>kjv<\/span>, for example, the verb is found only in the OT, and there fewer than 25 times. In the NT both terms are used only 40 times. The more frequent and more important terms that translate the same Hebrew and Greek words are “righteousness” and “to declare (or make) righteous.” Any understanding of justification, therefore, directly involves a biblical understanding of righteousness.<\/p>\n<p>In common Greek, “justification” and “justify” are frequently forensic terms; that is, they relate to the law court and the act of acquitting or vindicating someone. It has to do with the innocence or virtue of a person. But more broadly it has to do with the norm of any relationship.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT righteousness has to do with relationship and the obligations of that relationship. At times one is referred to as righteous because he or she stands in right relationship to another. At other times one is righteous because he or she fulfills certain obligations in a relationship (Gn 38:26). But more important, these terms are used with reference to God, who is viewed as just. He governs with justice (18:25), and his judgments are true and righteous (Ps 19:9). Both the innocent and the guilty know well the justice of God; the former know they will be vindicated and the latter know his law prevails.<\/p>\n<p>Justification and righteousness have technical significance because of their close association with the saving activity of God on behalf of his covenant people. The righteousness of God is bound up not so much with justice as with his intervention on behalf of his people under the covenant. The righteousness of God or the act of justification is, therefore, to be viewed not primarily in terms of law but in terms of covenant. The most important expression of this is the example of Abraham, who was reckoned righteous, that is, brought into personal relationship by virtue of his response of faith to the covenant offered by God (Gn 15:6). Abraham could not justify himself, but on the basis of the covenant, God established him as righteous. All persons share the helplessness of Abraham. In the sight of God no one shall stand justified (Ps 143:2). The hope of humanity is that God will remember his covenant. Righteousness is hence a product of the mercy or grace of God, who deals with his people according to his lovingkindness (Is 63:7). Justification is thus derived from the nature of God; it is primarily a religious term, and only secondly ethical.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Almost all discussion of justification in the NT is found in the letters of Paul, primarily in those to the Romans and Galatians. In these two letters it is one of the fundamental terms by which Paul seeks to set forth the consequences of the work of Christ for sinful humanity. Justification by faith is set primarily against the background of Jewish legalism and its attempts to make the law the basis of salvation. Paul regards this as an alien message requiring the strongest condemnation (Gal 1:6-9). The word and work of Christ, embedded in the message that Paul proclaimed, was a reminder that righteousness or justification is the gift of God through the blood (<em>covenant<\/em> blood, Heb 13:20) of Jesus Christ. All this is entirely apart from the law (Rom 3:21). The law, in fact, is not capable of leading one to righteousness, nor was it given to bring about righteousness.<\/p>\n<p>Galatians 3:15-25 is especially instructive in understanding the function of the law, which came 430 years after the covenant by which Abraham was brought into a living, personal relationship with the holy God. Whatever purpose the law had, it was not given as a means of righteousness. “For if a law had been given which could make alive, then righteousness would indeed be by the law” (Gal 3:21, <span>rsv<\/span>). The atoning work of Christ for the justification of people is to be seen in terms of covenant rather than law. This is the essential argument of Paul in this section of Galatians, namely, that justification, from the time of Abraham, has been through faith in the God who keeps covenant and has never come by the law. “Righteousness” is therefore a relational term and is affirmed by one who by faith has been brought into right relationship with God. The law brings judgment; it confronts one with his incapacity to cope with sin (Acts 13:39; Rom 8:3). Justification, then, has its forensic (judicial) dimensions in that it copes with, and represents salvation to, the problem of sin and guilt. The believer is set free from condemnation (Rom 8:1). Yet the fundamental understanding of justification is to be gained in moving away from the law and judgment to the covenant and grace. The appeal to Abraham in both Romans and Galatians is to show that the covenant has always been the only hope of humanity. God keeps his covenant, even though his covenant people violate it daily.<\/p>\n<p>In Paul’s formulation of the gospel, God is both just and the one who justifies. Sin demands judgment and must be dealt with. God’s pattern of bringing people into personal relationship now stands manifest apart from the law in the ministry and death of Christ, whom God put forth as the atoning agent (Rom 3:21-26). Sin is dealt with directly in the death of the sinless one who became sin for us so that we might in him become the righteousness of God (2 Cor 5:21). In his substitutionary death he bears the guilt of all humanity so that by responding in trust mankind might know God in true relationship.<\/p>\n\n<p>For Paul, then, justification in view of human sinfulness is rooted in the nature of God who alone is able to take initiative in the healing and redeeming of humanity. Justification is by grace alone. Rooted in the nature of God, it is also made available through the work of Christ as God’s gift. Thus, we have the often repeated confession that Christ died “for us” (Rom 5:8; 1 Thes 5:10), or “for our sins” (1 Cor 15:3). The means of appropriation is by faith and faith alone (Rom 3:22; 5:1). This faith is a simple trust in the sufficiency of the work of Christ, a trust by which one freely and wholeheartedly identifies with Christ, loves and embraces his Word, and gives himself to the value system expressed in the kingdom of God. The basic self-consciousness of the justified person is that his right relationship with the living God has nothing to do with merit or achievement. It is from beginning to end a gift of infinite love. His own powerlessness is resolved in the power of the gospel in which God’s saving work is revealed (1:17).<\/p>\n<p>In the Gospels justification appears in the parable of the Pharisee and the tax collector who went into the temple to pray. The former drew attention to his pious works and moral superiority. The latter, humbled by a deep sense of sin and unworthiness, could only cry for mercy. This man, according to Jesus, went down to his house justified (Lk 18:14). Though this is the only instance of the terminology of justification by faith, the entire ministry of Jesus was among people preoccupied with their own piety and the task of justifying themselves before God, people who set themselves over against sinners and undesirables, people who were so involved in their own works that they were offended by the language of grace and the full pardon of sinners (7:36-50). Jesus spoke to the same issue that later plagued Paul. Only the humble before God will be exalted (Mt 18:4; 23:12). Only the sinner hears the word of grace (Lk 5:32; 15:7, 10; 19:7). The unworthy find healing (Mt 8:8).<\/p>\n<p>Justification (or righteousness) by faith is always to be reaffirmed, for within each person there is the almost inevitable and natural desire to establish personal righteousness, to be able to stand before God on the basis of personal character and piety. But the revival and well-being of the church (note that both Luther and Wesley turned from works to faith upon their study of Romans) is rooted in the understanding that the just live by faith (Rom 1:17; Heb 10:38; 11:7).<\/p>\n<p><em>See also<\/em> Adoption; Faith; Law, Biblical Concept of; Sanctification.<\/p>","summary_ro":"JUSTIFICATION*, JUSTIFIED The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself. Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology....","summary_en":"JUSTIFICATION*, JUSTIFIED The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself. Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology....","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33261,"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}],"23":[{"id":3175,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Atonement","title_en":"Atonement","content_ro":"<h3>ATONEMENT<\/h3>\n<p>In Christian thought, the act by which God and man are brought together in personal relationship. The term is derived from Anglo-Saxon words meaning “making at one,” hence “at-one-ment.” It presupposes a separation or alienation that needs to be overcome if human beings are to know God and have fellowship with him. As a term expressing relationship, atonement is tied closely to such terms as reconciliation and forgiveness.<\/p>\n<p>In the <span>kjv<\/span> the word “atonement” occurs many times in the OT but only once in the NT (Rom 5:11). Modern translations generally, and more correctly, render the word “reconciliation.” The idea of atonement is ever present in the NT, however, and is one of the fundamental concepts of Scripture. God is seen as taking the initiative in man’s salvation; thus atonement is the work of God, who opens the possibility for sinful human beings to receive pardoning grace. For the sinner, who cannot know God, who cannot bridge the gap between himself and God, a “new and living way” is opened up by God.<\/p>\n<p>The need for atonement is bound up with man’s thoroughgoing sinfulness. All of Scripture (cited below from the <span>rsv<\/span> unless otherwise noted) points to the radical nature of that sinfulness. The prophet Isaiah affirmed, “All we like sheep have gone astray” (Is 53:6). According to another prophet, Jeremiah, “The heart is deceitful above all things, and desperately corrupt; who can understand it?” (Jer 17:9). David the psalmist cried, “There is none that does good, no, not one” (Ps 14:3). Paul described the degeneracy of man caused by his disobedience and idolatry (Rom 1:18-32) and summed it up: “All have sinned and fall short of the glory of God” (Rom 3:23). Elsewhere Paul described men as enemies of God (Rom 5:10), as “hostile to God” (Rom 8:7), as “estranged and hostile in mind, doing evil deeds” (Col 1:21). Adam’s race is just like Adam: “Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned” (Rom 5:12).<\/p>\n\n<p>The problem of the sinfulness of humanity is compounded by the holiness of God, who cannot look upon sin. Isaiah saw the holy God in the temple and drew back because of his own sinfulness (Is 6:1-5). Not only is man terribly sinful, but God is fearfully holy. Consequently man dreads God and can do nothing to change this situation. He is lost, helpless, standing under the awful judgment of God. He cannot justify himself before God and cannot merit God’s concern. The possibility of atonement, then, rests entirely with God. The nature of that atonement, as illustrated in biblical history, affirms simultaneously the nature of both God and man.<\/p>\n<p>The Hebrew term frequently translated “atone” has the basic meaning “to wipe out,” “to erase, “to cover,” or perhaps more generally “to remove.” In the <span>kjv<\/span> it is translated by such expressions as “to make atonement,” “forgive,” “appease,” “pacify,” “pardon,” “purge,” “put off,” and “reconcile.”<\/p>\n<p>The most common OT expression of the means of atonement was the sacrifice and offering up of the blood of a victim. In a sacrifice the shedding of blood was the central act. Life was in the blood (Lv 17:11); in the pouring out of the blood, life was given up; that is, death occurred. Elsewhere blood may be a symbol for life, but in the sacrificial motif it symbolized death. Some scholars have argued that in the pouring forth of the blood, life was made available to the people. It was the life <em>of the flesh,<\/em> however, that was in the blood, and the flesh was sacrificed. In the NT it is by virtue of the resurrection that the life of Christ is made available to believers.<\/p>\n<p>Not every OT mention of atonement referred directly to the shedding of blood. On the Day of Atonement one of two goats was slain, but the other was “presented alive before the Lord to make atonement” (Lv 16:10). That “scapegoat” was driven out into the wilderness bearing the sins of the people. Banishment or expulsion took the place of blood as the goat, bearing the sins of the people, suffered the fate of the sinner. The goat was a substitute for the people. Money offered for the temple was also said to make atonement (Ex 30:16). In another text Aaron and Moses prevented the spreading of a plague by carrying incense: “He put on the incense, and made atonement for the people” (Nm 16:47). Those few special expressions do not undo the basic OT theme of atonement through provision of a substitute animal. The NT summarizes that theme by saying that “without the shedding of blood there is no forgiveness of sins” (Heb 9:22).<\/p>\n<p>From atonement for sin in the OT came such terms as “expiation” and “forgiveness.” From the idea of atonement for the wrath or judgment of God came “propitiation” and “reconciliation.” Hence in modern English translations various terms attempt to express the concept of atonement provided by God.<\/p>\n<p>Throughout the NT it is made clear that the work of Christ, primarily the cross, is what provides atonement. OT language continues to find expression in the NT, especially the term “blood.” Thus in the NT we have the “blood of the covenant” (Mt 26:28) and the “new covenant in my blood” (Lk 22:20) as well as the “blood of Christ” (Eph 2:13) and the “blood of his cross” (Col 1:20). Almost equivalent are the frequent references to the cross and the death of Christ. The NT is the “new covenant” of Jesus Christ, sealed by his blood.<\/p>\n<p><em>See also<\/em> Propitiation; Expiation; Offerings and Sacrifices; Atonement, Day of; Redeemer, Redemption; Ransom.<\/p>","content_en":"<h3>ATONEMENT<\/h3>\n<p>In Christian thought, the act by which God and man are brought together in personal relationship. The term is derived from Anglo-Saxon words meaning “making at one,” hence “at-one-ment.” It presupposes a separation or alienation that needs to be overcome if human beings are to know God and have fellowship with him. As a term expressing relationship, atonement is tied closely to such terms as reconciliation and forgiveness.<\/p>\n<p>In the <span>kjv<\/span> the word “atonement” occurs many times in the OT but only once in the NT (Rom 5:11). Modern translations generally, and more correctly, render the word “reconciliation.” The idea of atonement is ever present in the NT, however, and is one of the fundamental concepts of Scripture. God is seen as taking the initiative in man’s salvation; thus atonement is the work of God, who opens the possibility for sinful human beings to receive pardoning grace. For the sinner, who cannot know God, who cannot bridge the gap between himself and God, a “new and living way” is opened up by God.<\/p>\n<p>The need for atonement is bound up with man’s thoroughgoing sinfulness. All of Scripture (cited below from the <span>rsv<\/span> unless otherwise noted) points to the radical nature of that sinfulness. The prophet Isaiah affirmed, “All we like sheep have gone astray” (Is 53:6). According to another prophet, Jeremiah, “The heart is deceitful above all things, and desperately corrupt; who can understand it?” (Jer 17:9). David the psalmist cried, “There is none that does good, no, not one” (Ps 14:3). Paul described the degeneracy of man caused by his disobedience and idolatry (Rom 1:18-32) and summed it up: “All have sinned and fall short of the glory of God” (Rom 3:23). Elsewhere Paul described men as enemies of God (Rom 5:10), as “hostile to God” (Rom 8:7), as “estranged and hostile in mind, doing evil deeds” (Col 1:21). Adam’s race is just like Adam: “Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned” (Rom 5:12).<\/p>\n\n<p>The problem of the sinfulness of humanity is compounded by the holiness of God, who cannot look upon sin. Isaiah saw the holy God in the temple and drew back because of his own sinfulness (Is 6:1-5). Not only is man terribly sinful, but God is fearfully holy. Consequently man dreads God and can do nothing to change this situation. He is lost, helpless, standing under the awful judgment of God. He cannot justify himself before God and cannot merit God’s concern. The possibility of atonement, then, rests entirely with God. The nature of that atonement, as illustrated in biblical history, affirms simultaneously the nature of both God and man.<\/p>\n<p>The Hebrew term frequently translated “atone” has the basic meaning “to wipe out,” “to erase, “to cover,” or perhaps more generally “to remove.” In the <span>kjv<\/span> it is translated by such expressions as “to make atonement,” “forgive,” “appease,” “pacify,” “pardon,” “purge,” “put off,” and “reconcile.”<\/p>\n<p>The most common OT expression of the means of atonement was the sacrifice and offering up of the blood of a victim. In a sacrifice the shedding of blood was the central act. Life was in the blood (Lv 17:11); in the pouring out of the blood, life was given up; that is, death occurred. Elsewhere blood may be a symbol for life, but in the sacrificial motif it symbolized death. Some scholars have argued that in the pouring forth of the blood, life was made available to the people. It was the life <em>of the flesh,<\/em> however, that was in the blood, and the flesh was sacrificed. In the NT it is by virtue of the resurrection that the life of Christ is made available to believers.<\/p>\n<p>Not every OT mention of atonement referred directly to the shedding of blood. On the Day of Atonement one of two goats was slain, but the other was “presented alive before the Lord to make atonement” (Lv 16:10). That “scapegoat” was driven out into the wilderness bearing the sins of the people. Banishment or expulsion took the place of blood as the goat, bearing the sins of the people, suffered the fate of the sinner. The goat was a substitute for the people. Money offered for the temple was also said to make atonement (Ex 30:16). In another text Aaron and Moses prevented the spreading of a plague by carrying incense: “He put on the incense, and made atonement for the people” (Nm 16:47). Those few special expressions do not undo the basic OT theme of atonement through provision of a substitute animal. The NT summarizes that theme by saying that “without the shedding of blood there is no forgiveness of sins” (Heb 9:22).<\/p>\n<p>From atonement for sin in the OT came such terms as “expiation” and “forgiveness.” From the idea of atonement for the wrath or judgment of God came “propitiation” and “reconciliation.” Hence in modern English translations various terms attempt to express the concept of atonement provided by God.<\/p>\n<p>Throughout the NT it is made clear that the work of Christ, primarily the cross, is what provides atonement. OT language continues to find expression in the NT, especially the term “blood.” Thus in the NT we have the “blood of the covenant” (Mt 26:28) and the “new covenant in my blood” (Lk 22:20) as well as the “blood of Christ” (Eph 2:13) and the “blood of his cross” (Col 1:20). Almost equivalent are the frequent references to the cross and the death of Christ. The NT is the “new covenant” of Jesus Christ, sealed by his blood.<\/p>\n<p><em>See also<\/em> Propitiation; Expiation; Offerings and Sacrifices; Atonement, Day of; Redeemer, Redemption; Ransom.<\/p>","summary_ro":"ATONEMENT In Christian thought, the act by which God and man are brought together in personal relationship. The term is derived from Anglo-Saxon words meaning “making at one,” hence “at-one-ment.” It presupposes a separation or alienation that needs to be overcome if human beings are to know God and have fellowship with him. As a term expressing relationship, atonement is tied closely to such terms as reconciliation and forgiveness. In the kjv the word “atonement” occurs many times in the OT ...","summary_en":"ATONEMENT In Christian thought, the act by which God and man are brought together in personal relationship. The term is derived from Anglo-Saxon words meaning “making at one,” hence “at-one-ment.” It presupposes a separation or alienation that needs to be overcome if human beings are to know God and have fellowship with him. As a term expressing relationship, atonement is tied closely to such terms as reconciliation and forgiveness. In the kjv the word “atonement” occurs many times in the OT ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9050,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Death","title_en":"Death","content_ro":"<h3>DEATH<\/h3>\n<p>Cessation of life (physical death) or separation from God (spiritual death).<\/p>\n<p class=\"h2\" id=\"OldTestamentView\">Old Testament View<\/p>\n<p>In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindicate his character prior to death (Jb 19:25-26). Only in Ecclesiastes 3:19-20 is outright pessimism expressed in the face of death—and that book probably shows considerable non-Hebraic influence.<\/p>\n<p>Death, although a natural ending to life, was never viewed as pleasant. Death cut one off from human community as well as from the presence and service of God. God may offer comfort in the face of death (Ps 73:23-28), but he is rarely portrayed as present with the dead, and that only in later biblical literature (Ps 139:8). For that reason, death was never viewed as the threshold to a better life.<\/p>\n<p>The relationship of sin to death is seen in the death penalty in the law of Moses. A serious offender was put to death. The punitive phrase “he shall be cut off” implied that although the nation went on living, the criminal was separated from it by death. The Israelites were warned that to disobey God’s commandments could bring premature death as a consequence of breaking fellowship with God (Dt 30:15-20; Jer 21:8; Ez 18:21-32).<\/p>\n<p>In the intertestamental period, as Jewish ideas of afterlife and resurrection developed more explicitly, so too did Jewish thinking about death. Death itself, not just a premature death, came to be seen as an evil result of sin (2 Esd 3:7; Ecclus 25:24). Sometimes all death is depicted as the result of the “first sin” (Adam and Eve’s disobedience). In other references, everyone dies as a result of his or her own sin. The first clear indication in Scripture of a resurrection of the dead and a final judgment or punishment occurs in the book of Daniel (Dn 12:2), one of the last OT books to be written. That teaching is echoed throughout the intertestamental period (2 Esd 7:31-44). During that time, it was believed that the soul survived death either in some immortal form (Wisd of Sol 3:4; 4:1; 4 Macc 16:13; 17:12) or awaiting the resurrection (1 Enoch 102). Some of those extrabiblical writings incorporated Greek ideas that the body was a burden to be gotten rid of—a notion foreign to Hebrew thought.<\/p>\n<p>The concept of resurrection and a life redeemed from death, however, set the stage for the NT revelation focusing on Christ’s resurrection and his conquest of death.<\/p>\n<p class=\"h2\" id=\"NewTestamentView\">New Testament View<\/p>\n<p>In the NT, death is seen more as a theological problem than as a personal event. Death goes beyond the simple ending of physical life, which the authors accept almost without difficulty. Death is seen as affecting every part of a person’s life. God alone is immortal, the source of all life in the world (Rom 4:17; 1 Tm 6:16). Only as human beings are properly related to God’s life can they live. But it has been unnatural for people to be in personal communion with the divine source of life since sin was introduced into the world (Rom 5:12, 17-18; 1 Cor 15:22). When Adam separated himself from God, that separation brought death. Each human being has followed in Adam’s footsteps (Rom 3:23; 5:12), bringing death for everyone as the absolutely necessary result (Rom 6:23; Heb 9:27). Death, then, is not merely something that happens to people at the end of their lives; it is also the living out of their lives apart from fellowship with God.<\/p>\n<p>The extent of death’s domination is vast. It affects every aspect of culture. All of human life is lived under the shadow of the fear of death (Rom 8:15; Heb 2:15). Death reigns over all that is “of the flesh” (Rom 8:6). Anyone not living in relationship to Christ lives in a state of death (Jn 3:16-18; 1 Jn 5:12). The devil, who rules the world, is the lord of death (Heb 2:14). Death is sometimes personified as a demonic power at large in the world but finally brought to bay by Christ himself, the only one who could master it (1 Cor 15:26-27; Rv 6:8; 20:13-14).<\/p>\n<p>Christ died, was buried, and rose again on the third day (Rom 4:25; 1 Cor 15:3-4; 1 Thes 4:14). Through that historic event, the power of death was broken. The NT in various ways expresses Christ’s subjection to death in payment for sin. He became obedient to death (Phil 2:8); he died as a sacrifice for the sins of all (1 Cor 5:7; 2 Cor 5:15); and he descended into hades, the place of the dead (1 Pt 3:18-19). The major point of all such passages is that he did not remain dead but defeated the devil, took the power (keys) of death, and ascended in victory (Heb 2:14-15; Rv 1:17-18). Jesus Christ worked not for his own benefit but for those who commit themselves to him (Mk 10:45; Rom 5:6-8; 1 Thes 5:9-10). By accepting a death he did not deserve, Christ has broken the power of death for his followers.<\/p>\n<p>The Christian is thus delivered from “this body of death” (Rom 7:24) by the power of Christ. Salvation comes through being baptized into Christ’s death (6:3-4), and “dying with Christ” to the world and the law (Rom 7:6; Gal 6:14; Col 2:20). That is, the death of Christ is counted by God as the believer’s death. The rebellious world’s sin (Rom 6:6) and self-idolatry (living for oneself, 2 Cor 5:14-15) become things of the past. The death of Jesus for his people is the means by which his life is given to them (4:10). The result is that believers are separated from the world just as they were once separated from God. From the world’s point of view, they are dead; Christ is their only life (Col 3:3).<\/p>\n<p>The apostle John expressed it somewhat differently. Jesus came into the world to give life to the dead (Jn 5:24). That life-giving will not happen at the resurrection; it is already happening. All who commit themselves to Jesus pass immediately from death to life. Or, to put it another way, those who keep (obey) his words will never see death (8:51-52). The point is that all who are outside Christ are already dead, and those trusting in Christ are already enjoying life. The radical difference between the Christian and the non-Christian is a difference between life and death.<\/p>\n<p>Naturally, the NT writers knew that Christians die; their problem was to find words to explain the difference from non-Christian death. Believers who die physically are said to be “dead in Christ” (1 Thes 4:16). Or they are not dead at all, but merely “asleep” (1 Cor 15:6, 18, 20, 51; 1 Thes 4:13-15; cf. Jesus’ words, Jn 11:11-14). Although their bodies are dead, deceased believers are not separated from Christ; that is, they are not really dead. All the powers of death and hell cannot separate believers from Christ (Rom 8:38-39). For them, death is not a loss but a gain; it brings them closer to Christ (2 Cor 5:1-10; Phil 1:20-21). What is more, believers will share in Christ’s victory over physical death as well. Because he is the “firstfruits” of those rising from the dead (1 Cor 15:20; Col 1:18), those “in Christ” will rise “on the last day” to be with him, whole and complete.<\/p>\n<p>On the other hand, for those who do not belong to Christ, there is a final, total separation from God. At the last judgment, all whose names are not “written in the Book of Life” are consigned to a lake of fire, in the company of death itself and hades. That final separation from God is the “second death” (Rv 20:14). Christians, however, have been saved from death (Jas 5:20; 1 Jn 3:14). The second death has no power over those who are faithful to Christ (Rv 2:11; 20:6). Instead, they will live with God, in whose presence there can be no death, for he is life itself (21:4).<\/p>\n<p><em>See also<\/em> Dead, Place of the; Intermediate State; Wrath of God.<\/p>","content_en":"<h3>DEATH<\/h3>\n<p>Cessation of life (physical death) or separation from God (spiritual death).<\/p>\n<p class=\"h2\" id=\"OldTestamentView\">Old Testament View<\/p>\n<p>In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindicate his character prior to death (Jb 19:25-26). Only in Ecclesiastes 3:19-20 is outright pessimism expressed in the face of death—and that book probably shows considerable non-Hebraic influence.<\/p>\n<p>Death, although a natural ending to life, was never viewed as pleasant. Death cut one off from human community as well as from the presence and service of God. God may offer comfort in the face of death (Ps 73:23-28), but he is rarely portrayed as present with the dead, and that only in later biblical literature (Ps 139:8). For that reason, death was never viewed as the threshold to a better life.<\/p>\n<p>The relationship of sin to death is seen in the death penalty in the law of Moses. A serious offender was put to death. The punitive phrase “he shall be cut off” implied that although the nation went on living, the criminal was separated from it by death. The Israelites were warned that to disobey God’s commandments could bring premature death as a consequence of breaking fellowship with God (Dt 30:15-20; Jer 21:8; Ez 18:21-32).<\/p>\n<p>In the intertestamental period, as Jewish ideas of afterlife and resurrection developed more explicitly, so too did Jewish thinking about death. Death itself, not just a premature death, came to be seen as an evil result of sin (2 Esd 3:7; Ecclus 25:24). Sometimes all death is depicted as the result of the “first sin” (Adam and Eve’s disobedience). In other references, everyone dies as a result of his or her own sin. The first clear indication in Scripture of a resurrection of the dead and a final judgment or punishment occurs in the book of Daniel (Dn 12:2), one of the last OT books to be written. That teaching is echoed throughout the intertestamental period (2 Esd 7:31-44). During that time, it was believed that the soul survived death either in some immortal form (Wisd of Sol 3:4; 4:1; 4 Macc 16:13; 17:12) or awaiting the resurrection (1 Enoch 102). Some of those extrabiblical writings incorporated Greek ideas that the body was a burden to be gotten rid of—a notion foreign to Hebrew thought.<\/p>\n<p>The concept of resurrection and a life redeemed from death, however, set the stage for the NT revelation focusing on Christ’s resurrection and his conquest of death.<\/p>\n<p class=\"h2\" id=\"NewTestamentView\">New Testament View<\/p>\n<p>In the NT, death is seen more as a theological problem than as a personal event. Death goes beyond the simple ending of physical life, which the authors accept almost without difficulty. Death is seen as affecting every part of a person’s life. God alone is immortal, the source of all life in the world (Rom 4:17; 1 Tm 6:16). Only as human beings are properly related to God’s life can they live. But it has been unnatural for people to be in personal communion with the divine source of life since sin was introduced into the world (Rom 5:12, 17-18; 1 Cor 15:22). When Adam separated himself from God, that separation brought death. Each human being has followed in Adam’s footsteps (Rom 3:23; 5:12), bringing death for everyone as the absolutely necessary result (Rom 6:23; Heb 9:27). Death, then, is not merely something that happens to people at the end of their lives; it is also the living out of their lives apart from fellowship with God.<\/p>\n<p>The extent of death’s domination is vast. It affects every aspect of culture. All of human life is lived under the shadow of the fear of death (Rom 8:15; Heb 2:15). Death reigns over all that is “of the flesh” (Rom 8:6). Anyone not living in relationship to Christ lives in a state of death (Jn 3:16-18; 1 Jn 5:12). The devil, who rules the world, is the lord of death (Heb 2:14). Death is sometimes personified as a demonic power at large in the world but finally brought to bay by Christ himself, the only one who could master it (1 Cor 15:26-27; Rv 6:8; 20:13-14).<\/p>\n<p>Christ died, was buried, and rose again on the third day (Rom 4:25; 1 Cor 15:3-4; 1 Thes 4:14). Through that historic event, the power of death was broken. The NT in various ways expresses Christ’s subjection to death in payment for sin. He became obedient to death (Phil 2:8); he died as a sacrifice for the sins of all (1 Cor 5:7; 2 Cor 5:15); and he descended into hades, the place of the dead (1 Pt 3:18-19). The major point of all such passages is that he did not remain dead but defeated the devil, took the power (keys) of death, and ascended in victory (Heb 2:14-15; Rv 1:17-18). Jesus Christ worked not for his own benefit but for those who commit themselves to him (Mk 10:45; Rom 5:6-8; 1 Thes 5:9-10). By accepting a death he did not deserve, Christ has broken the power of death for his followers.<\/p>\n<p>The Christian is thus delivered from “this body of death” (Rom 7:24) by the power of Christ. Salvation comes through being baptized into Christ’s death (6:3-4), and “dying with Christ” to the world and the law (Rom 7:6; Gal 6:14; Col 2:20). That is, the death of Christ is counted by God as the believer’s death. The rebellious world’s sin (Rom 6:6) and self-idolatry (living for oneself, 2 Cor 5:14-15) become things of the past. The death of Jesus for his people is the means by which his life is given to them (4:10). The result is that believers are separated from the world just as they were once separated from God. From the world’s point of view, they are dead; Christ is their only life (Col 3:3).<\/p>\n<p>The apostle John expressed it somewhat differently. Jesus came into the world to give life to the dead (Jn 5:24). That life-giving will not happen at the resurrection; it is already happening. All who commit themselves to Jesus pass immediately from death to life. Or, to put it another way, those who keep (obey) his words will never see death (8:51-52). The point is that all who are outside Christ are already dead, and those trusting in Christ are already enjoying life. The radical difference between the Christian and the non-Christian is a difference between life and death.<\/p>\n<p>Naturally, the NT writers knew that Christians die; their problem was to find words to explain the difference from non-Christian death. Believers who die physically are said to be “dead in Christ” (1 Thes 4:16). Or they are not dead at all, but merely “asleep” (1 Cor 15:6, 18, 20, 51; 1 Thes 4:13-15; cf. Jesus’ words, Jn 11:11-14). Although their bodies are dead, deceased believers are not separated from Christ; that is, they are not really dead. All the powers of death and hell cannot separate believers from Christ (Rom 8:38-39). For them, death is not a loss but a gain; it brings them closer to Christ (2 Cor 5:1-10; Phil 1:20-21). What is more, believers will share in Christ’s victory over physical death as well. Because he is the “firstfruits” of those rising from the dead (1 Cor 15:20; Col 1:18), those “in Christ” will rise “on the last day” to be with him, whole and complete.<\/p>\n<p>On the other hand, for those who do not belong to Christ, there is a final, total separation from God. At the last judgment, all whose names are not “written in the Book of Life” are consigned to a lake of fire, in the company of death itself and hades. That final separation from God is the “second death” (Rv 20:14). Christians, however, have been saved from death (Jas 5:20; 1 Jn 3:14). The second death has no power over those who are faithful to Christ (Rv 2:11; 20:6). Instead, they will live with God, in whose presence there can be no death, for he is life itself (21:4).<\/p>\n<p><em>See also<\/em> Dead, Place of the; Intermediate State; Wrath of God.<\/p>","summary_ro":"DEATH Cessation of life (physical death) or separation from God (spiritual death). Old Testament View In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindi...","summary_en":"DEATH Cessation of life (physical death) or separation from God (spiritual death). Old Testament View In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindi...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13975,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Glory","title_en":"Glory","content_ro":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","content_en":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","summary_ro":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","summary_en":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14719,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Grace","title_en":"Grace","content_ro":"<h3>GRACE<\/h3>\n<p>The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people.<\/p>\n<p>Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT.<\/p>\n<p class=\"h2\" id=\"GraceintheOldTestament\">Grace in the Old Testament<\/p>\n<p>Early in the narrative of the OT, God reveals himself as a “God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6, <span>rsv<\/span>). As a result, it becomes possible for undeserving humans to approach him with the prayer, “If now I have found favor [or grace] in thy sight, O Lord, . . .” (Ex 34:9, <span>rsv<\/span>). Through divine initiative, human alienation from God is turned by him into a state of unmerited acceptance that opens the way for reconciliation and redemptive usefulness.<\/p>\n<p>Divine grace was already operative in the Garden of Eden when God responded to the debacle of the fall with the promise of redemption (Gn 3:15) and solicitous care rather than with abandonment or retributive annihilation. The call to Abraham was an extension of grace, not only to him as an individual, but through him as a means of universal outreach. As an inseparable part of God’s promise of individual blessing to Abraham and of a national blessing to his descendants, the indication was given that the individual and the national blessings would be instrumental in bringing about a universal blessing to “all the families of the earth” (Gn 12:2-3). Consequently, both the election of Abraham and the promise of universal blessing find expression in a God-given covenant, the object of which is to extend God’s grace to the whole human race. In a solemn confirmation of the promise to Abraham, God affirmed, “My covenant is with you, and you shall be the father of a multitude of nations. . . . And I will establish my covenant between me and you and your descendants after you throughout their generations for an everlasting covenant” (Gn 17:4, 7, <span>rsv<\/span>). This promise was to be understood as finding fulfillment on the basis of grace, not of race, so that it would become applicable to all Abraham’s offspring—not only to Jewish believers, his racial descendants, but also to his spiritual descendants, believers from all nations who profess a faith like Abraham’s (Rom 4:16). Thus, from the perspective of divine grace, the election of Abraham and of national Israel was not an end in itself. It was God’s plan for extending his redemptive designs to all believers, from all nations. In extending his grace to Abraham, God was establishing the beginnings of the church, the community of grace.<\/p>\n<p>The divine particularism evidenced in the election of Abraham and in his becoming the recipient of God’s grace provides a model for the selection of all the individuals used by God in the history of redemption. Beyond the benefits of grace accorded to individuals such as Abraham, David, the prophets, and later the apostles, by virtue of their call, loomed the potential of their contributions to the fulfillment of the covenant of God on behalf of the community of those who share the faith of Abraham—the church. In the gracious dealings of God with Israel, with its patriarchs and its leaders, God was laying the basis for his outreach of grace to the church universal. God’s gracious interventions in the old covenant were intended to manifest the ultimacy of the church in his redemptive purposes. In the exercise of their ministries, the prophets of the old covenant knew that they were serving not themselves but the church (1 Pt 1:10-12).<\/p>\n<p>As a transitional, mediatory expression of divine grace, the institutions of the old covenant possessed only a temporary validity that has been superseded by the ultimate manifestations of God’s grace in the new covenant (Heb 8:6-7). Consequently, the old covenant was to become obsolete and replaced by a new covenant that would display the full manifestation of God’s grace. The proverbial tension between law and grace becomes intelligible in this perspective. Like the election of racial Israel, the law (as one of the most visible institutions of the old covenant) was a temporary measure of divine grace accorded to anticipate and prepare the covenant of justification through grace by faith in Jesus Christ (Gal 3:23-29; Heb 10:1).<\/p>\n<p class=\"h2\" id=\"GraceintheNewTestament\">Grace in the New Testament<\/p>\n<p>The concept of grace defined as God’s active involvement on behalf of his people receives a sharper focus in the NT. Divine grace becomes embodied in the person of Jesus Christ, who demonstrates visibly the dynamic nature of God’s grace and fulfills in his ministry of redemption the old covenant promises relative to God’s gracious dealings with humanity (Jn 1:14, 17).<\/p>\n<p>God’s grace manifested in Jesus Christ makes it possible for God to forgive sinners and to gather them in the church, the new covenant community. During his ministry, Jesus repeatedly pronounced the words of forgiveness on a great number of sinners and ministered God’s benevolent succor to a variety of desperate human needs. Through teachings such as the father’s forgiveness of the prodigal son and the search for the lost sheep, Jesus made it clear that he had come to seek and save those who were lost. But ultimately it was his redemptive death on the cross that opened wide the gate of salvation for repentant sinners to find access to God’s forgiving and restorative grace. This simple truth is formulated in the doctrine of justification by faith through grace (Rom 3:23; Ti 3:7). According to this teaching, God’s gracious provision of the substitutionary death of Christ enables him to pronounce a verdict of “just” or “not guilty” on repentant sinners and to include them in his eternal purposes. As a result, they enter into the realm of God’s gracious activity, which enables them to implement the process of individual sanctification in cooperation with the Holy Spirit.<\/p>\n<p>God’s grace manifested in Jesus Christ also makes it possible for God to bestow on believers undeserved benefits that enrich their lives and unite them together in the church, the body of Christ. Their acceptance on the basis of grace endows them with a new status as children of God, members of the household of God, so that they relate to him as to their heavenly Father (Gal 4:4-6). Consequently, they become members of a community where race, class, and sex distinctions are irrelevant, since they all became equal inheritors of God’s age-long promise to Abraham of universal blessing (3:28-29). In order to enrich their individual lives and to assure the usefulness of their participation in the life of the new community, the Holy Spirit graciously energizes believers with a variety of gifts for the performance of ministries designed to benefit the church (Rom 12:6-8). Foremost among those ministries is that of apostle, itself closely linked to God’s gracious provision (1:5; 15:15-16) since it combines with the ministry of the prophets of old to provide the foundational structure of the church (Eph 2:20). Because the riches of divine grace are freely lavished upon believers in their community life upon earth (1:7-8), the church translated into eternity will demonstrate, by its very existence, the immeasurable riches of God’s grace in Jesus Christ (2:6).<\/p>\n<p>Finally, God’s grace manifested in Jesus Christ makes it possible for God to cause believers to reflect his grace in their character and relationships. The irreducible condition for receiving God’s grace is humility (Jas 4:6; 1 Pt 5:5). Such humility in relation to God enables believers to practice humility in regard to other people. From a position of grace, they can set aside selfishness and conceit in order to treat others with deference (Phil 2:3-4) in an attitude of mutual servanthood (Eph 5:21), and in a spirit of mutual forgiveness (Mt 18:23-35) so that even their communication can exhibit divine grace (Col 4:6). Since the grace of Jesus Christ constitutes the existential context of the lives and relationships of believers, they are exhorted not to pervert the grace of God into ungodly practice (Jude 1:4) but instead to grow in the grace of the Lord (2 Pt 3:18).<\/p>\n<p>The essential meaning of grace in the Bible refers to God’s disposition to exercise goodwill toward his creatures. This favorable disposition of God finds its supreme expression in Jesus Christ. By its very definition, this grace is rendered fully accessible to all humans with no other precondition than a repentant desire to receive it (Ti 2:11-12). As a result, the human condition of alienation from God and from his purposes becomes replaced with access to the otherwise unapproachable majesty of God represented by a throne, so that his grace may become available to meet human need (Heb 4:16). The tragic alternative to receiving God’s grace is to remain in hopeless alienation or to pursue sterile attempts to merit God’s favor through human efforts doomed to futility (Rom 1:21). God’s unconditional acceptance of sinners may be conditioned only by their rejection of his acceptance.<\/p>\n<p>Because Christ represents the fulfillment, the embodiment, and the dispenser of divine grace, the early Christians freely referred to God’s grace as “the grace of our Lord Jesus Christ.” This grace was conceived as being so basic and so pervasive to their individual lives and to the existence of their communities of faith that they naturally coupled the traditional greeting of <span class=\"hebrew\" lang=\"he\">shalom<\/span> (“peace”) with a reference to the grace of Jesus Christ. This is the reason for the ubiquitous repetition of numerous variations on the basic greeting formula found in almost every book of the NT, “The grace of our Lord Jesus Christ be with you all” (2 Thes 3:18).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Love; Mercy.<\/p>","content_en":"<h3>GRACE<\/h3>\n<p>The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people.<\/p>\n<p>Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT.<\/p>\n<p class=\"h2\" id=\"GraceintheOldTestament\">Grace in the Old Testament<\/p>\n<p>Early in the narrative of the OT, God reveals himself as a “God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6, <span>rsv<\/span>). As a result, it becomes possible for undeserving humans to approach him with the prayer, “If now I have found favor [or grace] in thy sight, O Lord, . . .” (Ex 34:9, <span>rsv<\/span>). Through divine initiative, human alienation from God is turned by him into a state of unmerited acceptance that opens the way for reconciliation and redemptive usefulness.<\/p>\n<p>Divine grace was already operative in the Garden of Eden when God responded to the debacle of the fall with the promise of redemption (Gn 3:15) and solicitous care rather than with abandonment or retributive annihilation. The call to Abraham was an extension of grace, not only to him as an individual, but through him as a means of universal outreach. As an inseparable part of God’s promise of individual blessing to Abraham and of a national blessing to his descendants, the indication was given that the individual and the national blessings would be instrumental in bringing about a universal blessing to “all the families of the earth” (Gn 12:2-3). Consequently, both the election of Abraham and the promise of universal blessing find expression in a God-given covenant, the object of which is to extend God’s grace to the whole human race. In a solemn confirmation of the promise to Abraham, God affirmed, “My covenant is with you, and you shall be the father of a multitude of nations. . . . And I will establish my covenant between me and you and your descendants after you throughout their generations for an everlasting covenant” (Gn 17:4, 7, <span>rsv<\/span>). This promise was to be understood as finding fulfillment on the basis of grace, not of race, so that it would become applicable to all Abraham’s offspring—not only to Jewish believers, his racial descendants, but also to his spiritual descendants, believers from all nations who profess a faith like Abraham’s (Rom 4:16). Thus, from the perspective of divine grace, the election of Abraham and of national Israel was not an end in itself. It was God’s plan for extending his redemptive designs to all believers, from all nations. In extending his grace to Abraham, God was establishing the beginnings of the church, the community of grace.<\/p>\n<p>The divine particularism evidenced in the election of Abraham and in his becoming the recipient of God’s grace provides a model for the selection of all the individuals used by God in the history of redemption. Beyond the benefits of grace accorded to individuals such as Abraham, David, the prophets, and later the apostles, by virtue of their call, loomed the potential of their contributions to the fulfillment of the covenant of God on behalf of the community of those who share the faith of Abraham—the church. In the gracious dealings of God with Israel, with its patriarchs and its leaders, God was laying the basis for his outreach of grace to the church universal. God’s gracious interventions in the old covenant were intended to manifest the ultimacy of the church in his redemptive purposes. In the exercise of their ministries, the prophets of the old covenant knew that they were serving not themselves but the church (1 Pt 1:10-12).<\/p>\n<p>As a transitional, mediatory expression of divine grace, the institutions of the old covenant possessed only a temporary validity that has been superseded by the ultimate manifestations of God’s grace in the new covenant (Heb 8:6-7). Consequently, the old covenant was to become obsolete and replaced by a new covenant that would display the full manifestation of God’s grace. The proverbial tension between law and grace becomes intelligible in this perspective. Like the election of racial Israel, the law (as one of the most visible institutions of the old covenant) was a temporary measure of divine grace accorded to anticipate and prepare the covenant of justification through grace by faith in Jesus Christ (Gal 3:23-29; Heb 10:1).<\/p>\n<p class=\"h2\" id=\"GraceintheNewTestament\">Grace in the New Testament<\/p>\n<p>The concept of grace defined as God’s active involvement on behalf of his people receives a sharper focus in the NT. Divine grace becomes embodied in the person of Jesus Christ, who demonstrates visibly the dynamic nature of God’s grace and fulfills in his ministry of redemption the old covenant promises relative to God’s gracious dealings with humanity (Jn 1:14, 17).<\/p>\n<p>God’s grace manifested in Jesus Christ makes it possible for God to forgive sinners and to gather them in the church, the new covenant community. During his ministry, Jesus repeatedly pronounced the words of forgiveness on a great number of sinners and ministered God’s benevolent succor to a variety of desperate human needs. Through teachings such as the father’s forgiveness of the prodigal son and the search for the lost sheep, Jesus made it clear that he had come to seek and save those who were lost. But ultimately it was his redemptive death on the cross that opened wide the gate of salvation for repentant sinners to find access to God’s forgiving and restorative grace. This simple truth is formulated in the doctrine of justification by faith through grace (Rom 3:23; Ti 3:7). According to this teaching, God’s gracious provision of the substitutionary death of Christ enables him to pronounce a verdict of “just” or “not guilty” on repentant sinners and to include them in his eternal purposes. As a result, they enter into the realm of God’s gracious activity, which enables them to implement the process of individual sanctification in cooperation with the Holy Spirit.<\/p>\n<p>God’s grace manifested in Jesus Christ also makes it possible for God to bestow on believers undeserved benefits that enrich their lives and unite them together in the church, the body of Christ. Their acceptance on the basis of grace endows them with a new status as children of God, members of the household of God, so that they relate to him as to their heavenly Father (Gal 4:4-6). Consequently, they become members of a community where race, class, and sex distinctions are irrelevant, since they all became equal inheritors of God’s age-long promise to Abraham of universal blessing (3:28-29). In order to enrich their individual lives and to assure the usefulness of their participation in the life of the new community, the Holy Spirit graciously energizes believers with a variety of gifts for the performance of ministries designed to benefit the church (Rom 12:6-8). Foremost among those ministries is that of apostle, itself closely linked to God’s gracious provision (1:5; 15:15-16) since it combines with the ministry of the prophets of old to provide the foundational structure of the church (Eph 2:20). Because the riches of divine grace are freely lavished upon believers in their community life upon earth (1:7-8), the church translated into eternity will demonstrate, by its very existence, the immeasurable riches of God’s grace in Jesus Christ (2:6).<\/p>\n<p>Finally, God’s grace manifested in Jesus Christ makes it possible for God to cause believers to reflect his grace in their character and relationships. The irreducible condition for receiving God’s grace is humility (Jas 4:6; 1 Pt 5:5). Such humility in relation to God enables believers to practice humility in regard to other people. From a position of grace, they can set aside selfishness and conceit in order to treat others with deference (Phil 2:3-4) in an attitude of mutual servanthood (Eph 5:21), and in a spirit of mutual forgiveness (Mt 18:23-35) so that even their communication can exhibit divine grace (Col 4:6). Since the grace of Jesus Christ constitutes the existential context of the lives and relationships of believers, they are exhorted not to pervert the grace of God into ungodly practice (Jude 1:4) but instead to grow in the grace of the Lord (2 Pt 3:18).<\/p>\n<p>The essential meaning of grace in the Bible refers to God’s disposition to exercise goodwill toward his creatures. This favorable disposition of God finds its supreme expression in Jesus Christ. By its very definition, this grace is rendered fully accessible to all humans with no other precondition than a repentant desire to receive it (Ti 2:11-12). As a result, the human condition of alienation from God and from his purposes becomes replaced with access to the otherwise unapproachable majesty of God represented by a throne, so that his grace may become available to meet human need (Heb 4:16). The tragic alternative to receiving God’s grace is to remain in hopeless alienation or to pursue sterile attempts to merit God’s favor through human efforts doomed to futility (Rom 1:21). God’s unconditional acceptance of sinners may be conditioned only by their rejection of his acceptance.<\/p>\n<p>Because Christ represents the fulfillment, the embodiment, and the dispenser of divine grace, the early Christians freely referred to God’s grace as “the grace of our Lord Jesus Christ.” This grace was conceived as being so basic and so pervasive to their individual lives and to the existence of their communities of faith that they naturally coupled the traditional greeting of <span class=\"hebrew\" lang=\"he\">shalom<\/span> (“peace”) with a reference to the grace of Jesus Christ. This is the reason for the ubiquitous repetition of numerous variations on the basic greeting formula found in almost every book of the NT, “The grace of our Lord Jesus Christ be with you all” (2 Thes 3:18).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Love; Mercy.<\/p>","summary_ro":"GRACE The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people. Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT. Grace in t...","summary_en":"GRACE The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people. Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT. Grace in t...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33260,"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":35475,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sin","title_en":"Sin","content_ro":"<h3>SIN<\/h3>\n<p>Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT.<\/p>\n<p class=\"h2\" id=\"Terminology\">Terminology<\/p>\n<p>Israel’s God sets the ideal, the standard for human behavior. The most frequent biblical words for sin speak of violating that standard in some fashion. The Hebrew word <span class=\"hebrew\" lang=\"he\">hata’<\/span> and Greek <span class=\"greek\" lang=\"el\">hamartia<\/span> meant originally “to miss the mark, fail in duty” (Rom 3:23). As Lawgiver, God sets limits to man’s freedom; another frequent term (Hebrew, <span class=\"hebrew\" lang=\"he\">‘abar<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">parabasis<\/span>) describes sin as “transgression,” “overstepping set limits.” Similar terms are <span class=\"hebrew\" lang=\"he\">pesha‘<\/span> (Hebrew), meaning “rebellion,” “transgression”; <span class=\"hebrew\" lang=\"he\">’asham<\/span> (Hebrew) denotes “trespassing God’s kingly prerogative,” “incurring guilt”; <span class=\"greek\" lang=\"el\">paraptoma<\/span> (Greek) denotes “a false step out of the appointed way,” “trespass on forbidden ground.” “Iniquity” often translates <span class=\"hebrew\" lang=\"he\">‘aon<\/span> (Hebrew, meaning “perverseness,” “wrongness”), for which the nearest NT equivalent is <span class=\"greek\" lang=\"el\">anomia<\/span> (Greek, “lawlessness”) or <span class=\"greek\" lang=\"el\">paranomia<\/span> (Greek, “lawbreaking”).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Genesis traces sin to deliberate misuse of God-given freedom in disobedience of a single limiting prohibition. Ezekiel insists eloquently upon individual responsibility against traditional theories of corporate guilt (Ez 18). Following Jeremiah, he urges the need for a cleansed, renewed inner life if outward behavior is to be reformed; the divine law must become a motivating force within a person if sin is to be overcome (Jer 31:29-34; Ez 36:24-29).<\/p>\n<p>Psalm 51 offers a keen analysis of the inner meaning of sin. By affirming “in sin did my mother conceive me,” the psalmist confessed that his life had been sinful from the first. His whole personality needed “purging”; he was defiled. Ritual sacrifices offer no solution. Only a broken, contrite heart can prepare a sinner for God’s cleansing. The only hope, the sole ground of appeal, lies in God’s steadfast love and abundant mercy. In spite of its rigorous view of sin, the OT also contains gracious assurance of forgiveness (Ps 103:8-14 Is 1:18; 55:6-7).<\/p>\n<p class=\"h2\" id=\"InJesusTeachings\">In Jesus’ Teachings<\/p>\n<p>Jesus’ teachings on the subject of sin took up the gracious offer of divine forgiveness and renewal, not only proclaiming with authority, “Your sins are forgiven,” but showing many acts of compassion and social recognition that he came to be the friend of sinners, calling them to repentance, restoring their hope and dignity (Mt 9:1-13; 11:19; Lk 15; 19:1-10).<\/p>\n<p>Jesus said little about the origin of sin, except to trace it to the human heart and will (Mt 6:22-23; 7:17-19; 18:7; Mk 7:20-23), but he significantly redefined sin’s scope. Where the law could assess only people’s actions, Jesus showed that anger, contempt, lust, hardness of heart, and deceitfulness are also sinful. He also spoke of sins of neglect, good left undone, the barren tree, the unused talent, the priest ignoring the injured, and the love never shown (Mt 25:41-46). He especially condemns sins against love—unbrotherliness, implacable hostility, selfishness, insensitivity (Lk 12:16-21; 16:19-31). And he condemned self-righteousness and spiritual blindness (Mt 23:16-26; Mk 3:22-30). Jesus spoke of sin as sickness (Mk 2:17) and sometimes as folly (Lk 12:20). Nevertheless, Jesus declared that fallen humans can be cured with God’s help (7:36-50).<\/p>\n<p class=\"h2\" id=\"InJohnsWritings\">In John’s Writings<\/p>\n<p>John’s Gospel assumes sinful humanity’s need, the sacrifice of Christ the Lamb to bear away the sin of the world, and the offer of light and life in Christ. The new note is an emphasis on sin that refuses to accept the salvation provided in Christ, by the love of God for the world—the refusal to believe. It is for loving darkness, rejecting light, and refusing to accept Christ the Savior that humans are judged already (Jn 3:16-21).<\/p>\n<p>Against Gnosticism’s claim that for advanced Christians sin does not matter, 1 John affirms 15 reasons why sin cannot be tolerated in the Christian life and emphasizes again that sin is both ignorance of the truth and lack of love (1 Jn 3:3-10). Yet God forgives those who confess their sins, while Christ atones for their sins and intercedes for them (1:7–2:2).<\/p>\n<p class=\"h2\" id=\"InPaulsWritings\">In Paul’s Writings<\/p>\n<p>Paul argued strongly, from observation and from Scripture, that all have sinned (Rom 1–3). To him, sin is a force, a power, a “law” ruling within people (Rom 5:21; 7:23; 8:2; 1 Cor 15:56), producing all kinds of evil behavior—the hardening of the conscience (Rom 7:21-24), alienation from God, and subjection to death (Rom 5:10; 6:23; Eph 2:1-5, 12; Col 1:21). Humans are helpless to reform themselves (Rom 7:24). Paul’s explanation of this desperate, universal condition is variously interpreted. Some readers think that Romans 5:12-21 says that Adam’s sin is the source of all sin; others, that it is the “similitude” (<span>kjv<\/span>) of all sin. In any event, Paul essentially said that “every man is his own Adam,” which means that each person is fully responsible for his or her sinful condition, even if the sinful nature was inherited from Adam.<\/p>\n<p>The solution to sin, for Paul, lies in the believer’s death with Christ—death to sin, self, the world. Concurrently, the new life of the invasive, effusive Spirit transforms one’s life from within, making each person a new creation by sanctifying the personality into the likeness of Christ (Rom 3:21-26; 5:6-9; 6; 8:1-4, 28-29; 2 Cor 5:14-21).<\/p>\n<p><em>See also<\/em> Flesh; Justification, Justified; Sanctification; Sin unto Death; Unpardonable Sin, The.<\/p>","content_en":"<h3>SIN<\/h3>\n<p>Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT.<\/p>\n<p class=\"h2\" id=\"Terminology\">Terminology<\/p>\n<p>Israel’s God sets the ideal, the standard for human behavior. The most frequent biblical words for sin speak of violating that standard in some fashion. The Hebrew word <span class=\"hebrew\" lang=\"he\">hata’<\/span> and Greek <span class=\"greek\" lang=\"el\">hamartia<\/span> meant originally “to miss the mark, fail in duty” (Rom 3:23). As Lawgiver, God sets limits to man’s freedom; another frequent term (Hebrew, <span class=\"hebrew\" lang=\"he\">‘abar<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">parabasis<\/span>) describes sin as “transgression,” “overstepping set limits.” Similar terms are <span class=\"hebrew\" lang=\"he\">pesha‘<\/span> (Hebrew), meaning “rebellion,” “transgression”; <span class=\"hebrew\" lang=\"he\">’asham<\/span> (Hebrew) denotes “trespassing God’s kingly prerogative,” “incurring guilt”; <span class=\"greek\" lang=\"el\">paraptoma<\/span> (Greek) denotes “a false step out of the appointed way,” “trespass on forbidden ground.” “Iniquity” often translates <span class=\"hebrew\" lang=\"he\">‘aon<\/span> (Hebrew, meaning “perverseness,” “wrongness”), for which the nearest NT equivalent is <span class=\"greek\" lang=\"el\">anomia<\/span> (Greek, “lawlessness”) or <span class=\"greek\" lang=\"el\">paranomia<\/span> (Greek, “lawbreaking”).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Genesis traces sin to deliberate misuse of God-given freedom in disobedience of a single limiting prohibition. Ezekiel insists eloquently upon individual responsibility against traditional theories of corporate guilt (Ez 18). Following Jeremiah, he urges the need for a cleansed, renewed inner life if outward behavior is to be reformed; the divine law must become a motivating force within a person if sin is to be overcome (Jer 31:29-34; Ez 36:24-29).<\/p>\n<p>Psalm 51 offers a keen analysis of the inner meaning of sin. By affirming “in sin did my mother conceive me,” the psalmist confessed that his life had been sinful from the first. His whole personality needed “purging”; he was defiled. Ritual sacrifices offer no solution. Only a broken, contrite heart can prepare a sinner for God’s cleansing. The only hope, the sole ground of appeal, lies in God’s steadfast love and abundant mercy. In spite of its rigorous view of sin, the OT also contains gracious assurance of forgiveness (Ps 103:8-14 Is 1:18; 55:6-7).<\/p>\n<p class=\"h2\" id=\"InJesusTeachings\">In Jesus’ Teachings<\/p>\n<p>Jesus’ teachings on the subject of sin took up the gracious offer of divine forgiveness and renewal, not only proclaiming with authority, “Your sins are forgiven,” but showing many acts of compassion and social recognition that he came to be the friend of sinners, calling them to repentance, restoring their hope and dignity (Mt 9:1-13; 11:19; Lk 15; 19:1-10).<\/p>\n<p>Jesus said little about the origin of sin, except to trace it to the human heart and will (Mt 6:22-23; 7:17-19; 18:7; Mk 7:20-23), but he significantly redefined sin’s scope. Where the law could assess only people’s actions, Jesus showed that anger, contempt, lust, hardness of heart, and deceitfulness are also sinful. He also spoke of sins of neglect, good left undone, the barren tree, the unused talent, the priest ignoring the injured, and the love never shown (Mt 25:41-46). He especially condemns sins against love—unbrotherliness, implacable hostility, selfishness, insensitivity (Lk 12:16-21; 16:19-31). And he condemned self-righteousness and spiritual blindness (Mt 23:16-26; Mk 3:22-30). Jesus spoke of sin as sickness (Mk 2:17) and sometimes as folly (Lk 12:20). Nevertheless, Jesus declared that fallen humans can be cured with God’s help (7:36-50).<\/p>\n<p class=\"h2\" id=\"InJohnsWritings\">In John’s Writings<\/p>\n<p>John’s Gospel assumes sinful humanity’s need, the sacrifice of Christ the Lamb to bear away the sin of the world, and the offer of light and life in Christ. The new note is an emphasis on sin that refuses to accept the salvation provided in Christ, by the love of God for the world—the refusal to believe. It is for loving darkness, rejecting light, and refusing to accept Christ the Savior that humans are judged already (Jn 3:16-21).<\/p>\n<p>Against Gnosticism’s claim that for advanced Christians sin does not matter, 1 John affirms 15 reasons why sin cannot be tolerated in the Christian life and emphasizes again that sin is both ignorance of the truth and lack of love (1 Jn 3:3-10). Yet God forgives those who confess their sins, while Christ atones for their sins and intercedes for them (1:7–2:2).<\/p>\n<p class=\"h2\" id=\"InPaulsWritings\">In Paul’s Writings<\/p>\n<p>Paul argued strongly, from observation and from Scripture, that all have sinned (Rom 1–3). To him, sin is a force, a power, a “law” ruling within people (Rom 5:21; 7:23; 8:2; 1 Cor 15:56), producing all kinds of evil behavior—the hardening of the conscience (Rom 7:21-24), alienation from God, and subjection to death (Rom 5:10; 6:23; Eph 2:1-5, 12; Col 1:21). Humans are helpless to reform themselves (Rom 7:24). Paul’s explanation of this desperate, universal condition is variously interpreted. Some readers think that Romans 5:12-21 says that Adam’s sin is the source of all sin; others, that it is the “similitude” (<span>kjv<\/span>) of all sin. In any event, Paul essentially said that “every man is his own Adam,” which means that each person is fully responsible for his or her sinful condition, even if the sinful nature was inherited from Adam.<\/p>\n<p>The solution to sin, for Paul, lies in the believer’s death with Christ—death to sin, self, the world. Concurrently, the new life of the invasive, effusive Spirit transforms one’s life from within, making each person a new creation by sanctifying the personality into the likeness of Christ (Rom 3:21-26; 5:6-9; 6; 8:1-4, 28-29; 2 Cor 5:14-21).<\/p>\n<p><em>See also<\/em> Flesh; Justification, Justified; Sanctification; Sin unto Death; Unpardonable Sin, The.<\/p>","summary_ro":"SIN Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT. Terminology Israel’s God...","summary_en":"SIN Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT. Terminology Israel’s God...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40375,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"To Whom Was the Ransom Paid?","title_en":"To Whom Was the Ransom Paid?","content_ro":"<h3>To Whom Was the Ransom Paid?<\/h3>\n<blockquote><p>This question has perplexed scholars for hundreds of years. Origen (c. 185–254), a theologian of Alexandria, maintained that the ransom was paid to the devil. Origen’s form of the theory was that Christ cheated the devil by escaping through his resurrection.<\/p><\/blockquote>\n<p>Although Jesus Christ defeated Satan and liberates believers from Satan’s bondage, Scripture does not indicate that the ransom was paid to him. God was wronged by human sin, yet he showed his great love in providing redemption (Jn 3:16). God declared humans guilty for their sin and imposed the death penalty for human transgression. Thus Scripture indicated that the ransom was really directed by Christ to the Father. The biblical references to Jesus’ life as a ransom are echoed in the satisfaction views of the atonement.<\/p>\n<p>Anselm of Canterbury in 1098 developed the satisfaction view of the atonement, emphasizing that the honor of God required satisfaction for sin. Later views emphasized the justice of God in requiring payment (ransom) for the just demands of the law and for the removal of the curse of the law, which is death (see Eph 1:7, 14; Col 1:14). Paul emphasized the justice of God, which was met so that he would be just in justifying sinners who believe (Rom 3:23-26).<\/p>\n<p>Reformed theology emphasizes the ransom as being paid by Christ’s death to meet the satisfaction of God’s justice in Christ’s atonement. Without using the term “ransom,” the same implications are carried in such condensed expressions as “Christ died for our sins” (1 Cor 15:3).<\/p>","content_en":"<h3>To Whom Was the Ransom Paid?<\/h3>\n<blockquote><p>This question has perplexed scholars for hundreds of years. Origen (c. 185–254), a theologian of Alexandria, maintained that the ransom was paid to the devil. Origen’s form of the theory was that Christ cheated the devil by escaping through his resurrection.<\/p><\/blockquote>\n<p>Although Jesus Christ defeated Satan and liberates believers from Satan’s bondage, Scripture does not indicate that the ransom was paid to him. God was wronged by human sin, yet he showed his great love in providing redemption (Jn 3:16). God declared humans guilty for their sin and imposed the death penalty for human transgression. Thus Scripture indicated that the ransom was really directed by Christ to the Father. The biblical references to Jesus’ life as a ransom are echoed in the satisfaction views of the atonement.<\/p>\n<p>Anselm of Canterbury in 1098 developed the satisfaction view of the atonement, emphasizing that the honor of God required satisfaction for sin. Later views emphasized the justice of God in requiring payment (ransom) for the just demands of the law and for the removal of the curse of the law, which is death (see Eph 1:7, 14; Col 1:14). Paul emphasized the justice of God, which was met so that he would be just in justifying sinners who believe (Rom 3:23-26).<\/p>\n<p>Reformed theology emphasizes the ransom as being paid by Christ’s death to meet the satisfaction of God’s justice in Christ’s atonement. Without using the term “ransom,” the same implications are carried in such condensed expressions as “Christ died for our sins” (1 Cor 15:3).<\/p>","summary_ro":"To Whom Was the Ransom Paid? This question has perplexed scholars for hundreds of years. Origen (c. 185–254), a theologian of Alexandria, maintained that the ransom was paid to the devil. Origen’s form of the theory was that Christ cheated the devil by escaping through his resurrection. Although Jesus Christ defeated Satan and liberates believers from Satan’s bondage, Scripture does not indicate that the ransom was paid to him. God was wronged by human sin, yet he showed his great love in pro...","summary_en":"To Whom Was the Ransom Paid? This question has perplexed scholars for hundreds of years. Origen (c. 185–254), a theologian of Alexandria, maintained that the ransom was paid to the devil. Origen’s form of the theory was that Christ cheated the devil by escaping through his resurrection. Although Jesus Christ defeated Satan and liberates believers from Satan’s bondage, Scripture does not indicate that the ransom was paid to him. God was wronged by human sin, yet he showed his great love in pro...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59742,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60924,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61593,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Land","title_en":"The Land","content_ro":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","content_en":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","summary_ro":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","summary_en":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62083,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Spirit of the Law","title_en":"The Spirit of the Law","content_ro":"<h3>The Spirit of the Law<\/h3>\n<p>In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the Passover at the scheduled time.<\/p>\n<p>Hezekiah proceeded with the Passover, holding it a month late (30:15). He deemed having the celebration to be more important than holding it at the prescribed time. By deferring the date with the express purpose of allowing time for the people to gather at the Temple in Jerusalem, Hezekiah achieved harmony between Judah and the people from the northern kingdom and unified the celebration.<\/p>\n<p>The precise regulations were less important than ensuring that the Passover was observed and that all could participate. Also, when the festival began, many of the people were not properly purified, so they were unable to slaughter their own sacrifices as the law required. Again, Hezekiah determined that it was more important for people to participate in the Passover than to meet the precise regulations. Hezekiah prayed for the pilgrims who had no opportunity to be properly prepared; they were not allowed to make the sacrifice in a state of impurity, but they were allowed to participate in the Passover. The right heart attitude and seeking the Lord in prayer brought God’s gracious acceptance (30:18-20; cp. 1 Cor 11:27-34).<\/p>\n<p>Jesus was often criticized by the religious leaders of his day for failing to observe certain aspects of the law, especially regarding Sabbath observance and purity. Jesus’ teaching and actions conveyed that it was more important to demonstrate love toward others than to follow every minute detail of the law. He also spoke harshly of the religious leaders’ own tendency to prioritize the particularities of law observance over the principles that undergird the law. While strict law observance was foundational to Jewish identity, the spirit of the law allowed for a measure of adaptability in certain circumstances.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 12:1-30; 2 Kgs 5:17-19; 2 Chr 30:1-27; Matt 15:21-28; John 8:1-11; Rom 3:23-28; 1 Cor 11:27-34; Heb 9:13-15; Jas 5:16<\/p>","content_en":"<h3>The Spirit of the Law<\/h3>\n<p>In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the Passover at the scheduled time.<\/p>\n<p>Hezekiah proceeded with the Passover, holding it a month late (30:15). He deemed having the celebration to be more important than holding it at the prescribed time. By deferring the date with the express purpose of allowing time for the people to gather at the Temple in Jerusalem, Hezekiah achieved harmony between Judah and the people from the northern kingdom and unified the celebration.<\/p>\n<p>The precise regulations were less important than ensuring that the Passover was observed and that all could participate. Also, when the festival began, many of the people were not properly purified, so they were unable to slaughter their own sacrifices as the law required. Again, Hezekiah determined that it was more important for people to participate in the Passover than to meet the precise regulations. Hezekiah prayed for the pilgrims who had no opportunity to be properly prepared; they were not allowed to make the sacrifice in a state of impurity, but they were allowed to participate in the Passover. The right heart attitude and seeking the Lord in prayer brought God’s gracious acceptance (30:18-20; cp. 1 Cor 11:27-34).<\/p>\n<p>Jesus was often criticized by the religious leaders of his day for failing to observe certain aspects of the law, especially regarding Sabbath observance and purity. Jesus’ teaching and actions conveyed that it was more important to demonstrate love toward others than to follow every minute detail of the law. He also spoke harshly of the religious leaders’ own tendency to prioritize the particularities of law observance over the principles that undergird the law. While strict law observance was foundational to Jewish identity, the spirit of the law allowed for a measure of adaptability in certain circumstances.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 12:1-30; 2 Kgs 5:17-19; 2 Chr 30:1-27; Matt 15:21-28; John 8:1-11; Rom 3:23-28; 1 Cor 11:27-34; Heb 9:13-15; Jas 5:16<\/p>","summary_ro":"The Spirit of the Law In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the P...","summary_en":"The Spirit of the Law In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62518,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87368,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88550,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89219,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Land","title_en":"The Land","content_ro":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","content_en":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","summary_ro":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","summary_en":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89709,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Spirit of the Law","title_en":"The Spirit of the Law","content_ro":"<h3>The Spirit of the Law<\/h3>\n<p>In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the Passover at the scheduled time.<\/p>\n<p>Hezekiah proceeded with the Passover, holding it a month late (30:15). He deemed having the celebration to be more important than holding it at the prescribed time. By deferring the date with the express purpose of allowing time for the people to gather at the Temple in Jerusalem, Hezekiah achieved harmony between Judah and the people from the northern kingdom and unified the celebration.<\/p>\n<p>The precise regulations were less important than ensuring that the Passover was observed and that all could participate. Also, when the festival began, many of the people were not properly purified, so they were unable to slaughter their own sacrifices as the law required. Again, Hezekiah determined that it was more important for people to participate in the Passover than to meet the precise regulations. Hezekiah prayed for the pilgrims who had no opportunity to be properly prepared; they were not allowed to make the sacrifice in a state of impurity, but they were allowed to participate in the Passover. The right heart attitude and seeking the Lord in prayer brought God’s gracious acceptance (30:18-20; cp. 1 Cor 11:27-34).<\/p>\n<p>Jesus was often criticized by the religious leaders of his day for failing to observe certain aspects of the law, especially regarding Sabbath observance and purity. Jesus’ teaching and actions conveyed that it was more important to demonstrate love toward others than to follow every minute detail of the law. He also spoke harshly of the religious leaders’ own tendency to prioritize the particularities of law observance over the principles that undergird the law. While strict law observance was foundational to Jewish identity, the spirit of the law allowed for a measure of adaptability in certain circumstances.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 12:1-30; 2 Kgs 5:17-19; 2 Chr 30:1-27; Matt 15:21-28; John 8:1-11; Rom 3:23-28; 1 Cor 11:27-34; Heb 9:13-15; Jas 5:16<\/p>","content_en":"<h3>The Spirit of the Law<\/h3>\n<p>In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the Passover at the scheduled time.<\/p>\n<p>Hezekiah proceeded with the Passover, holding it a month late (30:15). He deemed having the celebration to be more important than holding it at the prescribed time. By deferring the date with the express purpose of allowing time for the people to gather at the Temple in Jerusalem, Hezekiah achieved harmony between Judah and the people from the northern kingdom and unified the celebration.<\/p>\n<p>The precise regulations were less important than ensuring that the Passover was observed and that all could participate. Also, when the festival began, many of the people were not properly purified, so they were unable to slaughter their own sacrifices as the law required. Again, Hezekiah determined that it was more important for people to participate in the Passover than to meet the precise regulations. Hezekiah prayed for the pilgrims who had no opportunity to be properly prepared; they were not allowed to make the sacrifice in a state of impurity, but they were allowed to participate in the Passover. The right heart attitude and seeking the Lord in prayer brought God’s gracious acceptance (30:18-20; cp. 1 Cor 11:27-34).<\/p>\n<p>Jesus was often criticized by the religious leaders of his day for failing to observe certain aspects of the law, especially regarding Sabbath observance and purity. Jesus’ teaching and actions conveyed that it was more important to demonstrate love toward others than to follow every minute detail of the law. He also spoke harshly of the religious leaders’ own tendency to prioritize the particularities of law observance over the principles that undergird the law. While strict law observance was foundational to Jewish identity, the spirit of the law allowed for a measure of adaptability in certain circumstances.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 12:1-30; 2 Kgs 5:17-19; 2 Chr 30:1-27; Matt 15:21-28; John 8:1-11; Rom 3:23-28; 1 Cor 11:27-34; Heb 9:13-15; Jas 5:16<\/p>","summary_ro":"The Spirit of the Law In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the P...","summary_en":"The Spirit of the Law In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90144,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114994,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116176,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116845,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Land","title_en":"The Land","content_ro":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","content_en":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","summary_ro":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","summary_en":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117335,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Spirit of the Law","title_en":"The Spirit of the Law","content_ro":"<h3>The Spirit of the Law<\/h3>\n<p>In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the Passover at the scheduled time.<\/p>\n<p>Hezekiah proceeded with the Passover, holding it a month late (30:15). He deemed having the celebration to be more important than holding it at the prescribed time. By deferring the date with the express purpose of allowing time for the people to gather at the Temple in Jerusalem, Hezekiah achieved harmony between Judah and the people from the northern kingdom and unified the celebration.<\/p>\n<p>The precise regulations were less important than ensuring that the Passover was observed and that all could participate. Also, when the festival began, many of the people were not properly purified, so they were unable to slaughter their own sacrifices as the law required. Again, Hezekiah determined that it was more important for people to participate in the Passover than to meet the precise regulations. Hezekiah prayed for the pilgrims who had no opportunity to be properly prepared; they were not allowed to make the sacrifice in a state of impurity, but they were allowed to participate in the Passover. The right heart attitude and seeking the Lord in prayer brought God’s gracious acceptance (30:18-20; cp. 1 Cor 11:27-34).<\/p>\n<p>Jesus was often criticized by the religious leaders of his day for failing to observe certain aspects of the law, especially regarding Sabbath observance and purity. Jesus’ teaching and actions conveyed that it was more important to demonstrate love toward others than to follow every minute detail of the law. He also spoke harshly of the religious leaders’ own tendency to prioritize the particularities of law observance over the principles that undergird the law. While strict law observance was foundational to Jewish identity, the spirit of the law allowed for a measure of adaptability in certain circumstances.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 12:1-30; 2 Kgs 5:17-19; 2 Chr 30:1-27; Matt 15:21-28; John 8:1-11; Rom 3:23-28; 1 Cor 11:27-34; Heb 9:13-15; Jas 5:16<\/p>","content_en":"<h3>The Spirit of the Law<\/h3>\n<p>In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the Passover at the scheduled time.<\/p>\n<p>Hezekiah proceeded with the Passover, holding it a month late (30:15). He deemed having the celebration to be more important than holding it at the prescribed time. By deferring the date with the express purpose of allowing time for the people to gather at the Temple in Jerusalem, Hezekiah achieved harmony between Judah and the people from the northern kingdom and unified the celebration.<\/p>\n<p>The precise regulations were less important than ensuring that the Passover was observed and that all could participate. Also, when the festival began, many of the people were not properly purified, so they were unable to slaughter their own sacrifices as the law required. Again, Hezekiah determined that it was more important for people to participate in the Passover than to meet the precise regulations. Hezekiah prayed for the pilgrims who had no opportunity to be properly prepared; they were not allowed to make the sacrifice in a state of impurity, but they were allowed to participate in the Passover. The right heart attitude and seeking the Lord in prayer brought God’s gracious acceptance (30:18-20; cp. 1 Cor 11:27-34).<\/p>\n<p>Jesus was often criticized by the religious leaders of his day for failing to observe certain aspects of the law, especially regarding Sabbath observance and purity. Jesus’ teaching and actions conveyed that it was more important to demonstrate love toward others than to follow every minute detail of the law. He also spoke harshly of the religious leaders’ own tendency to prioritize the particularities of law observance over the principles that undergird the law. While strict law observance was foundational to Jewish identity, the spirit of the law allowed for a measure of adaptability in certain circumstances.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 12:1-30; 2 Kgs 5:17-19; 2 Chr 30:1-27; Matt 15:21-28; John 8:1-11; Rom 3:23-28; 1 Cor 11:27-34; Heb 9:13-15; Jas 5:16<\/p>","summary_ro":"The Spirit of the Law In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the P...","summary_en":"The Spirit of the Law In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117770,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142620,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143802,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cities of Refuge","title_en":"The Cities of Refuge","content_ro":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144471,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Land","title_en":"The Land","content_ro":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","content_en":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","summary_ro":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","summary_en":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144961,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Spirit of the Law","title_en":"The Spirit of the Law","content_ro":"<h3>The Spirit of the Law<\/h3>\n<p>In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the Passover at the scheduled time.<\/p>\n<p>Hezekiah proceeded with the Passover, holding it a month late (30:15). He deemed having the celebration to be more important than holding it at the prescribed time. By deferring the date with the express purpose of allowing time for the people to gather at the Temple in Jerusalem, Hezekiah achieved harmony between Judah and the people from the northern kingdom and unified the celebration.<\/p>\n<p>The precise regulations were less important than ensuring that the Passover was observed and that all could participate. Also, when the festival began, many of the people were not properly purified, so they were unable to slaughter their own sacrifices as the law required. Again, Hezekiah determined that it was more important for people to participate in the Passover than to meet the precise regulations. Hezekiah prayed for the pilgrims who had no opportunity to be properly prepared; they were not allowed to make the sacrifice in a state of impurity, but they were allowed to participate in the Passover. The right heart attitude and seeking the Lord in prayer brought God’s gracious acceptance (30:18-20; cp. 1 Cor 11:27-34).<\/p>\n<p>Jesus was often criticized by the religious leaders of his day for failing to observe certain aspects of the law, especially regarding Sabbath observance and purity. Jesus’ teaching and actions conveyed that it was more important to demonstrate love toward others than to follow every minute detail of the law. He also spoke harshly of the religious leaders’ own tendency to prioritize the particularities of law observance over the principles that undergird the law. While strict law observance was foundational to Jewish identity, the spirit of the law allowed for a measure of adaptability in certain circumstances.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 12:1-30; 2 Kgs 5:17-19; 2 Chr 30:1-27; Matt 15:21-28; John 8:1-11; Rom 3:23-28; 1 Cor 11:27-34; Heb 9:13-15; Jas 5:16<\/p>","content_en":"<h3>The Spirit of the Law<\/h3>\n<p>In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the Passover at the scheduled time.<\/p>\n<p>Hezekiah proceeded with the Passover, holding it a month late (30:15). He deemed having the celebration to be more important than holding it at the prescribed time. By deferring the date with the express purpose of allowing time for the people to gather at the Temple in Jerusalem, Hezekiah achieved harmony between Judah and the people from the northern kingdom and unified the celebration.<\/p>\n<p>The precise regulations were less important than ensuring that the Passover was observed and that all could participate. Also, when the festival began, many of the people were not properly purified, so they were unable to slaughter their own sacrifices as the law required. Again, Hezekiah determined that it was more important for people to participate in the Passover than to meet the precise regulations. Hezekiah prayed for the pilgrims who had no opportunity to be properly prepared; they were not allowed to make the sacrifice in a state of impurity, but they were allowed to participate in the Passover. The right heart attitude and seeking the Lord in prayer brought God’s gracious acceptance (30:18-20; cp. 1 Cor 11:27-34).<\/p>\n<p>Jesus was often criticized by the religious leaders of his day for failing to observe certain aspects of the law, especially regarding Sabbath observance and purity. Jesus’ teaching and actions conveyed that it was more important to demonstrate love toward others than to follow every minute detail of the law. He also spoke harshly of the religious leaders’ own tendency to prioritize the particularities of law observance over the principles that undergird the law. While strict law observance was foundational to Jewish identity, the spirit of the law allowed for a measure of adaptability in certain circumstances.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 12:1-30; 2 Kgs 5:17-19; 2 Chr 30:1-27; Matt 15:21-28; John 8:1-11; Rom 3:23-28; 1 Cor 11:27-34; Heb 9:13-15; Jas 5:16<\/p>","summary_ro":"The Spirit of the Law In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the P...","summary_en":"The Spirit of the Law In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the P...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145396,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":6891,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Regulations concerning Cleanness and Uncleanness","title_en":"and Uncleanness, Regulations concerning, Cleanness","content_ro":"<h3>CLEANNESS AND UNCLEANNESS, Regulations Concerning<\/h3>\n<p>Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people.<\/p>\n<p>The OT vision of a people’s relationship with God is along moral and personal lines—God’s personal nature being expressed in his giving of the law to Moses. The personal and uniquely consistent character of Israel’s Lord made him morally a completely different being from the many gods of pagan cultures. Unlike the Lord, the Baals of the Canaanites were capricious and vicious; nobody expected them to be ethically consistent. Israel’s Lord, on the other hand, could be trusted to keep his word (a verbal communication through his chosen prophets). Nobody, not even the high priest or the king, was above the law, which expressed not only God’s character but also his sovereign will for the individual and the nation. His moral consistency carried over into his miraculous interventions into history to protect his people, to judge them and their enemies, and to redeem humanity itself.<\/p>\n<p>Cleanness as defined in the book of Leviticus, therefore, was always conditioned by the presence of the personal God who gave the law. As the people sought to approach the Lord, they necessarily did so on his terms and therefore within the framework of the cultic ceremonies he had prescribed. Details of the Levitical ceremonies were designed to illustrate the moral implications of the sinner’s approach to God and God’s provision for his people to become morally clean in his sight.<\/p>\n<p>The meaning of the Levitical system was stated clearly in the psalmist’s words: “Who shall ascend the hill of the <span>Lord<\/span>? And who shall stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to what is false, and does not swear deceitfully” (Ps 24:3-4, <span>rsv<\/span>). One’s state of cleanness depends not only on external actions but also on an internal relationship with God. As a result, the sinner’s inability to satisfy the moral demands of a holy God leads to his or her complete dependence on God and on God’s provision for satisfying his own demands. That provision was detailed in the law.<\/p>\n<p>Preview<\/p>\n<p>• Early History<\/p>\n<p>• Levitical Prescriptions<\/p>\n<p>• Purification Rites<\/p>\n<p>• New Testament Perspective<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Gentile Religious Background<\/h5>\n<p>The gentile conscience was no doubt a strong influence on the development of ethnic notions of clean and unclean. The subjective sense of sin’s uncleanness is universally encountered in one form or another in the literature of every great religion, whatever explanation is given for it. Many religions have rites of purification based on water and washings. The Hebrews’ ritual avoidance of certain objects, some because of their holiness and others because of their unholiness, finds an analogy in the taboos of many primitive religions, including some of those with which the early Hebrews came into contact.<\/p>\n<p>The similarities between the Hebrew and other ancient religions are easily established by superficial comparison. It would be surprising if there were none. Those differences that give biblical religion its distinctive character, however, must be accounted for.<\/p>\n<p class=\"h2\" id=\"LeviticalPrescriptions\">Levitical Prescriptions<\/p>\n<h5>Ceremonial and Moral Law<\/h5>\n<p>The relationship between the external ceremonial details of the Mosaic law and the internally directed moral requirements of such parts of it as the Ten Commandments is one of the fundamental issues of OT theology. It is possible to demonstrate that, throughout the OT, uncleanness and sin are virtually synonymous. In many passages sin is described as uncleanness (e.g., Lv 16:16, 30; the ordeal of the bitter water in Nm 5:11-28; Zec 13:1).<\/p>\n<p>The relationship between ceremonial and moral cleanness can be illustrated from passages mentioning clean hands on the one hand (2 Sm 22:21; Jb 17:9; 22:30) and a clean heart on the other (Pss 24:4; 51:10; 73:13; Prv 20:9). The prophet Isaiah felt convicted of “unclean lips” when he was in God’s presence; a purifying coal, perhaps representing forgiveness and atonement, cleansed him (Is 6:5-7). In many passages cleanness represents innocence before God (Jb 11:4; 33:9; Ps 51:7-10; Prv 20:9), and uncleanness is said to come from sin (Ps 51:2; Is 1:16; 64:6).<\/p>\n<h5>Causes of Uncleanness<\/h5>\n<p>From the Mosaic law a number of causes of uncleanness can be derived.<\/p>\n<p>1. Some foods were not to be eaten. Various laws concerning animals make a “distinction between the unclean and the clean and between the living creature that may be eaten and the living creature that may not be eaten” (Lv 11:47, <span>rsv<\/span>). Permitted food was what was acceptable to God (see also Dt 14:3-21; Acts 15:28-29).<\/p>\n<li>2. Diseases, especially leprosy, produced an unclean state (Lv 13–14). The story of Naaman refers to leprous defilement (2 Kgs 5:1-14). The Gospels refer often to lepers (e.g., Mt 8:1-4; 10:8; 11:5; Lk 4:27). Many swellings, sores, and rashes were included under that heading, including Hansen’s disease (modern leprosy). The defilement of disease included all things touched by a diseased person (Lv 14:33-57).<\/li>\n<li>3. Bodily discharges were unclean, and contact with them defiled a person for various periods of time. Emission of semen produced uncleanness until the evening, whether in intercourse (Lv 15:16-18) or inadvertently during the night (Dt 23:10). An unnatural discharge, since it usually indicated disease, made a person unclean for seven days after it had ceased (Lv 15:1-15). Menstruation also produced uncleanness lasting seven days after it ceased (Lv 15:19-24; 2 Sm 11:4). Sexual intercourse during that time made both partners unclean (Lv 15:19-24; 20:18). Contact with the spittle of an unclean person produced uncleanness for a day (15:8).<\/li>\n<li>4. Dead bodies, or even parts of them such as bone, caused uncleanness (Nm 19:16). Persons who touched a dead body were unclean for a month, and only after that period could they celebrate their own Passover if they had missed it (9:6-11). The high priest could not even bury his own parents because of his special ritual responsibilities (Lv 21:10-11; cf. Nm 6:6-7; Hg 2:13; Mt 23:27).<\/li>\n<li>5. Idolatry was the greatest source of spiritual defilement. The entire nation of Israel was defiled because of it (Ps 106:38; Is 30:22; Ez 36:25), as were the Gentiles (Jer 43:12). Consequently, contact with Gentiles was thought to produce defilement. The gospel’s universal appeal confronted that conviction (e.g., Jn 4:9; Acts 10:28; cf. Gal 2:11-14). Closely related to the defilement of idolatry was the defilement caused by unclean spirits (Zec 13:2; cf. Mt 10:1; Mk 1:23-27).<\/li>\n<h5>Laws about Objects<\/h5>\n<p>Certain laws illustrate the principle that uncleanness was transmitted much like a contagion. Dead bodies contaminated what they touched, as did dead insects and certain crawling things (Lv 11:29-38). It is interesting that dry grain, running springwater, and water in a cistern were expressly excluded from that law of contamination; perhaps otherwise, starvation would have resulted, dead insects and mice being found in grain and water every day in an agricultural community. Unclean pottery had to be broken, but wooden vessels merely required washing (Lv 15:12). Even uncovered pots in a house where a person had died became unclean (Nm 19:15); everyone who entered the house was unclean.<\/p>\n<p>Because of their idolatrous associations, the possessions of pagans were unclean; therefore, booty taken in war had to be cleansed by fire or washing (Nm 31:21-24). Clothing of wool, linen, or leather could contract unclean “leprosy” from diseased persons and had to be tested. If the leprous spots (greenish or reddish patches) spread after a test period, the garments had to be burned (Lv 13:47-59; 14:33-53).<\/p>\n<h5>Laws about Places<\/h5>\n<p>The land and people of Israel were holy; they could be defiled by the uncleanness of economic oppression or idolatry (Jos 22:17-19; Jer 13:27). Jerusalem was a holy city, but it could be defiled by the sins of its people (Ez 22:2-4; Lam 1:8) or by the blood of its slaughtered inhabitants (Lam 4:15).<\/p>\n<p>The temple could be defiled by unclean persons. It was necessary for Hezekiah to cleanse the temple after Ahaz’s idolatrous worship (2 Chr 29:15-19); Nehemiah had to cleanse the rooms in which Tobiah had been living (Neh 13:9). One of the functions of the Day of Atonement was removal of impurities transferred to the temple by the sins of the Israelites during the past year (Lv 16:16-19; 31-33).<\/p>\n<p>An unclean place received the pieces of a leprous house after its demolition (Lv 14:45). The valley of Hinnom became Jerusalem’s garbage dump in later years, giving rise to the visions of “Gehenna” as a place of eternal punishment in NT eschatology. Since the Israelite camp was a holy place, care was taken to bury human excrement outside its boundaries (Dt 23:12-14). The value of that simple expedient in preventing disease during military excursions can hardly be exaggerated, since plagues were a great scourge of ancient armies.<\/p>\n<h5>Laws about Food<\/h5>\n<p>Certain kinds of animals were unclean and thus could not be eaten (Lv 11; Dt 14:3-21). Animals that died of old age, disease, or injury, or had been wounded by predators, were unclean. Animals that did not both chew the cud and have a cloven hoof were unclean, a definition that included pigs, camels, badgers, and rabbits among others. Israelites could eat only those fish that had both fins and scales. Birds of prey and scavengers were unclean. All winged insects were unclean except hopping insects (locusts, grasshoppers, and crickets). A large classification of “crawling things” was prohibited, including worms, lizards, snakes, weasels, and mice. In addition to all those was the ancient prohibition against eating blood (Gn 9:4; Lv 17:14-15; Dt 12:16-23; Acts 15:28-29).<\/p>\n<p class=\"h2\" id=\"PurificationRites\">Purification Rites<\/p>\n<h5>Purification by Lapse of Time<\/h5>\n<p>Secondary contamination could often be canceled simply by waiting until the evening (Lv 11:24) or for 7, 14, 40, or 80 days. Dead bodies contaminated what they touched for 7 days (Nm 19:11), as did menstruation (Lv 15:19). When a child was born, the mother’s unclean condition lasted 7 days for a boy and 14 days for a girl. An additional 33 days for a male child and 66 days for a female were required before the mother could touch any sacred thing.<\/p>\n<h5>Purification by Water<\/h5>\n<p>Contact with unclean things, such as bodily discharges, often required washing of hands and clothing, usually accompanied by the lapse of a day (Lv 15:5-11).<\/p>\n<h5>Purification by Ceremonial Substances<\/h5>\n<p>Ceremonial substances used in purification rites included the ashes of a red heifer mixed with water (Nm 19:1-10), and (in cases of leprosy) cedarwood, scarlet cloth, hyssop, and blood (Lv 14:2-9). When the altar was used in a purification ceremony, only blood was suitable, since the altar was the place of sacrifice for sin (Lv 16:18-19; Ez 43:20).<\/p>\n<h5>Purification by Sacrifice<\/h5>\n<p>Sacrifice was the ultimate source of both ritual and moral purification. All bodily discharges except sexual ones were purified by offerings of doves and pigeons (Lv 15:14-15, 29-30). Childbirth required a lamb and a bird (12:6). Poor people could offer birds in place of an animal (Lv 12:8; 14:21-32; Lk 2:24).<\/p>\n<p>In sacrifice, blood was symbolic of a life given and therefore a death experienced; the uncleanness of disease or sin was thought of as being transferred to the victim, thus removing the uncleanness (Lv 14:7). Sacrificial death, therefore, always had a substitutionary element. Only blood sacrifice could provide the moral cleansing necessary for sin itself; such sacrifice was therefore the basis of all cleansing, including that of disease.<\/p>\n<h5>Purification by Fire<\/h5>\n<p>Some contamination could be removed only by fire, such as contamination of metal pots (Nm 31:22-23). Incest was punishable not only by death but also by burning the bodies (Lv 20:14). Idolatry had to be put away by total destruction of the objects and by burning (Ex 32:20). Cities consecrated to pagan deities were to be burned.<\/p>\n<p class=\"h2\" id=\"NewTestamentPerspective\">New Testament Perspective<\/p>\n<p>The NT did not reject the OT concept of clean and unclean, but rather reinterpreted it in a new context. It stressed in particular the moral sense of the concept as well as the identification of uncleanness with sin.<\/p>\n<p>The Gospels were written in the context of OT law and its Pharisaic and Sadducean accretions. Jesus obeyed the law but was often at odds with the practical casuistry (system) that had grown up around it. Jesus taught that true defilement came from the sinner’s heart and not from outside contamination (Mk 7:14-23; Lk 11:39-41). A central element in his teaching was his attack on the ceremonial externalism of the Pharisees. Thus it has been said that Jesus “internalized” the law. It would be more correct to say that he forced attention to the law’s demands on people’s inner lives.<\/p>\n<p>The intrinsic wickedness of demons is underscored by the use of the term “unclean spirit” throughout the Gospels. In fact, the word “unclean” itself always appears in the Gospels in the context of spirit, a detail that illustrates the NT shift of emphasis from ritual uncleanness to sin and its guilt.<\/p>\n<p>An important episode in the life of the early church came in Acts 10, when God taught the apostle Peter that Gentiles were not unclean in themselves and that Peter was obliged to receive them. The result was Cornelius’s conversion.<\/p>\n<p>Jesus’ assertion that uncleanness originates in the heart bore fruit in the apostle Paul’s doctrine of Christian freedom. Paul, a Pharisee who could say of himself that he had never broken an external law, came to see that nothing is unclean in itself (Rom 14:14-20). Throughout his epistles, cleanness is the result of obedience of the heart flowing from regeneration; it is based on the cleansing power of the Atonement (see Rom 6:19; 1 Thes 2:3-4, where uncleanness is strictly moral).<\/p>\n<p>Christ’s atonement was the final cleansing agent for sin and its moral results (Heb 9:14, 22; 1 Jn 1:7), doing in reality what the blood of bulls and goats only typified. Thus those who are washed in the blood of the Lamb (Rv 7:14) are seen as wearing clean white robes (15:6; 19:8-14). His blood, symbolizing the life given and the death died by the Son at the behest of the Father, satisfies the attributes of personal justice of the triune God. Because the personal character of a righteous Father was vindicated, the personal forgiveness of sinners is morally possible. God can be in history only what he is eternally: he is both just and the justifier of believers in Christ (Rom 3:24-26).<\/p>\n<p><em>See also<\/em> Baptism; Circumcision; Uncircumcision; Offerings and Sacrifices; Law, Biblical Concept of; Dietary Laws.<\/p>","content_en":"<h3>CLEANNESS AND UNCLEANNESS, Regulations Concerning<\/h3>\n<p>Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people.<\/p>\n<p>The OT vision of a people’s relationship with God is along moral and personal lines—God’s personal nature being expressed in his giving of the law to Moses. The personal and uniquely consistent character of Israel’s Lord made him morally a completely different being from the many gods of pagan cultures. Unlike the Lord, the Baals of the Canaanites were capricious and vicious; nobody expected them to be ethically consistent. Israel’s Lord, on the other hand, could be trusted to keep his word (a verbal communication through his chosen prophets). Nobody, not even the high priest or the king, was above the law, which expressed not only God’s character but also his sovereign will for the individual and the nation. His moral consistency carried over into his miraculous interventions into history to protect his people, to judge them and their enemies, and to redeem humanity itself.<\/p>\n<p>Cleanness as defined in the book of Leviticus, therefore, was always conditioned by the presence of the personal God who gave the law. As the people sought to approach the Lord, they necessarily did so on his terms and therefore within the framework of the cultic ceremonies he had prescribed. Details of the Levitical ceremonies were designed to illustrate the moral implications of the sinner’s approach to God and God’s provision for his people to become morally clean in his sight.<\/p>\n<p>The meaning of the Levitical system was stated clearly in the psalmist’s words: “Who shall ascend the hill of the <span>Lord<\/span>? And who shall stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to what is false, and does not swear deceitfully” (Ps 24:3-4, <span>rsv<\/span>). One’s state of cleanness depends not only on external actions but also on an internal relationship with God. As a result, the sinner’s inability to satisfy the moral demands of a holy God leads to his or her complete dependence on God and on God’s provision for satisfying his own demands. That provision was detailed in the law.<\/p>\n<p>Preview<\/p>\n<p>• Early History<\/p>\n<p>• Levitical Prescriptions<\/p>\n<p>• Purification Rites<\/p>\n<p>• New Testament Perspective<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Gentile Religious Background<\/h5>\n<p>The gentile conscience was no doubt a strong influence on the development of ethnic notions of clean and unclean. The subjective sense of sin’s uncleanness is universally encountered in one form or another in the literature of every great religion, whatever explanation is given for it. Many religions have rites of purification based on water and washings. The Hebrews’ ritual avoidance of certain objects, some because of their holiness and others because of their unholiness, finds an analogy in the taboos of many primitive religions, including some of those with which the early Hebrews came into contact.<\/p>\n<p>The similarities between the Hebrew and other ancient religions are easily established by superficial comparison. It would be surprising if there were none. Those differences that give biblical religion its distinctive character, however, must be accounted for.<\/p>\n<p class=\"h2\" id=\"LeviticalPrescriptions\">Levitical Prescriptions<\/p>\n<h5>Ceremonial and Moral Law<\/h5>\n<p>The relationship between the external ceremonial details of the Mosaic law and the internally directed moral requirements of such parts of it as the Ten Commandments is one of the fundamental issues of OT theology. It is possible to demonstrate that, throughout the OT, uncleanness and sin are virtually synonymous. In many passages sin is described as uncleanness (e.g., Lv 16:16, 30; the ordeal of the bitter water in Nm 5:11-28; Zec 13:1).<\/p>\n<p>The relationship between ceremonial and moral cleanness can be illustrated from passages mentioning clean hands on the one hand (2 Sm 22:21; Jb 17:9; 22:30) and a clean heart on the other (Pss 24:4; 51:10; 73:13; Prv 20:9). The prophet Isaiah felt convicted of “unclean lips” when he was in God’s presence; a purifying coal, perhaps representing forgiveness and atonement, cleansed him (Is 6:5-7). In many passages cleanness represents innocence before God (Jb 11:4; 33:9; Ps 51:7-10; Prv 20:9), and uncleanness is said to come from sin (Ps 51:2; Is 1:16; 64:6).<\/p>\n<h5>Causes of Uncleanness<\/h5>\n<p>From the Mosaic law a number of causes of uncleanness can be derived.<\/p>\n<p>1. Some foods were not to be eaten. Various laws concerning animals make a “distinction between the unclean and the clean and between the living creature that may be eaten and the living creature that may not be eaten” (Lv 11:47, <span>rsv<\/span>). Permitted food was what was acceptable to God (see also Dt 14:3-21; Acts 15:28-29).<\/p>\n<li>2. Diseases, especially leprosy, produced an unclean state (Lv 13–14). The story of Naaman refers to leprous defilement (2 Kgs 5:1-14). The Gospels refer often to lepers (e.g., Mt 8:1-4; 10:8; 11:5; Lk 4:27). Many swellings, sores, and rashes were included under that heading, including Hansen’s disease (modern leprosy). The defilement of disease included all things touched by a diseased person (Lv 14:33-57).<\/li>\n<li>3. Bodily discharges were unclean, and contact with them defiled a person for various periods of time. Emission of semen produced uncleanness until the evening, whether in intercourse (Lv 15:16-18) or inadvertently during the night (Dt 23:10). An unnatural discharge, since it usually indicated disease, made a person unclean for seven days after it had ceased (Lv 15:1-15). Menstruation also produced uncleanness lasting seven days after it ceased (Lv 15:19-24; 2 Sm 11:4). Sexual intercourse during that time made both partners unclean (Lv 15:19-24; 20:18). Contact with the spittle of an unclean person produced uncleanness for a day (15:8).<\/li>\n<li>4. Dead bodies, or even parts of them such as bone, caused uncleanness (Nm 19:16). Persons who touched a dead body were unclean for a month, and only after that period could they celebrate their own Passover if they had missed it (9:6-11). The high priest could not even bury his own parents because of his special ritual responsibilities (Lv 21:10-11; cf. Nm 6:6-7; Hg 2:13; Mt 23:27).<\/li>\n<li>5. Idolatry was the greatest source of spiritual defilement. The entire nation of Israel was defiled because of it (Ps 106:38; Is 30:22; Ez 36:25), as were the Gentiles (Jer 43:12). Consequently, contact with Gentiles was thought to produce defilement. The gospel’s universal appeal confronted that conviction (e.g., Jn 4:9; Acts 10:28; cf. Gal 2:11-14). Closely related to the defilement of idolatry was the defilement caused by unclean spirits (Zec 13:2; cf. Mt 10:1; Mk 1:23-27).<\/li>\n<h5>Laws about Objects<\/h5>\n<p>Certain laws illustrate the principle that uncleanness was transmitted much like a contagion. Dead bodies contaminated what they touched, as did dead insects and certain crawling things (Lv 11:29-38). It is interesting that dry grain, running springwater, and water in a cistern were expressly excluded from that law of contamination; perhaps otherwise, starvation would have resulted, dead insects and mice being found in grain and water every day in an agricultural community. Unclean pottery had to be broken, but wooden vessels merely required washing (Lv 15:12). Even uncovered pots in a house where a person had died became unclean (Nm 19:15); everyone who entered the house was unclean.<\/p>\n<p>Because of their idolatrous associations, the possessions of pagans were unclean; therefore, booty taken in war had to be cleansed by fire or washing (Nm 31:21-24). Clothing of wool, linen, or leather could contract unclean “leprosy” from diseased persons and had to be tested. If the leprous spots (greenish or reddish patches) spread after a test period, the garments had to be burned (Lv 13:47-59; 14:33-53).<\/p>\n<h5>Laws about Places<\/h5>\n<p>The land and people of Israel were holy; they could be defiled by the uncleanness of economic oppression or idolatry (Jos 22:17-19; Jer 13:27). Jerusalem was a holy city, but it could be defiled by the sins of its people (Ez 22:2-4; Lam 1:8) or by the blood of its slaughtered inhabitants (Lam 4:15).<\/p>\n<p>The temple could be defiled by unclean persons. It was necessary for Hezekiah to cleanse the temple after Ahaz’s idolatrous worship (2 Chr 29:15-19); Nehemiah had to cleanse the rooms in which Tobiah had been living (Neh 13:9). One of the functions of the Day of Atonement was removal of impurities transferred to the temple by the sins of the Israelites during the past year (Lv 16:16-19; 31-33).<\/p>\n<p>An unclean place received the pieces of a leprous house after its demolition (Lv 14:45). The valley of Hinnom became Jerusalem’s garbage dump in later years, giving rise to the visions of “Gehenna” as a place of eternal punishment in NT eschatology. Since the Israelite camp was a holy place, care was taken to bury human excrement outside its boundaries (Dt 23:12-14). The value of that simple expedient in preventing disease during military excursions can hardly be exaggerated, since plagues were a great scourge of ancient armies.<\/p>\n<h5>Laws about Food<\/h5>\n<p>Certain kinds of animals were unclean and thus could not be eaten (Lv 11; Dt 14:3-21). Animals that died of old age, disease, or injury, or had been wounded by predators, were unclean. Animals that did not both chew the cud and have a cloven hoof were unclean, a definition that included pigs, camels, badgers, and rabbits among others. Israelites could eat only those fish that had both fins and scales. Birds of prey and scavengers were unclean. All winged insects were unclean except hopping insects (locusts, grasshoppers, and crickets). A large classification of “crawling things” was prohibited, including worms, lizards, snakes, weasels, and mice. In addition to all those was the ancient prohibition against eating blood (Gn 9:4; Lv 17:14-15; Dt 12:16-23; Acts 15:28-29).<\/p>\n<p class=\"h2\" id=\"PurificationRites\">Purification Rites<\/p>\n<h5>Purification by Lapse of Time<\/h5>\n<p>Secondary contamination could often be canceled simply by waiting until the evening (Lv 11:24) or for 7, 14, 40, or 80 days. Dead bodies contaminated what they touched for 7 days (Nm 19:11), as did menstruation (Lv 15:19). When a child was born, the mother’s unclean condition lasted 7 days for a boy and 14 days for a girl. An additional 33 days for a male child and 66 days for a female were required before the mother could touch any sacred thing.<\/p>\n<h5>Purification by Water<\/h5>\n<p>Contact with unclean things, such as bodily discharges, often required washing of hands and clothing, usually accompanied by the lapse of a day (Lv 15:5-11).<\/p>\n<h5>Purification by Ceremonial Substances<\/h5>\n<p>Ceremonial substances used in purification rites included the ashes of a red heifer mixed with water (Nm 19:1-10), and (in cases of leprosy) cedarwood, scarlet cloth, hyssop, and blood (Lv 14:2-9). When the altar was used in a purification ceremony, only blood was suitable, since the altar was the place of sacrifice for sin (Lv 16:18-19; Ez 43:20).<\/p>\n<h5>Purification by Sacrifice<\/h5>\n<p>Sacrifice was the ultimate source of both ritual and moral purification. All bodily discharges except sexual ones were purified by offerings of doves and pigeons (Lv 15:14-15, 29-30). Childbirth required a lamb and a bird (12:6). Poor people could offer birds in place of an animal (Lv 12:8; 14:21-32; Lk 2:24).<\/p>\n<p>In sacrifice, blood was symbolic of a life given and therefore a death experienced; the uncleanness of disease or sin was thought of as being transferred to the victim, thus removing the uncleanness (Lv 14:7). Sacrificial death, therefore, always had a substitutionary element. Only blood sacrifice could provide the moral cleansing necessary for sin itself; such sacrifice was therefore the basis of all cleansing, including that of disease.<\/p>\n<h5>Purification by Fire<\/h5>\n<p>Some contamination could be removed only by fire, such as contamination of metal pots (Nm 31:22-23). Incest was punishable not only by death but also by burning the bodies (Lv 20:14). Idolatry had to be put away by total destruction of the objects and by burning (Ex 32:20). Cities consecrated to pagan deities were to be burned.<\/p>\n<p class=\"h2\" id=\"NewTestamentPerspective\">New Testament Perspective<\/p>\n<p>The NT did not reject the OT concept of clean and unclean, but rather reinterpreted it in a new context. It stressed in particular the moral sense of the concept as well as the identification of uncleanness with sin.<\/p>\n<p>The Gospels were written in the context of OT law and its Pharisaic and Sadducean accretions. Jesus obeyed the law but was often at odds with the practical casuistry (system) that had grown up around it. Jesus taught that true defilement came from the sinner’s heart and not from outside contamination (Mk 7:14-23; Lk 11:39-41). A central element in his teaching was his attack on the ceremonial externalism of the Pharisees. Thus it has been said that Jesus “internalized” the law. It would be more correct to say that he forced attention to the law’s demands on people’s inner lives.<\/p>\n<p>The intrinsic wickedness of demons is underscored by the use of the term “unclean spirit” throughout the Gospels. In fact, the word “unclean” itself always appears in the Gospels in the context of spirit, a detail that illustrates the NT shift of emphasis from ritual uncleanness to sin and its guilt.<\/p>\n<p>An important episode in the life of the early church came in Acts 10, when God taught the apostle Peter that Gentiles were not unclean in themselves and that Peter was obliged to receive them. The result was Cornelius’s conversion.<\/p>\n<p>Jesus’ assertion that uncleanness originates in the heart bore fruit in the apostle Paul’s doctrine of Christian freedom. Paul, a Pharisee who could say of himself that he had never broken an external law, came to see that nothing is unclean in itself (Rom 14:14-20). Throughout his epistles, cleanness is the result of obedience of the heart flowing from regeneration; it is based on the cleansing power of the Atonement (see Rom 6:19; 1 Thes 2:3-4, where uncleanness is strictly moral).<\/p>\n<p>Christ’s atonement was the final cleansing agent for sin and its moral results (Heb 9:14, 22; 1 Jn 1:7), doing in reality what the blood of bulls and goats only typified. Thus those who are washed in the blood of the Lamb (Rv 7:14) are seen as wearing clean white robes (15:6; 19:8-14). His blood, symbolizing the life given and the death died by the Son at the behest of the Father, satisfies the attributes of personal justice of the triune God. Because the personal character of a righteous Father was vindicated, the personal forgiveness of sinners is morally possible. God can be in history only what he is eternally: he is both just and the justifier of believers in Christ (Rom 3:24-26).<\/p>\n<p><em>See also<\/em> Baptism; Circumcision; Uncircumcision; Offerings and Sacrifices; Law, Biblical Concept of; Dietary Laws.<\/p>","summary_ro":"CLEANNESS AND UNCLEANNESS, Regulations Concerning Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people. The OT vision of a people’s relationship with God is along moral and persona...","summary_en":"CLEANNESS AND UNCLEANNESS, Regulations Concerning Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people. The OT vision of a people’s relationship with God is along moral and persona...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14647,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel","title_en":"Gospel","content_ro":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","content_en":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","summary_ro":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","summary_en":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40238,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Christian Experience of Forgiveness","title_en":"The Christian Experience of Forgiveness","content_ro":"<h3>The Christian Experience of Forgiveness<\/h3>\n<blockquote><p>The Christian understanding of forgiveness has broad implications:<\/p><\/blockquote>\n<li>1. It reflects the character of God as one who pardons and enters into a meaningful relationship with his creature, producing a change in human relationship with him. This has been done in the costly anguish of the cross of Christ.<\/li>\n<li>2. It expresses the efficacy of divine atonement in the reconciliation of man with God. Those who truly realize their condition as sinners know that God can remove sin and redeem sinners. This must be experienced, not just comprehended intellectually. In Christ’s death, sin is condemned and absolutely judged, and yet Christ bears the penalty on our behalf by his sacrifice.<\/li>\n<li>3. For the apostle Paul, the bare concept of forgiveness does not convey deeply enough the full consequences. Instead, he speaks of being justified. To be “treated as righteous” is a rich consequence of forgiveness (Rom 4:5), a gift of God’s grace (3:24), a present experience (1 Cor 4:4) for those who have a faith relationship with Christ (Rom 3:26). Thus, justification is the positive relationship that forgiveness provides.<\/li>\n<li>4. Forgiveness implies that God has reconciled man to himself (Eph 2:14-17). The outcome is peace with God (Phil 4:7; Col 3:15), a reconciliation accomplished by the cross (Col 1:20). This is the implication of all the references in Romans 5 to being justified, reconciled, and trusting.<\/li>\n<li>5. Forgiveness includes the theme of fellowship with God the Father (1 Thes 1:3), Son (1 Cor 1:9), and Holy Spirit (2 Cor 13:14). It is expressed in the Pauline phrase “in Christ” or “in the Lord” (used some 164 times), indicating a profound relationship of communion and union with God. Forgiveness as reconciliation and restoration to fellowship with God comprehends, in effect, the whole nature of the Christian life. Sanctification is its fruit, and glorification is its objective. In forgiveness, God ultimately remains God, and the erring sinner is brought home to the Father who has eternally loved him.<\/li>","content_en":"<h3>The Christian Experience of Forgiveness<\/h3>\n<blockquote><p>The Christian understanding of forgiveness has broad implications:<\/p><\/blockquote>\n<li>1. It reflects the character of God as one who pardons and enters into a meaningful relationship with his creature, producing a change in human relationship with him. This has been done in the costly anguish of the cross of Christ.<\/li>\n<li>2. It expresses the efficacy of divine atonement in the reconciliation of man with God. Those who truly realize their condition as sinners know that God can remove sin and redeem sinners. This must be experienced, not just comprehended intellectually. In Christ’s death, sin is condemned and absolutely judged, and yet Christ bears the penalty on our behalf by his sacrifice.<\/li>\n<li>3. For the apostle Paul, the bare concept of forgiveness does not convey deeply enough the full consequences. Instead, he speaks of being justified. To be “treated as righteous” is a rich consequence of forgiveness (Rom 4:5), a gift of God’s grace (3:24), a present experience (1 Cor 4:4) for those who have a faith relationship with Christ (Rom 3:26). Thus, justification is the positive relationship that forgiveness provides.<\/li>\n<li>4. Forgiveness implies that God has reconciled man to himself (Eph 2:14-17). The outcome is peace with God (Phil 4:7; Col 3:15), a reconciliation accomplished by the cross (Col 1:20). This is the implication of all the references in Romans 5 to being justified, reconciled, and trusting.<\/li>\n<li>5. Forgiveness includes the theme of fellowship with God the Father (1 Thes 1:3), Son (1 Cor 1:9), and Holy Spirit (2 Cor 13:14). It is expressed in the Pauline phrase “in Christ” or “in the Lord” (used some 164 times), indicating a profound relationship of communion and union with God. Forgiveness as reconciliation and restoration to fellowship with God comprehends, in effect, the whole nature of the Christian life. Sanctification is its fruit, and glorification is its objective. In forgiveness, God ultimately remains God, and the erring sinner is brought home to the Father who has eternally loved him.<\/li>","summary_ro":"The Christian Experience of Forgiveness The Christian understanding of forgiveness has broad implications: 1. It reflects the character of God as one who pardons and enters into a meaningful relationship with his creature, producing a change in human relationship with him. This has been done in the costly anguish of the cross of Christ. 2. It expresses the efficacy of divine atonement in the reconciliation of man with God. Those who truly realize their condition as sinners know that God can r...","summary_en":"The Christian Experience of Forgiveness The Christian understanding of forgiveness has broad implications: 1. It reflects the character of God as one who pardons and enters into a meaningful relationship with his creature, producing a change in human relationship with him. This has been done in the costly anguish of the cross of Christ. 2. It expresses the efficacy of divine atonement in the reconciliation of man with God. Those who truly realize their condition as sinners know that God can r...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57243,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:24","title_en":"Study Note: Romani 3:24","content_ro":"<p><strong>3:24<\/strong> <em>God, in his grace:<\/em> God <em>makes us right in his sight<\/em><em>,<\/em> not because he has to, but because he has freely chosen to give us his favor <em>through Christ Jesus<\/em>. Because we are helpless slaves of sin (3:9), our righteous status before God can never be earned (see 4:4-5). • <em>through Christ Jesus when he freed us from the penalty for our sins<\/em> (literally <em>through the redemption that is in Christ Jesus<\/em>): In Paul’s day, <em>redemption<\/em> referred to the price paid to free a slave. God paid our redemption price with the blood of his own Son to rescue us from our slavery to sin (see 3:9). This language was used in the Old Testament to refer to the Exodus, the first redemption of God’s people from bondage (see 2 Sam 7:23). God promised that he would again redeem his people (Hos 13:14; Mic 4:10).<\/p>","content_en":"<p><strong>3:24<\/strong> <em>God, in his grace:<\/em> God <em>makes us right in his sight<\/em><em>,<\/em> not because he has to, but because he has freely chosen to give us his favor <em>through Christ Jesus<\/em>. Because we are helpless slaves of sin (3:9), our righteous status before God can never be earned (see 4:4-5). • <em>through Christ Jesus when he freed us from the penalty for our sins<\/em> (literally <em>through the redemption that is in Christ Jesus<\/em>): In Paul’s day, <em>redemption<\/em> referred to the price paid to free a slave. God paid our redemption price with the blood of his own Son to rescue us from our slavery to sin (see 3:9). This language was used in the Old Testament to refer to the Exodus, the first redemption of God’s people from bondage (see 2 Sam 7:23). God promised that he would again redeem his people (Hos 13:14; Mic 4:10).<\/p>","summary_ro":"3:24 God, in his grace: God makes us right in his sight, not because he has to, but because he has freely chosen to give us his favor through Christ Jesus. Because we are helpless slaves of sin (3:9), our righteous status before God can never be earned (see 4:4-5). • through Christ Jesus when he freed us from the penalty for our sins (literally through the redemption that is in Christ Jesus): In Paul’s day, redemption referred to the price paid to free a slave. God paid our redemption price w...","summary_en":"3:24 God, in his grace: God makes us right in his sight, not because he has to, but because he has freely chosen to give us his favor through Christ Jesus. Because we are helpless slaves of sin (3:9), our righteous status before God can never be earned (see 4:4-5). • through Christ Jesus when he freed us from the penalty for our sins (literally through the redemption that is in Christ Jesus): In Paul’s day, redemption referred to the price paid to free a slave. God paid our redemption price w...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84869,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:24","title_en":"Study Note: Romani 3:24","content_ro":"<p><strong>3:24<\/strong> <em>God, in his grace:<\/em> God <em>makes us right in his sight<\/em><em>,<\/em> not because he has to, but because he has freely chosen to give us his favor <em>through Christ Jesus<\/em>. Because we are helpless slaves of sin (3:9), our righteous status before God can never be earned (see 4:4-5). • <em>through Christ Jesus when he freed us from the penalty for our sins<\/em> (literally <em>through the redemption that is in Christ Jesus<\/em>): In Paul’s day, <em>redemption<\/em> referred to the price paid to free a slave. God paid our redemption price with the blood of his own Son to rescue us from our slavery to sin (see 3:9). This language was used in the Old Testament to refer to the Exodus, the first redemption of God’s people from bondage (see 2 Sam 7:23). God promised that he would again redeem his people (Hos 13:14; Mic 4:10).<\/p>","content_en":"<p><strong>3:24<\/strong> <em>God, in his grace:<\/em> God <em>makes us right in his sight<\/em><em>,<\/em> not because he has to, but because he has freely chosen to give us his favor <em>through Christ Jesus<\/em>. Because we are helpless slaves of sin (3:9), our righteous status before God can never be earned (see 4:4-5). • <em>through Christ Jesus when he freed us from the penalty for our sins<\/em> (literally <em>through the redemption that is in Christ Jesus<\/em>): In Paul’s day, <em>redemption<\/em> referred to the price paid to free a slave. God paid our redemption price with the blood of his own Son to rescue us from our slavery to sin (see 3:9). This language was used in the Old Testament to refer to the Exodus, the first redemption of God’s people from bondage (see 2 Sam 7:23). God promised that he would again redeem his people (Hos 13:14; Mic 4:10).<\/p>","summary_ro":"3:24 God, in his grace: God makes us right in his sight, not because he has to, but because he has freely chosen to give us his favor through Christ Jesus. Because we are helpless slaves of sin (3:9), our righteous status before God can never be earned (see 4:4-5). • through Christ Jesus when he freed us from the penalty for our sins (literally through the redemption that is in Christ Jesus): In Paul’s day, redemption referred to the price paid to free a slave. God paid our redemption price w...","summary_en":"3:24 God, in his grace: God makes us right in his sight, not because he has to, but because he has freely chosen to give us his favor through Christ Jesus. Because we are helpless slaves of sin (3:9), our righteous status before God can never be earned (see 4:4-5). • through Christ Jesus when he freed us from the penalty for our sins (literally through the redemption that is in Christ Jesus): In Paul’s day, redemption referred to the price paid to free a slave. God paid our redemption price w...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112495,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:24","title_en":"Study Note: Romani 3:24","content_ro":"<p><strong>3:24<\/strong> <em>God, in his grace:<\/em> God <em>makes us right in his sight<\/em><em>,<\/em> not because he has to, but because he has freely chosen to give us his favor <em>through Christ Jesus<\/em>. Because we are helpless slaves of sin (3:9), our righteous status before God can never be earned (see 4:4-5). • <em>through Christ Jesus when he freed us from the penalty for our sins<\/em> (literally <em>through the redemption that is in Christ Jesus<\/em>): In Paul’s day, <em>redemption<\/em> referred to the price paid to free a slave. God paid our redemption price with the blood of his own Son to rescue us from our slavery to sin (see 3:9). This language was used in the Old Testament to refer to the Exodus, the first redemption of God’s people from bondage (see 2 Sam 7:23). God promised that he would again redeem his people (Hos 13:14; Mic 4:10).<\/p>","content_en":"<p><strong>3:24<\/strong> <em>God, in his grace:<\/em> God <em>makes us right in his sight<\/em><em>,<\/em> not because he has to, but because he has freely chosen to give us his favor <em>through Christ Jesus<\/em>. Because we are helpless slaves of sin (3:9), our righteous status before God can never be earned (see 4:4-5). • <em>through Christ Jesus when he freed us from the penalty for our sins<\/em> (literally <em>through the redemption that is in Christ Jesus<\/em>): In Paul’s day, <em>redemption<\/em> referred to the price paid to free a slave. God paid our redemption price with the blood of his own Son to rescue us from our slavery to sin (see 3:9). This language was used in the Old Testament to refer to the Exodus, the first redemption of God’s people from bondage (see 2 Sam 7:23). God promised that he would again redeem his people (Hos 13:14; Mic 4:10).<\/p>","summary_ro":"3:24 God, in his grace: God makes us right in his sight, not because he has to, but because he has freely chosen to give us his favor through Christ Jesus. Because we are helpless slaves of sin (3:9), our righteous status before God can never be earned (see 4:4-5). • through Christ Jesus when he freed us from the penalty for our sins (literally through the redemption that is in Christ Jesus): In Paul’s day, redemption referred to the price paid to free a slave. God paid our redemption price w...","summary_en":"3:24 God, in his grace: God makes us right in his sight, not because he has to, but because he has freely chosen to give us his favor through Christ Jesus. Because we are helpless slaves of sin (3:9), our righteous status before God can never be earned (see 4:4-5). • through Christ Jesus when he freed us from the penalty for our sins (literally through the redemption that is in Christ Jesus): In Paul’s day, redemption referred to the price paid to free a slave. God paid our redemption price w...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140121,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:24","title_en":"Study Note: Romani 3:24","content_ro":"<p><strong>3:24<\/strong> <em>God, in his grace:<\/em> God <em>makes us right in his sight<\/em><em>,<\/em> not because he has to, but because he has freely chosen to give us his favor <em>through Christ Jesus<\/em>. Because we are helpless slaves of sin (3:9), our righteous status before God can never be earned (see 4:4-5). • <em>through Christ Jesus when he freed us from the penalty for our sins<\/em> (literally <em>through the redemption that is in Christ Jesus<\/em>): In Paul’s day, <em>redemption<\/em> referred to the price paid to free a slave. God paid our redemption price with the blood of his own Son to rescue us from our slavery to sin (see 3:9). This language was used in the Old Testament to refer to the Exodus, the first redemption of God’s people from bondage (see 2 Sam 7:23). God promised that he would again redeem his people (Hos 13:14; Mic 4:10).<\/p>","content_en":"<p><strong>3:24<\/strong> <em>God, in his grace:<\/em> God <em>makes us right in his sight<\/em><em>,<\/em> not because he has to, but because he has freely chosen to give us his favor <em>through Christ Jesus<\/em>. Because we are helpless slaves of sin (3:9), our righteous status before God can never be earned (see 4:4-5). • <em>through Christ Jesus when he freed us from the penalty for our sins<\/em> (literally <em>through the redemption that is in Christ Jesus<\/em>): In Paul’s day, <em>redemption<\/em> referred to the price paid to free a slave. God paid our redemption price with the blood of his own Son to rescue us from our slavery to sin (see 3:9). This language was used in the Old Testament to refer to the Exodus, the first redemption of God’s people from bondage (see 2 Sam 7:23). God promised that he would again redeem his people (Hos 13:14; Mic 4:10).<\/p>","summary_ro":"3:24 God, in his grace: God makes us right in his sight, not because he has to, but because he has freely chosen to give us his favor through Christ Jesus. Because we are helpless slaves of sin (3:9), our righteous status before God can never be earned (see 4:4-5). • through Christ Jesus when he freed us from the penalty for our sins (literally through the redemption that is in Christ Jesus): In Paul’s day, redemption referred to the price paid to free a slave. God paid our redemption price w...","summary_en":"3:24 God, in his grace: God makes us right in his sight, not because he has to, but because he has freely chosen to give us his favor through Christ Jesus. Because we are helpless slaves of sin (3:9), our righteous status before God can never be earned (see 4:4-5). • through Christ Jesus when he freed us from the penalty for our sins (literally through the redemption that is in Christ Jesus): In Paul’s day, redemption referred to the price paid to free a slave. God paid our redemption price w...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61078,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Family Redeemer","title_en":"The Family Redeemer","content_ro":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","content_en":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","summary_ro":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","summary_en":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66545,"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":88704,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Family Redeemer","title_en":"The Family Redeemer","content_ro":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","content_en":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","summary_ro":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","summary_en":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94171,"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":116330,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Family Redeemer","title_en":"The Family Redeemer","content_ro":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","content_en":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","summary_ro":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","summary_en":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121797,"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":143956,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Family Redeemer","title_en":"The Family Redeemer","content_ro":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","content_en":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","summary_ro":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","summary_en":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149423,"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}],"25":[{"id":5265,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Blood","title_en":"Blood","content_ro":"<h3>BLOOD<\/h3>\n<p>Fluid that circulates through the body of a person or a vertebrate animal. Aside from reference to the common physical substance, the term “blood” has a number of metaphorical uses in the Bible. At times, it refers to a red color: “the sun will be turned into darkness, and the moon will turn bloodred” (Acts 2:20, <span>nlt<\/span>). The “blood of the grape” means wine (Dt 32:14, <span>rsv<\/span>). In the NT the expression “flesh and blood” refers to human life, to “natural” humanity: “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>; see also 1 Cor 15:50; Gal 1:16; Eph 6:12). After betraying Jesus, Judas recognized that he had “sinned in betraying innocent blood” (Mt 27:4, <span>rsv<\/span>). In such passages “blood” has reference to life lived at the human level, natural life as opposed to spiritual or divine life.<\/p>\n<p>The term “blood” is also used in the sense of shedding blood, that is, in killing or murder. Psalm 9:12 speaks of one “who avenges blood.” Genesis 37:26 refers to the brothers who concealed Joseph’s blood, that is, his murder. To be “burdened with the blood of another” (Prv 28:17, <span>rsv<\/span>) means to be guilty of murder. At the crucifixion Pilate said, “I am innocent of the blood of this man” (Mt 27:24-25). Thus, the idea of violent death is regularly connected with blood.<\/p>\n<p>The logic of such expressions becomes particularly clear when one sees how closely life is associated with blood. Three passages specifically tie the two together. “Only you shall not eat flesh with its life, that is, its blood” (Gn 9:4, <span>rsv<\/span>). “For the life of the flesh is in the blood” (Lv 17:11, <span>rsv<\/span>). “The only restriction is never to eat the blood, for the blood is the life” (Dt 12:23, <span>tlb<\/span>). Because God is the author of all life, any shedding of blood (any killing) is a serious matter. A certain sanctity associated with blood forms the basis for prohibitions against eating it. (Compare what the apostles said in Acts 15:20.) Blood stands for the “life principle” that is from God.<\/p>\n<p>Because of its association with life, blood takes on a special significance in the sacrificial motif. On the Day of Atonement (Lv 16), the blood of a bull and of a goat was sprinkled upon the altar as a “covering” of the people’s sin. Life was poured out in death. Animal life was given up on behalf of the life of the people. Judgment and atonement were carried out through a transfer of the sin of the people to the animal sacrifice. Transference is depicted also by the scapegoat in the same ceremony (Lv 16:20-22). In the first Passover (Ex 12:1-13), the blood bore the same meaning. Animal blood posted on each door was a sign that a death had already taken place, so the angel of death passed over.<\/p>\n<p>Further, because life is connected with blood, blood becomes the supreme offering to God. In the ratification of the covenant (Ex 24), Moses poured half the sacrificial blood on the altar; after reading the covenant to the people and receiving their affirmative response, he sprinkled the rest of the blood on them and said, “This blood confirms the covenant the <span>Lord<\/span> has made with you in giving you these laws” (Ex 24:8, <span>nlt<\/span>). Sprinkling blood on both the altar and the people bound God and the Israelites together in covenant relationship. In the sacrifices of Israel, blood stood for death and depending on the context, might also stand for judgment, sacrifice, substitution, or redemption. Life with God was made possible by blood.<\/p>\n<p>In the NT, apart from medical references (e.g., Mt 9:20) and references to murder (e.g., Acts 22:20), the primary reference is to the blood of Christ, an allusion to the OT motifs. The synoptic Gospels show that at the Last Supper Jesus spoke of his blood with reference to a new covenant (Mt 26:28; Mk 14:24; Lk 22:20). The language surrounding those sayings reveals the sacrificial motif; Jesus was speaking of his death and its redemptive significance. The fourth Gospel expresses the same theology in different terms and in a different context: “Unless you eat the flesh of the Son of Man and drink his blood, you cannot have eternal life within you” (Jn 6:53, <span>nlt<\/span>). The believer is said to participate by faith in the death and resurrection of the Lord (see also 1 Cor 10:16).<\/p>\n<p>The apostle Paul’s letters likewise associate blood with Christ’s death, so much so that the word becomes—like the term “cross”—synonymous with the death of Christ in its saving significance: making peace “by means of his blood on the cross” (Col 1:20, <span>nlt<\/span>); and in a passage on reconciliation: “though you once were far away from God, now you have been brought near to him because of the blood of Christ” (Eph 2:13, <span>nlt<\/span>). “Blood” and “cross” both stand for the death of Jesus in reconciling Jew and Gentile to God and in the creation of a new humanity. Paul evidently had in mind the sacrifice of the Day of Atonement when he said that God purposed that Christ be an atoning sacrifice by his blood (Rom 3:25). His vocabulary (from Lv 16) focused on the most important sacrifice of Jewish tradition.<\/p>\n<p>Peter made reference to the blood of the covenant (Ex 24) when he described Christian exiles as having been sprinkled with the blood of Christ (1 Pt 1:2). He reminded his readers that they had been redeemed by that blood (v 19). In calling Christ the “spotless lamb of God,” he may have had in mind either the servant of Isaiah 53 or the Passover lamb, both of which had redemptive significance in his readers’ minds. Finally, to the writer of Hebrews the whole OT system of sacrifices found its ultimate fulfillment in the blood of Christ, that is, in his sacrificial death (Heb 9:7-28; 13:11-12).<\/p>\n<p>Thus, NT references to the blood of Christ point to the culminating and comprehensive redemption achieved by God in the death of his Son (Heb 10:20). Both justice and justification were thus achieved (Rom 3:26). The blood of Christ is therefore called the “once for all” means of redemption (Heb 9:26). <em>See<\/em> Atonement; Offerings and Sacrifices.<\/p>","content_en":"<h3>BLOOD<\/h3>\n<p>Fluid that circulates through the body of a person or a vertebrate animal. Aside from reference to the common physical substance, the term “blood” has a number of metaphorical uses in the Bible. At times, it refers to a red color: “the sun will be turned into darkness, and the moon will turn bloodred” (Acts 2:20, <span>nlt<\/span>). The “blood of the grape” means wine (Dt 32:14, <span>rsv<\/span>). In the NT the expression “flesh and blood” refers to human life, to “natural” humanity: “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>; see also 1 Cor 15:50; Gal 1:16; Eph 6:12). After betraying Jesus, Judas recognized that he had “sinned in betraying innocent blood” (Mt 27:4, <span>rsv<\/span>). In such passages “blood” has reference to life lived at the human level, natural life as opposed to spiritual or divine life.<\/p>\n<p>The term “blood” is also used in the sense of shedding blood, that is, in killing or murder. Psalm 9:12 speaks of one “who avenges blood.” Genesis 37:26 refers to the brothers who concealed Joseph’s blood, that is, his murder. To be “burdened with the blood of another” (Prv 28:17, <span>rsv<\/span>) means to be guilty of murder. At the crucifixion Pilate said, “I am innocent of the blood of this man” (Mt 27:24-25). Thus, the idea of violent death is regularly connected with blood.<\/p>\n<p>The logic of such expressions becomes particularly clear when one sees how closely life is associated with blood. Three passages specifically tie the two together. “Only you shall not eat flesh with its life, that is, its blood” (Gn 9:4, <span>rsv<\/span>). “For the life of the flesh is in the blood” (Lv 17:11, <span>rsv<\/span>). “The only restriction is never to eat the blood, for the blood is the life” (Dt 12:23, <span>tlb<\/span>). Because God is the author of all life, any shedding of blood (any killing) is a serious matter. A certain sanctity associated with blood forms the basis for prohibitions against eating it. (Compare what the apostles said in Acts 15:20.) Blood stands for the “life principle” that is from God.<\/p>\n<p>Because of its association with life, blood takes on a special significance in the sacrificial motif. On the Day of Atonement (Lv 16), the blood of a bull and of a goat was sprinkled upon the altar as a “covering” of the people’s sin. Life was poured out in death. Animal life was given up on behalf of the life of the people. Judgment and atonement were carried out through a transfer of the sin of the people to the animal sacrifice. Transference is depicted also by the scapegoat in the same ceremony (Lv 16:20-22). In the first Passover (Ex 12:1-13), the blood bore the same meaning. Animal blood posted on each door was a sign that a death had already taken place, so the angel of death passed over.<\/p>\n<p>Further, because life is connected with blood, blood becomes the supreme offering to God. In the ratification of the covenant (Ex 24), Moses poured half the sacrificial blood on the altar; after reading the covenant to the people and receiving their affirmative response, he sprinkled the rest of the blood on them and said, “This blood confirms the covenant the <span>Lord<\/span> has made with you in giving you these laws” (Ex 24:8, <span>nlt<\/span>). Sprinkling blood on both the altar and the people bound God and the Israelites together in covenant relationship. In the sacrifices of Israel, blood stood for death and depending on the context, might also stand for judgment, sacrifice, substitution, or redemption. Life with God was made possible by blood.<\/p>\n<p>In the NT, apart from medical references (e.g., Mt 9:20) and references to murder (e.g., Acts 22:20), the primary reference is to the blood of Christ, an allusion to the OT motifs. The synoptic Gospels show that at the Last Supper Jesus spoke of his blood with reference to a new covenant (Mt 26:28; Mk 14:24; Lk 22:20). The language surrounding those sayings reveals the sacrificial motif; Jesus was speaking of his death and its redemptive significance. The fourth Gospel expresses the same theology in different terms and in a different context: “Unless you eat the flesh of the Son of Man and drink his blood, you cannot have eternal life within you” (Jn 6:53, <span>nlt<\/span>). The believer is said to participate by faith in the death and resurrection of the Lord (see also 1 Cor 10:16).<\/p>\n<p>The apostle Paul’s letters likewise associate blood with Christ’s death, so much so that the word becomes—like the term “cross”—synonymous with the death of Christ in its saving significance: making peace “by means of his blood on the cross” (Col 1:20, <span>nlt<\/span>); and in a passage on reconciliation: “though you once were far away from God, now you have been brought near to him because of the blood of Christ” (Eph 2:13, <span>nlt<\/span>). “Blood” and “cross” both stand for the death of Jesus in reconciling Jew and Gentile to God and in the creation of a new humanity. Paul evidently had in mind the sacrifice of the Day of Atonement when he said that God purposed that Christ be an atoning sacrifice by his blood (Rom 3:25). His vocabulary (from Lv 16) focused on the most important sacrifice of Jewish tradition.<\/p>\n<p>Peter made reference to the blood of the covenant (Ex 24) when he described Christian exiles as having been sprinkled with the blood of Christ (1 Pt 1:2). He reminded his readers that they had been redeemed by that blood (v 19). In calling Christ the “spotless lamb of God,” he may have had in mind either the servant of Isaiah 53 or the Passover lamb, both of which had redemptive significance in his readers’ minds. Finally, to the writer of Hebrews the whole OT system of sacrifices found its ultimate fulfillment in the blood of Christ, that is, in his sacrificial death (Heb 9:7-28; 13:11-12).<\/p>\n<p>Thus, NT references to the blood of Christ point to the culminating and comprehensive redemption achieved by God in the death of his Son (Heb 10:20). Both justice and justification were thus achieved (Rom 3:26). The blood of Christ is therefore called the “once for all” means of redemption (Heb 9:26). <em>See<\/em> Atonement; Offerings and Sacrifices.<\/p>","summary_ro":"BLOOD Fluid that circulates through the body of a person or a vertebrate animal. Aside from reference to the common physical substance, the term “blood” has a number of metaphorical uses in the Bible. At times, it refers to a red color: “the sun will be turned into darkness, and the moon will turn bloodred” (Acts 2:20, nlt). The “blood of the grape” means wine (Dt 32:14, rsv). In the NT the expression “flesh and blood” refers to human life, to “natural” humanity: “Flesh and blood has not reve...","summary_en":"BLOOD Fluid that circulates through the body of a person or a vertebrate animal. Aside from reference to the common physical substance, the term “blood” has a number of metaphorical uses in the Bible. At times, it refers to a red color: “the sun will be turned into darkness, and the moon will turn bloodred” (Acts 2:20, nlt). The “blood of the grape” means wine (Dt 32:14, rsv). In the NT the expression “flesh and blood” refers to human life, to “natural” humanity: “Flesh and blood has not reve...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11518,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Expiation*","title_en":"Expiation*","content_ro":"<h3>EXPIATION*<\/h3>\n<p>Atonement, purification, or removal of sin or its guilt. The term occurs in some English translations (such as <span>asv<\/span>, <span>erv<\/span>) for “reconciliation” (Heb 2:17) or “propitiation” (Rom 3:25; 1 Jn 2:2; 4:10). “Expiation” also appears in some English translations of some OT passages (Nm 35:33; Dt 32:43; 1 Sm 3:14; Is 27:9). The word does not appear in modern Bible translations.<\/p>\n<p>The Hebrew family of words translated by “expiation” speaks fundamentally of a solution for sin, and the most common association is with the idea of atonement. Expiation has to do with removing the blot of sin, and hence the term is related to such words as “forgive,” “purge,” “cleanse,” or “atone.”<\/p>\n<p>All NT references to expiation have to do with the sacrifice of Christ for human sin. In the Bible both expiation and propitiation are part of God’s atoning work. Christ’s sacrifice both propitiates (turns away) the wrath of God and expiates (covers) human sin. God’s redemptive work is both personal, or relational, and objective. When a biblical context concentrates on God’s wrath, propitiation is involved; when human sin is the focus, then redemption provides expiation.<\/p>\n<p><em>See also<\/em> Atonement; Offerings and Sacrifices; Propitiation.<\/p>","content_en":"<h3>EXPIATION*<\/h3>\n<p>Atonement, purification, or removal of sin or its guilt. The term occurs in some English translations (such as <span>asv<\/span>, <span>erv<\/span>) for “reconciliation” (Heb 2:17) or “propitiation” (Rom 3:25; 1 Jn 2:2; 4:10). “Expiation” also appears in some English translations of some OT passages (Nm 35:33; Dt 32:43; 1 Sm 3:14; Is 27:9). The word does not appear in modern Bible translations.<\/p>\n<p>The Hebrew family of words translated by “expiation” speaks fundamentally of a solution for sin, and the most common association is with the idea of atonement. Expiation has to do with removing the blot of sin, and hence the term is related to such words as “forgive,” “purge,” “cleanse,” or “atone.”<\/p>\n<p>All NT references to expiation have to do with the sacrifice of Christ for human sin. In the Bible both expiation and propitiation are part of God’s atoning work. Christ’s sacrifice both propitiates (turns away) the wrath of God and expiates (covers) human sin. God’s redemptive work is both personal, or relational, and objective. When a biblical context concentrates on God’s wrath, propitiation is involved; when human sin is the focus, then redemption provides expiation.<\/p>\n<p><em>See also<\/em> Atonement; Offerings and Sacrifices; Propitiation.<\/p>","summary_ro":"EXPIATION* Atonement, purification, or removal of sin or its guilt. The term occurs in some English translations (such as asv, erv) for “reconciliation” (Heb 2:17) or “propitiation” (Rom 3:25; 1 Jn 2:2; 4:10). “Expiation” also appears in some English translations of some OT passages (Nm 35:33; Dt 32:43; 1 Sm 3:14; Is 27:9). The word does not appear in modern Bible translations. The Hebrew family of words translated by “expiation” speaks fundamentally of a solution for sin, and the most common...","summary_en":"EXPIATION* Atonement, purification, or removal of sin or its guilt. The term occurs in some English translations (such as asv, erv) for “reconciliation” (Heb 2:17) or “propitiation” (Rom 3:25; 1 Jn 2:2; 4:10). “Expiation” also appears in some English translations of some OT passages (Nm 35:33; Dt 32:43; 1 Sm 3:14; Is 27:9). The word does not appear in modern Bible translations. The Hebrew family of words translated by “expiation” speaks fundamentally of a solution for sin, and the most common...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14643,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel","title_en":"Gospel","content_ro":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","content_en":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","summary_ro":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","summary_en":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17359,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Incarnation*","title_en":"Incarnation*","content_ro":"<h3>INCARNATION*<\/h3>\n<p>Literally, “in flesh”; theologically, the doctrine that in Jesus of Nazareth God took on human flesh and became the God-man. Historically, the doctrine of incarnation was central in the christological debates of patristic times and has recently come to the fore again in academic circles. Biblically, it expresses the mystery of Jesus’ identity.<\/p>\n<p class=\"h2\" id=\"NewTestamentTestimony\">New Testament Testimony<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>The Gospel of Mark has no account of the Incarnation and stresses Jesus’ messiahship more than his deity. As a result, some believe that it represents an earlier stage in the development of the church’s theology, before the doctrine of incarnation had evolved. That is doubtful for two reasons: Incarnation passages like the Philippians hymn (Phil 2:6-11) probably antedate Mark’s Gospel, and Mark has a well-developed theology of the two natures of Christ. Although he stresses Jesus’ humanity, Mark accents it with an emphasis on divinity. Jesus was called the “beloved Son” by a heavenly voice at his baptism and transfiguration (Mk 1:11; 9:7); demons called him divine (3:11; 5:7), as did a Roman centurion (15:39). Jesus’ “Abba” prayers (14:36; cf. Mt 26:39; Lk 22:42) indicate his sense of divine identity, and at his trial he was charged with claiming the title “Son of the Blessed” (14:61-62). Thus, though the Incarnation is nowhere explicitly stated in Mark, it is implicitly affirmed.<\/p>\n<p>Matthew and Luke express the Incarnation. The birth narratives, of course, stress the event itself, with Matthew emphasizing Jesus’ royal messiahship, and Luke, the divine witness of the Holy Spirit. Matthew’s Gospel is Christ-centered; Luke concentrates on Christ as Savior, or more precisely, on salvation-history. Although Matthew presents Jesus’ humanity, he emphasizes his lordship (Mt 23:6-10) and divine sonship. The Incarnation thus becomes the means whereby the divine becomes human in a universal sense (1:23; 18:20; 24:14; 28:18-20). Luke shows the greatest interest of the three in Jesus’ earthly life. Nevertheless, his Gospel does not stress the human side of Jesus as much as Mark’s. Luke portrays Jesus primarily as the divine Savior within history (Lk 2:11; 4:16-30). He combines Jesus’ messianic office and divine nature, showing that the incarnate Son of God suffered and was exalted in order to bring people to God.<\/p>\n<h5>John’s Writings<\/h5>\n<p>The apostle John’s doctrine of incarnation is more explicit than any of the others, teaching not only Jesus’ God-man status but also his preexistent “glory” (Jn 1:1-18). Central in this presentation is the oneness between Jesus and God the Father (10:29-30; 14:8-11; 1 Jn 2:23). The “I am” (the expressed Christ, taken from the OT title for the one true God and probably signifying God’s personal name, Yahweh) came to reveal God to his people (Jn 1:4-5, 14, 18). Yet John also has the most balanced presentation of the Incarnation. The divine Logos or Word (1:1-18) is the exemplar of perfect humanity; he “became flesh” (v 14) to enlighten people (vv 5, 9) and generate in them “eternal life” (3:14-18; 1 Jn 1:1-3; 4:9).<\/p>\n<h5>Paul’s Epistles<\/h5>\n<p>The apostle Paul presented the Incarnation as Jesus’ path to suffering and redemption. In Galatians 4:4-5 the Incarnation (“born of woman”) came “in the fullness of time” or at the apex of salvation-history, to “redeem those who were under the law.” In the Philippians hymn (Phil 2:6-11, quotes from <span>nasb<\/span>), the Incarnation is seen in terms of preexistence (“though he was in the form of God”), humiliation (“emptied . . . humbled”), and obedience (“becoming obedient to the point of death”). The goal of the Incarnation was the cross (“even death on a cross”), and its result was Christ’s exaltation. The hymn is perhaps the supreme theological statement on the Incarnation in the NT. Jesus’ human life was an “emptying,” a refusal to seize the prerogatives of his deity (“did not regard equality with God a thing to be grasped”).<\/p>\n<p>Paul described Christ as a second Adam (Rom 5:12-19; 1 Cor 15:45-47), who brought humanity a new possibility to attain what Adam had forsaken. Through assuming the form of a man, Christ became the Redeemer who reconciles people to God (Rom 3:25; 2 Cor 5:19; 1 Tm 1:15). Paul stressed even more, however, that the exalted Christ provides newness of life (Rom 6:4-6; 2 Cor 3:17-18; Col 3:1-4). A hymn in the Letter to the Colossians (1:15-20) employs ideas from Jewish wisdom speculation, and possibly Greek themes, to show Christ as the “firstborn” and the “fullness of God.” The one who always existed as God, through his sacrificial death, became the exalted Lord and brought humankind to God (see also the “flesh-spirit” theme in Rom 1:3-4; 1 Tm 3:16).<\/p>\n<h5>Hebrews<\/h5>\n<p>The Letter to the Hebrews strongly speaks of the Incarnation. The opening hymn (Heb 1:1-3) accents Christ’s exalted status as “the very stamp” of God’s image and the radiance of his glory. Christ is superior to the angels (1:4-9), yet he became a man in order to suffer for human salvation (2:9; 5:7-9). The Incarnation is aligned with sinful humankind’s need for a Savior. The purpose of Hebrews is to show Christ’s incomparable superiority to the OT sacrifices, and at the same time to stress his work of salvation. His real temptation (2:18; 4:15) combined with his sinlessness (4:15; 5:9; 7:26) is the human remedy for human sin. The Incarnation was Christ’s path to final, once-for-all atonement and victory over sin (7:28; 9:26).<\/p>\n<p class=\"h2\" id=\"HistoricalDevelopment\">Historical Development<\/p>\n<p>The first group to challenge the traditional doctrine of incarnation was the Gnostics, who in the late first century denied that Jesus was truly human. Their Greek belief that the physical creation was evil led them to deny the Incarnation. They believed Christ to be a quasi-spiritual being who merely appeared human. The theologian Marcion (d. c. 160), trained by Gnostic teachers, also accepted a docetic interpretation of Christ (his humanity was only apparent). Marcion taught his doctrine as an antidote to the OT or Jewish-oriented Christianity in his day. After his excommunication in <span>AD<\/span> 144, Marcion founded his own church, and his views were widely disseminated in the next two centuries. Partly in reaction to Marcion’s christological heresy, the orthodox churches unified their doctrine.<\/p>\n<p>The next challenge to the orthodox view came through the Arian, Apollinarian, and Nestorian controversies in the third and fourth centuries. Arianism held that the Incarnation was total, so that Christ the Logos was no longer fully God. At the same time, he was not fully human, so Christ was someone between two natures. The Council of Nicaea (<span>AD<\/span> 325) affirmed that Jesus was indeed both God and man. A further question soon arose, however, as to the relation between his two natures. Apollinarius (310?–390?) taught that only the body of Jesus was human; his soul was absorbed completely into the divine Logos. Nestorius (c. 381–451) taught that the two natures must always remain distinct in the person of Christ; they functioned together but were separate in his being. The Council of Chalcedon (<span>AD<\/span> 451) affirmed the unity of the two natures in Jesus. Many opponents of Chalcedon arose, called Monophysites, who believed in one divine nature in Jesus, who was only in a sense human. That movement caused serious political and religious divisions, and the Council of Constantinople (680–81) reaffirmed Chalcedon and established the orthodox incarnation theology.<\/p>\n<p>In the eighth century, Spain and France were centers of the “adoptionist” controversy. Adoptionism taught that at birth Jesus was human, but at his baptism he underwent a “second birth” and was “adopted” as Son of God. It was condemned in a series of synods and never gained many adherents until modern times. During the scholastic age, Peter Lombard (1095?–1160) advocated what became known as “nihilism.” The Incarnation supposedly caused no fundamental change in Jesus’ deity, but his human nature was both insubstantial and unessential. That view likewise was condemned by Pope Alexander III (1159–81). Another debate at that time centered on the relationship between the fall and the Incarnation. Thomas Aquinas (1224–74) concluded that there was a cause-effect connection; the Incarnation was necessitated by sin rather than predestined apart from the fall.<\/p>\n<p>The Roman Catholic Church and the Protestant Reformers follow basically the same orthodox teaching about the Incarnation. The conflict in the Reformation centered more on soteriology (the doctrine of salvation). Several aberrant antitrinitarian movements took advantage of the breakdown in ecclesiastical authority, however. Michael Servetus (1511–53) taught a pantheistic view of the Incarnation, focused on the divine Spirit becoming manifest in the human form of Jesus. Thus the Logos is not a distinct person in the Godhead, nor is it fundamentally different from a “divine spark” in every person. At the same time Laelius Socinus (1525–62) and his nephew, Faustus Socinus (1539–1604), taught a unitarian system. The Incarnation was not a transferral of the divine essence but a communication of divine authority and revelation. Christ thus did not die as an atonement but as a moral example. Both Servetus and Socinianism were condemned by Catholics and Protestants alike.<\/p>\n<p>In the 17th and 18th centuries “kenoticism” (from Greek for “empty”) taught that in the Incarnation the Logos totally “emptied himself” (Phil 2:7) of the divine attributes. That doctrine represented the final phase of a dialogue from the scholastic period about the exact communication between Jesus’ two natures. Was his human nature omnipotent? If not, how did the man Jesus exercise the divine attributes? The kenotic school believed that Jesus was fully human and that his divine nature was quiescent until after the Ascension. His miraculous powers were external, given by the Spirit. Against that view, the majority of theologians argued that Jesus was at all times both God and man, and that in Philippians 2:6-8 Jesus did not lay aside the attributes of deity (he still exhibited the “form of God”) but rather the majesty associated with deity.<\/p>\n<p>The 19th and 20th centuries have given rise to a view that the Incarnation was a “myth,” a pictorial way of describing how God spoke through Jesus. The virgin birth was not historical, nor did any of the supernatural events of the Gospels ever take place. Rather, the stories in the Gospels were concoctions of the later church, efforts to portray Jesus’ impact on the movement. The Gospels, however, have too strong a flavor of accurate history for such a view to prevail (see Lk 1:1-5; Jn 19:35; 21:24).<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The NT teaching on the Incarnation balances the humanity and divinity of Christ. Those two facts must harmonize in any theological system, for both are absolutely necessary parts of God’s redemptive plan. In the Incarnation, Jesus became a perfect human being. As God in human flesh, he suffered the divine penalty for sin as an innocent substitute. Being both God and man, Jesus simultaneously revealed God’s will for human life and reconciled sinful people to God through his own perfect life and death. Because of the Incarnation, therefore, those who believe in Christ have peace with God and new life from God.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Life and Teachings of; Genealogy of Jesus Christ; Virgin Birth of Jesus.<\/p>","content_en":"<h3>INCARNATION*<\/h3>\n<p>Literally, “in flesh”; theologically, the doctrine that in Jesus of Nazareth God took on human flesh and became the God-man. Historically, the doctrine of incarnation was central in the christological debates of patristic times and has recently come to the fore again in academic circles. Biblically, it expresses the mystery of Jesus’ identity.<\/p>\n<p class=\"h2\" id=\"NewTestamentTestimony\">New Testament Testimony<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>The Gospel of Mark has no account of the Incarnation and stresses Jesus’ messiahship more than his deity. As a result, some believe that it represents an earlier stage in the development of the church’s theology, before the doctrine of incarnation had evolved. That is doubtful for two reasons: Incarnation passages like the Philippians hymn (Phil 2:6-11) probably antedate Mark’s Gospel, and Mark has a well-developed theology of the two natures of Christ. Although he stresses Jesus’ humanity, Mark accents it with an emphasis on divinity. Jesus was called the “beloved Son” by a heavenly voice at his baptism and transfiguration (Mk 1:11; 9:7); demons called him divine (3:11; 5:7), as did a Roman centurion (15:39). Jesus’ “Abba” prayers (14:36; cf. Mt 26:39; Lk 22:42) indicate his sense of divine identity, and at his trial he was charged with claiming the title “Son of the Blessed” (14:61-62). Thus, though the Incarnation is nowhere explicitly stated in Mark, it is implicitly affirmed.<\/p>\n<p>Matthew and Luke express the Incarnation. The birth narratives, of course, stress the event itself, with Matthew emphasizing Jesus’ royal messiahship, and Luke, the divine witness of the Holy Spirit. Matthew’s Gospel is Christ-centered; Luke concentrates on Christ as Savior, or more precisely, on salvation-history. Although Matthew presents Jesus’ humanity, he emphasizes his lordship (Mt 23:6-10) and divine sonship. The Incarnation thus becomes the means whereby the divine becomes human in a universal sense (1:23; 18:20; 24:14; 28:18-20). Luke shows the greatest interest of the three in Jesus’ earthly life. Nevertheless, his Gospel does not stress the human side of Jesus as much as Mark’s. Luke portrays Jesus primarily as the divine Savior within history (Lk 2:11; 4:16-30). He combines Jesus’ messianic office and divine nature, showing that the incarnate Son of God suffered and was exalted in order to bring people to God.<\/p>\n<h5>John’s Writings<\/h5>\n<p>The apostle John’s doctrine of incarnation is more explicit than any of the others, teaching not only Jesus’ God-man status but also his preexistent “glory” (Jn 1:1-18). Central in this presentation is the oneness between Jesus and God the Father (10:29-30; 14:8-11; 1 Jn 2:23). The “I am” (the expressed Christ, taken from the OT title for the one true God and probably signifying God’s personal name, Yahweh) came to reveal God to his people (Jn 1:4-5, 14, 18). Yet John also has the most balanced presentation of the Incarnation. The divine Logos or Word (1:1-18) is the exemplar of perfect humanity; he “became flesh” (v 14) to enlighten people (vv 5, 9) and generate in them “eternal life” (3:14-18; 1 Jn 1:1-3; 4:9).<\/p>\n<h5>Paul’s Epistles<\/h5>\n<p>The apostle Paul presented the Incarnation as Jesus’ path to suffering and redemption. In Galatians 4:4-5 the Incarnation (“born of woman”) came “in the fullness of time” or at the apex of salvation-history, to “redeem those who were under the law.” In the Philippians hymn (Phil 2:6-11, quotes from <span>nasb<\/span>), the Incarnation is seen in terms of preexistence (“though he was in the form of God”), humiliation (“emptied . . . humbled”), and obedience (“becoming obedient to the point of death”). The goal of the Incarnation was the cross (“even death on a cross”), and its result was Christ’s exaltation. The hymn is perhaps the supreme theological statement on the Incarnation in the NT. Jesus’ human life was an “emptying,” a refusal to seize the prerogatives of his deity (“did not regard equality with God a thing to be grasped”).<\/p>\n<p>Paul described Christ as a second Adam (Rom 5:12-19; 1 Cor 15:45-47), who brought humanity a new possibility to attain what Adam had forsaken. Through assuming the form of a man, Christ became the Redeemer who reconciles people to God (Rom 3:25; 2 Cor 5:19; 1 Tm 1:15). Paul stressed even more, however, that the exalted Christ provides newness of life (Rom 6:4-6; 2 Cor 3:17-18; Col 3:1-4). A hymn in the Letter to the Colossians (1:15-20) employs ideas from Jewish wisdom speculation, and possibly Greek themes, to show Christ as the “firstborn” and the “fullness of God.” The one who always existed as God, through his sacrificial death, became the exalted Lord and brought humankind to God (see also the “flesh-spirit” theme in Rom 1:3-4; 1 Tm 3:16).<\/p>\n<h5>Hebrews<\/h5>\n<p>The Letter to the Hebrews strongly speaks of the Incarnation. The opening hymn (Heb 1:1-3) accents Christ’s exalted status as “the very stamp” of God’s image and the radiance of his glory. Christ is superior to the angels (1:4-9), yet he became a man in order to suffer for human salvation (2:9; 5:7-9). The Incarnation is aligned with sinful humankind’s need for a Savior. The purpose of Hebrews is to show Christ’s incomparable superiority to the OT sacrifices, and at the same time to stress his work of salvation. His real temptation (2:18; 4:15) combined with his sinlessness (4:15; 5:9; 7:26) is the human remedy for human sin. The Incarnation was Christ’s path to final, once-for-all atonement and victory over sin (7:28; 9:26).<\/p>\n<p class=\"h2\" id=\"HistoricalDevelopment\">Historical Development<\/p>\n<p>The first group to challenge the traditional doctrine of incarnation was the Gnostics, who in the late first century denied that Jesus was truly human. Their Greek belief that the physical creation was evil led them to deny the Incarnation. They believed Christ to be a quasi-spiritual being who merely appeared human. The theologian Marcion (d. c. 160), trained by Gnostic teachers, also accepted a docetic interpretation of Christ (his humanity was only apparent). Marcion taught his doctrine as an antidote to the OT or Jewish-oriented Christianity in his day. After his excommunication in <span>AD<\/span> 144, Marcion founded his own church, and his views were widely disseminated in the next two centuries. Partly in reaction to Marcion’s christological heresy, the orthodox churches unified their doctrine.<\/p>\n<p>The next challenge to the orthodox view came through the Arian, Apollinarian, and Nestorian controversies in the third and fourth centuries. Arianism held that the Incarnation was total, so that Christ the Logos was no longer fully God. At the same time, he was not fully human, so Christ was someone between two natures. The Council of Nicaea (<span>AD<\/span> 325) affirmed that Jesus was indeed both God and man. A further question soon arose, however, as to the relation between his two natures. Apollinarius (310?–390?) taught that only the body of Jesus was human; his soul was absorbed completely into the divine Logos. Nestorius (c. 381–451) taught that the two natures must always remain distinct in the person of Christ; they functioned together but were separate in his being. The Council of Chalcedon (<span>AD<\/span> 451) affirmed the unity of the two natures in Jesus. Many opponents of Chalcedon arose, called Monophysites, who believed in one divine nature in Jesus, who was only in a sense human. That movement caused serious political and religious divisions, and the Council of Constantinople (680–81) reaffirmed Chalcedon and established the orthodox incarnation theology.<\/p>\n<p>In the eighth century, Spain and France were centers of the “adoptionist” controversy. Adoptionism taught that at birth Jesus was human, but at his baptism he underwent a “second birth” and was “adopted” as Son of God. It was condemned in a series of synods and never gained many adherents until modern times. During the scholastic age, Peter Lombard (1095?–1160) advocated what became known as “nihilism.” The Incarnation supposedly caused no fundamental change in Jesus’ deity, but his human nature was both insubstantial and unessential. That view likewise was condemned by Pope Alexander III (1159–81). Another debate at that time centered on the relationship between the fall and the Incarnation. Thomas Aquinas (1224–74) concluded that there was a cause-effect connection; the Incarnation was necessitated by sin rather than predestined apart from the fall.<\/p>\n<p>The Roman Catholic Church and the Protestant Reformers follow basically the same orthodox teaching about the Incarnation. The conflict in the Reformation centered more on soteriology (the doctrine of salvation). Several aberrant antitrinitarian movements took advantage of the breakdown in ecclesiastical authority, however. Michael Servetus (1511–53) taught a pantheistic view of the Incarnation, focused on the divine Spirit becoming manifest in the human form of Jesus. Thus the Logos is not a distinct person in the Godhead, nor is it fundamentally different from a “divine spark” in every person. At the same time Laelius Socinus (1525–62) and his nephew, Faustus Socinus (1539–1604), taught a unitarian system. The Incarnation was not a transferral of the divine essence but a communication of divine authority and revelation. Christ thus did not die as an atonement but as a moral example. Both Servetus and Socinianism were condemned by Catholics and Protestants alike.<\/p>\n<p>In the 17th and 18th centuries “kenoticism” (from Greek for “empty”) taught that in the Incarnation the Logos totally “emptied himself” (Phil 2:7) of the divine attributes. That doctrine represented the final phase of a dialogue from the scholastic period about the exact communication between Jesus’ two natures. Was his human nature omnipotent? If not, how did the man Jesus exercise the divine attributes? The kenotic school believed that Jesus was fully human and that his divine nature was quiescent until after the Ascension. His miraculous powers were external, given by the Spirit. Against that view, the majority of theologians argued that Jesus was at all times both God and man, and that in Philippians 2:6-8 Jesus did not lay aside the attributes of deity (he still exhibited the “form of God”) but rather the majesty associated with deity.<\/p>\n<p>The 19th and 20th centuries have given rise to a view that the Incarnation was a “myth,” a pictorial way of describing how God spoke through Jesus. The virgin birth was not historical, nor did any of the supernatural events of the Gospels ever take place. Rather, the stories in the Gospels were concoctions of the later church, efforts to portray Jesus’ impact on the movement. The Gospels, however, have too strong a flavor of accurate history for such a view to prevail (see Lk 1:1-5; Jn 19:35; 21:24).<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The NT teaching on the Incarnation balances the humanity and divinity of Christ. Those two facts must harmonize in any theological system, for both are absolutely necessary parts of God’s redemptive plan. In the Incarnation, Jesus became a perfect human being. As God in human flesh, he suffered the divine penalty for sin as an innocent substitute. Being both God and man, Jesus simultaneously revealed God’s will for human life and reconciled sinful people to God through his own perfect life and death. Because of the Incarnation, therefore, those who believe in Christ have peace with God and new life from God.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Life and Teachings of; Genealogy of Jesus Christ; Virgin Birth of Jesus.<\/p>","summary_ro":"INCARNATION* Literally, “in flesh”; theologically, the doctrine that in Jesus of Nazareth God took on human flesh and became the God-man. Historically, the doctrine of incarnation was central in the christological debates of patristic times and has recently come to the fore again in academic circles. Biblically, it expresses the mystery of Jesus’ identity. New Testament Testimony The Synoptic Gospels The Gospel of Mark has no account of the Incarnation and stresses Jesus’ messiahship more tha...","summary_en":"INCARNATION* Literally, “in flesh”; theologically, the doctrine that in Jesus of Nazareth God took on human flesh and became the God-man. Historically, the doctrine of incarnation was central in the christological debates of patristic times and has recently come to the fore again in academic circles. Biblically, it expresses the mystery of Jesus’ identity. New Testament Testimony The Synoptic Gospels The Gospel of Mark has no account of the Incarnation and stresses Jesus’ messiahship more tha...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24946,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mediator Mediate","title_en":"Mediator Mediate","content_ro":"<h3>MEDIATE, MEDIATOR<\/h3>\n<p>The act of an intermediary, go-between, or expert in divine things, not to negotiate agreement or compromise but to approach God on behalf of others, and so to convey desired knowledge and reassurance with divine authority.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Job voices longing for such a mediator (translated here from the LXX): “God is not a mortal like me, so I cannot argue with him or take him to trial. If only there were a mediator who could bring us together, but there is none. The mediator could make God stop beating me, and I would no longer live in terror of his punishment. Then I could speak to him without fear, but I cannot do that in my own strength” (Jb 9:32-35).<\/p>\n<p>More familiar is the mediation of instruction concerning the divine character and will. The Mosaic covenant was given through the mediation of angels and of Moses (Ex 20:18-21; Dt 33:2; Acts 7:53; Gal 3:19; contrast Heb 6:13-17, where God, acting alone, “mediated” an oath). The terms of the covenant law were expounded by prophets who “stood in God’s council,” and by priests who communicated God’s mind by oracle, sacred lot, and pronounced blessing (Dt 10:8; 33:8-10; 2 Chr 15:3; Jer 23:10-11, 18-22, 31-34; Mi 3:11; Mal 2:7).<\/p>\n<p>Most familiar is the liturgical mediation of the priest, whether by Moses (Ex 24:4-8) or by an appointed person trained in the rituals of worship (28:1). Because of Israel’s emphasis upon the holiness of God, sacrificial expiation, or “covering,” of sin figured largely in priestly mediation. The priest represented before God the people’s penitence, confession, and prayers for forgiveness, bearing the tribes’ names on shoulders and breastplate, and represented God, in turn, assuring his favor, forgiveness, and protection (see Heb 5:1-4; 7:27–10:11).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>It was natural that the mission of Jesus should be described in mediatorial terms, and first as that of a prophet speaking for God to humans, making God known (Mk 6:15; 8:28). Where applied to Jesus, the actual title “mediator” refers mainly to his institution of a new covenant, establishing God’s new relationship with people (Heb 8:6; 9:15; 12:24). The one other instance is 1 Timothy 2:5, where the unity of God requires a sole, unrivaled mediator, namely, Christ.<\/p>\n<p>This last reference mentions Christ’s giving himself as “a ransom for all.” This essentially priestly function is the theme of Hebrews. Christ as Son of God, divinely appointed, sinless, suffering, tempted, sympathizing, and obedient, is uniquely qualified to be High Priest of his people. As priest, he offers a perfect sacrifice and lives forever to intercede for those who draw near to God through him. This mediatorial ministry places Jesus at “the right hand of God.” His intercession for people is mentioned also in Romans 8:34 and probably in 1 John 2:1, where ancient Greek commentators, <span>neb<\/span>, and other authoritative sources so understand “paraclete,” here applied to Jesus. His mediatorial sacrifice is mentioned in Matthew (Mt 26:28), John (Jn 1:29), Romans (Rom 3:25), and 1 John (1 Jn 1:7; 2:2; 4:10).<\/p>\n<p>Still more significant is the insistence, everywhere in the NT, that man’s knowledge of God, salvation, and hope come through Christ alone. Made poor for our sakes, he died and rose “for us”; our peace, access to God, reconciliation, expiation of sin, grace, truth, prayer, and “all spiritual blessings” are “through him,” “in him,” “through his blood,” and “in his name.” The purpose of God focuses in him; he mediated at Creation and at redemption (Col 1:15, 22); in him all the fullness of God dwells, and the face of Christ reveals God’s glory. No one knows the Father except the Son and those to whom the Son reveals him; no one comes to the Father but by him; neither is there salvation in any other.<\/p>\n<p>Christ’s mediation is the fulfillment and end of all mediation between God and humankind. The book of Hebrews opens with the assertion that Christ surpasses all other mediators—angels, Moses, the Aaronic priesthood. His is a timeless priesthood, like Melchizedek’s. His sacrifice is unrepeatable, “once for all time,” and by it we have been consecrated to God “for all time.” The covenant he established between God and people offers better promises, sacrifice, sanctuary, and hope (Heb 7:19; 8:6; 9:1, 11-15). Christ’s mediation so far excels all others that it can never be superseded; he is priest without rival and forever (cf. 1 Tm 2:5).<\/p>\n<p>Without using the priestly analogy, John emphasizes the same truth. The gulf between divine and human has been crossed, decisively and finally, by the Incarnation. Instead of standing between God and man, Christ unites both within himself by becoming man. Mediating in the beginning at Creation, Christ is himself the Word, which from God’s side mediates God’s mind, embodies God’s message, and conveys God’s power. No one has seen God at any time, but as unique Son and divine, Jesus “expounds” God (Jn 1:18). From the human side, Jesus prays for the disciples (ch 17), offers perfect obedience, lays down his life for his flock, and offers the unblemished sacrifice that bears away the sin of the world.<\/p>\n<p><em>See also<\/em> Reconciliation.<\/p>","content_en":"<h3>MEDIATE, MEDIATOR<\/h3>\n<p>The act of an intermediary, go-between, or expert in divine things, not to negotiate agreement or compromise but to approach God on behalf of others, and so to convey desired knowledge and reassurance with divine authority.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Job voices longing for such a mediator (translated here from the LXX): “God is not a mortal like me, so I cannot argue with him or take him to trial. If only there were a mediator who could bring us together, but there is none. The mediator could make God stop beating me, and I would no longer live in terror of his punishment. Then I could speak to him without fear, but I cannot do that in my own strength” (Jb 9:32-35).<\/p>\n<p>More familiar is the mediation of instruction concerning the divine character and will. The Mosaic covenant was given through the mediation of angels and of Moses (Ex 20:18-21; Dt 33:2; Acts 7:53; Gal 3:19; contrast Heb 6:13-17, where God, acting alone, “mediated” an oath). The terms of the covenant law were expounded by prophets who “stood in God’s council,” and by priests who communicated God’s mind by oracle, sacred lot, and pronounced blessing (Dt 10:8; 33:8-10; 2 Chr 15:3; Jer 23:10-11, 18-22, 31-34; Mi 3:11; Mal 2:7).<\/p>\n<p>Most familiar is the liturgical mediation of the priest, whether by Moses (Ex 24:4-8) or by an appointed person trained in the rituals of worship (28:1). Because of Israel’s emphasis upon the holiness of God, sacrificial expiation, or “covering,” of sin figured largely in priestly mediation. The priest represented before God the people’s penitence, confession, and prayers for forgiveness, bearing the tribes’ names on shoulders and breastplate, and represented God, in turn, assuring his favor, forgiveness, and protection (see Heb 5:1-4; 7:27–10:11).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>It was natural that the mission of Jesus should be described in mediatorial terms, and first as that of a prophet speaking for God to humans, making God known (Mk 6:15; 8:28). Where applied to Jesus, the actual title “mediator” refers mainly to his institution of a new covenant, establishing God’s new relationship with people (Heb 8:6; 9:15; 12:24). The one other instance is 1 Timothy 2:5, where the unity of God requires a sole, unrivaled mediator, namely, Christ.<\/p>\n<p>This last reference mentions Christ’s giving himself as “a ransom for all.” This essentially priestly function is the theme of Hebrews. Christ as Son of God, divinely appointed, sinless, suffering, tempted, sympathizing, and obedient, is uniquely qualified to be High Priest of his people. As priest, he offers a perfect sacrifice and lives forever to intercede for those who draw near to God through him. This mediatorial ministry places Jesus at “the right hand of God.” His intercession for people is mentioned also in Romans 8:34 and probably in 1 John 2:1, where ancient Greek commentators, <span>neb<\/span>, and other authoritative sources so understand “paraclete,” here applied to Jesus. His mediatorial sacrifice is mentioned in Matthew (Mt 26:28), John (Jn 1:29), Romans (Rom 3:25), and 1 John (1 Jn 1:7; 2:2; 4:10).<\/p>\n<p>Still more significant is the insistence, everywhere in the NT, that man’s knowledge of God, salvation, and hope come through Christ alone. Made poor for our sakes, he died and rose “for us”; our peace, access to God, reconciliation, expiation of sin, grace, truth, prayer, and “all spiritual blessings” are “through him,” “in him,” “through his blood,” and “in his name.” The purpose of God focuses in him; he mediated at Creation and at redemption (Col 1:15, 22); in him all the fullness of God dwells, and the face of Christ reveals God’s glory. No one knows the Father except the Son and those to whom the Son reveals him; no one comes to the Father but by him; neither is there salvation in any other.<\/p>\n<p>Christ’s mediation is the fulfillment and end of all mediation between God and humankind. The book of Hebrews opens with the assertion that Christ surpasses all other mediators—angels, Moses, the Aaronic priesthood. His is a timeless priesthood, like Melchizedek’s. His sacrifice is unrepeatable, “once for all time,” and by it we have been consecrated to God “for all time.” The covenant he established between God and people offers better promises, sacrifice, sanctuary, and hope (Heb 7:19; 8:6; 9:1, 11-15). Christ’s mediation so far excels all others that it can never be superseded; he is priest without rival and forever (cf. 1 Tm 2:5).<\/p>\n<p>Without using the priestly analogy, John emphasizes the same truth. The gulf between divine and human has been crossed, decisively and finally, by the Incarnation. Instead of standing between God and man, Christ unites both within himself by becoming man. Mediating in the beginning at Creation, Christ is himself the Word, which from God’s side mediates God’s mind, embodies God’s message, and conveys God’s power. No one has seen God at any time, but as unique Son and divine, Jesus “expounds” God (Jn 1:18). From the human side, Jesus prays for the disciples (ch 17), offers perfect obedience, lays down his life for his flock, and offers the unblemished sacrifice that bears away the sin of the world.<\/p>\n<p><em>See also<\/em> Reconciliation.<\/p>","summary_ro":"MEDIATE, MEDIATOR The act of an intermediary, go-between, or expert in divine things, not to negotiate agreement or compromise but to approach God on behalf of others, and so to convey desired knowledge and reassurance with divine authority. In the Old Testament Job voices longing for such a mediator (translated here from the LXX): “God is not a mortal like me, so I cannot argue with him or take him to trial. If only there were a mediator who could bring us together, but there is none. The me...","summary_en":"MEDIATE, MEDIATOR The act of an intermediary, go-between, or expert in divine things, not to negotiate agreement or compromise but to approach God on behalf of others, and so to convey desired knowledge and reassurance with divine authority. In the Old Testament Job voices longing for such a mediator (translated here from the LXX): “God is not a mortal like me, so I cannot argue with him or take him to trial. If only there were a mediator who could bring us together, but there is none. The me...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25245,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Seat*, Mercy","title_en":"Seat*, Mercy","content_ro":"<h3>MERCY SEAT*<\/h3>\n<p>Gold slab placed on top of the ark of the covenant with cherubim attached to it on either end, termed the “mercy seat” in many English versions of the Bible (cf. Ex 25:17-22). The Hebrew word for which “mercy seat” is the translation is technically best rendered as “propitiatory,” a term denoting the removal of wrath by the offering of a gift. The significance of this designation is found in the ceremony performed on the Day of Atonement, held once a year, when blood was sprinkled on the mercy seat to make atonement for the sins of the people of Israel (Lv 16). Because of the importance of this covering on the ark and the ceremony associated with it, the Holy of Holies in which the ark was housed in the temple is termed the “room for the mercy seat” in 1 Chronicles 28:11 (<span>rsv<\/span>). The term “mercy seat” came into English use from Luther’s German rendering of the Hebrew term, which is difficult to translate appropriately from the Hebrew (cf. <span>niv<\/span> “atonement cover” and <span>nlt<\/span> “Ark’s cover”).<\/p>\n\n<p>The mercy seat measured two and a half cubits (45 inches, or 114.3 centimeters) by one and a half cubits (27 inches, 68.6 centimeters). The cherubim on each end were also made of gold and faced each other with their wings spread upward over the ark. It was in this space above the ark that the Lord’s presence with his people was localized in a special sense, and from which the Lord made his commandments known to Moses (Ex 25:22; cf. also Lv 16:2). Because of the close association of the Lord’s presence with the space above the ark, he is said to be enthroned between the cherubim (1 Sm 4:4; 2 Sm 6:2). The ark itself contained the tables of stone inscribed with the Ten Commandments that summarized the covenantal obligations of the Israelites to their divine King. When the children of Israel fell short of their covenant obligations by sinning against God and breaking his commands, the blood of the sacrifice sprinkled on the mercy seat made atonement for their sin and reconciled them with God.<\/p>\n<p>The propitiatory or mercy seat points forward to Jesus, who is termed by Paul (Rom 3:25) the “means of propitiation” through faith in his blood for all who have sinned and fallen short of the glory of God. Here in Romans 3:25 the Greek term translated “propitiation” is the same Greek word consistently used in the Septuagint and in Hebrews 9:5 to translate the Hebrew word for mercy seat in the OT.<\/p>\n<p><em>See also<\/em> Ark of the Covenant; Propitiation; Tabernacle; Temple.<\/p>","content_en":"<h3>MERCY SEAT*<\/h3>\n<p>Gold slab placed on top of the ark of the covenant with cherubim attached to it on either end, termed the “mercy seat” in many English versions of the Bible (cf. Ex 25:17-22). The Hebrew word for which “mercy seat” is the translation is technically best rendered as “propitiatory,” a term denoting the removal of wrath by the offering of a gift. The significance of this designation is found in the ceremony performed on the Day of Atonement, held once a year, when blood was sprinkled on the mercy seat to make atonement for the sins of the people of Israel (Lv 16). Because of the importance of this covering on the ark and the ceremony associated with it, the Holy of Holies in which the ark was housed in the temple is termed the “room for the mercy seat” in 1 Chronicles 28:11 (<span>rsv<\/span>). The term “mercy seat” came into English use from Luther’s German rendering of the Hebrew term, which is difficult to translate appropriately from the Hebrew (cf. <span>niv<\/span> “atonement cover” and <span>nlt<\/span> “Ark’s cover”).<\/p>\n\n<p>The mercy seat measured two and a half cubits (45 inches, or 114.3 centimeters) by one and a half cubits (27 inches, 68.6 centimeters). The cherubim on each end were also made of gold and faced each other with their wings spread upward over the ark. It was in this space above the ark that the Lord’s presence with his people was localized in a special sense, and from which the Lord made his commandments known to Moses (Ex 25:22; cf. also Lv 16:2). Because of the close association of the Lord’s presence with the space above the ark, he is said to be enthroned between the cherubim (1 Sm 4:4; 2 Sm 6:2). The ark itself contained the tables of stone inscribed with the Ten Commandments that summarized the covenantal obligations of the Israelites to their divine King. When the children of Israel fell short of their covenant obligations by sinning against God and breaking his commands, the blood of the sacrifice sprinkled on the mercy seat made atonement for their sin and reconciled them with God.<\/p>\n<p>The propitiatory or mercy seat points forward to Jesus, who is termed by Paul (Rom 3:25) the “means of propitiation” through faith in his blood for all who have sinned and fallen short of the glory of God. Here in Romans 3:25 the Greek term translated “propitiation” is the same Greek word consistently used in the Septuagint and in Hebrews 9:5 to translate the Hebrew word for mercy seat in the OT.<\/p>\n<p><em>See also<\/em> Ark of the Covenant; Propitiation; Tabernacle; Temple.<\/p>","summary_ro":"MERCY SEAT* Gold slab placed on top of the ark of the covenant with cherubim attached to it on either end, termed the “mercy seat” in many English versions of the Bible (cf. Ex 25:17-22). The Hebrew word for which “mercy seat” is the translation is technically best rendered as “propitiatory,” a term denoting the removal of wrath by the offering of a gift. The significance of this designation is found in the ceremony performed on the Day of Atonement, held once a year, when blood was sprinkled...","summary_en":"MERCY SEAT* Gold slab placed on top of the ark of the covenant with cherubim attached to it on either end, termed the “mercy seat” in many English versions of the Bible (cf. Ex 25:17-22). The Hebrew word for which “mercy seat” is the translation is technically best rendered as “propitiatory,” a term denoting the removal of wrath by the offering of a gift. The significance of this designation is found in the ceremony performed on the Day of Atonement, held once a year, when blood was sprinkled...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31747,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Propitiation*","title_en":"Propitiation*","content_ro":"<h3>PROPITIATION*<\/h3>\n<p>The act of appeasing another person’s anger by the offering of a gift. The word was often used by the pagans in antiquity, for they thought of their gods as unpredictable beings, liable to become angry with their worshipers for any trifle. When disaster struck, it was often thought that a god was angry and was therefore punishing his worshipers. The remedy was to offer a sacrifice without delay. A well-chosen offering would appease the god and put him in a good mood again. This process was called propitiation.<\/p>\n<p>Understandably, some modern theologians have reacted against using the term in reference to the God of the Bible. They do not see him as one who can be bribed to become favorable, so they reject the whole idea. When they come to the term in the Greek NT, they translate it by “expiation” or some equivalent term that lacks any reference to anger. This is an unjustified avoidance because, in the first place, the Greek term for propitiation occurs in some important biblical passages (Rom 3:25; Heb 2:17; 1 Jn 2:2; 4:10). In the second place, the idea of the wrath of God is found throughout the Bible; it must be taken into account in the way sin is forgiven.<\/p>\n<p>The idea that God cannot be angry is not based on the OT or the NT. God does have anger for the sins of the human race. Whenever his children sin, they provoke the anger of God. Of course, his anger is not an irrational lack of self-control, as it so often is with humans. His anger is the settled opposition of his holy nature to everything that is evil. Such opposition to sin cannot be dismissed with a wave of the hand. It requires something much more substantial. And the Bible states that it was only the cross that did this. Jesus is “the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 Jn 2:2, <span>kjv<\/span>). This is not the only way of looking at the cross, but it is an important way. If God’s anger is real, then it must be taken into account in the way that sin, which caused that wrath, is dealt with. When the NT speaks of “propitiation,” it means that Jesus’ death on the cross for the sins of mankind put away God’s wrath against his people once and for all.<\/p>\n<p><em>See also<\/em> Atonement; Expiation; Wrath of God.<\/p>","content_en":"<h3>PROPITIATION*<\/h3>\n<p>The act of appeasing another person’s anger by the offering of a gift. The word was often used by the pagans in antiquity, for they thought of their gods as unpredictable beings, liable to become angry with their worshipers for any trifle. When disaster struck, it was often thought that a god was angry and was therefore punishing his worshipers. The remedy was to offer a sacrifice without delay. A well-chosen offering would appease the god and put him in a good mood again. This process was called propitiation.<\/p>\n<p>Understandably, some modern theologians have reacted against using the term in reference to the God of the Bible. They do not see him as one who can be bribed to become favorable, so they reject the whole idea. When they come to the term in the Greek NT, they translate it by “expiation” or some equivalent term that lacks any reference to anger. This is an unjustified avoidance because, in the first place, the Greek term for propitiation occurs in some important biblical passages (Rom 3:25; Heb 2:17; 1 Jn 2:2; 4:10). In the second place, the idea of the wrath of God is found throughout the Bible; it must be taken into account in the way sin is forgiven.<\/p>\n<p>The idea that God cannot be angry is not based on the OT or the NT. God does have anger for the sins of the human race. Whenever his children sin, they provoke the anger of God. Of course, his anger is not an irrational lack of self-control, as it so often is with humans. His anger is the settled opposition of his holy nature to everything that is evil. Such opposition to sin cannot be dismissed with a wave of the hand. It requires something much more substantial. And the Bible states that it was only the cross that did this. Jesus is “the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 Jn 2:2, <span>kjv<\/span>). This is not the only way of looking at the cross, but it is an important way. If God’s anger is real, then it must be taken into account in the way that sin, which caused that wrath, is dealt with. When the NT speaks of “propitiation,” it means that Jesus’ death on the cross for the sins of mankind put away God’s wrath against his people once and for all.<\/p>\n<p><em>See also<\/em> Atonement; Expiation; Wrath of God.<\/p>","summary_ro":"PROPITIATION* The act of appeasing another person’s anger by the offering of a gift. The word was often used by the pagans in antiquity, for they thought of their gods as unpredictable beings, liable to become angry with their worshipers for any trifle. When disaster struck, it was often thought that a god was angry and was therefore punishing his worshipers. The remedy was to offer a sacrifice without delay. A well-chosen offering would appease the god and put him in a good mood again. This ...","summary_en":"PROPITIATION* The act of appeasing another person’s anger by the offering of a gift. The word was often used by the pagans in antiquity, for they thought of their gods as unpredictable beings, liable to become angry with their worshipers for any trifle. When disaster struck, it was often thought that a god was angry and was therefore punishing his worshipers. The remedy was to offer a sacrifice without delay. A well-chosen offering would appease the god and put him in a good mood again. This ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32529,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Reconciliation","title_en":"Reconciliation","content_ro":"<h3>RECONCILIATION<\/h3>\n<p>Restoration of friendly relationships and of peace where there had previously been hostility and alienation. Ordinarily, it also includes the removal of the offense that caused the disruption of peace and harmony. This was especially so in the relation of God with humanity, when Christ removed the enmity existing between God and mankind by his vicarious sacrifice. The Scripture speaks first of Christ’s substitutionary death in effecting reconciliation of God with sinners; of sinners appropriating this free gift by faith; the promised forgiveness and salvation that become the sinners’ possession by grace; and finally reconciliation with God (Rom 5:10; 2 Cor 5:19; Eph 2:16).<\/p>\n<p>The term <span class=\"greek\" lang=\"el\">katalassein<\/span> (Rom 5:10; 2 Cor 5:19) signifies first of all the reconciliation of God with the world, expressing God’s initial change of heart toward sinners. The problem is not rightly addressed by questioning whether the unchanging God ever changes his mind; the situation rather is one where an altered relationship now exists between God and sinners by Christ’s interposing sacrifice on behalf of fallen humanity. The point of the reconciliation is that God, for Christ’s sake, now feels toward sinners as though they had never offended him. The reconciliation is complete and perfect, covering mankind both extensively and intensively—that is, all sinners and all sin. The cause of rupture between God and sinners has now been healed, a truth wholly independent of humanity’s mood or attitude. While sinners were still the objects of God’s just wrath, Christ, in full harmony with the gracious will of his heavenly Father, interposed himself for their sakes, for the restoration of harmony.<\/p>\n<p>So basic is this truth that without objective reconciliation there is no thought of salvation, of regeneration, of faith, of Christian life. The initiative in reconciliation, moreover, is all on God’s side; through his Word, the gospel, God reveals to sinners that he is fully reconciled with them because of Christ.<\/p>\n<p>The vicarious atonement or redemption of Christ underlies God’s reconciling activity. Reconciliation took place not by God’s exercise of divine fiat or decree of power but through Christ interposing himself as the people’s substitute for the law’s condemnation. Thus the vicarious atonement is the key to understanding reconciliation as scripturally conceived and taught. Christ “became sin for us”; he assumed the full obligations of the law, perfectly fulfilling it and fully bearing the guilt and punishment. Sins and guilt were laid on him; his righteousness attained under the law was imputed to mankind.<\/p>\n<p>The human predicament, simply and precisely, was the human inability to change or rectify in any way the broken, hostile relationship existing between humanity and God. Christ was the bridge. To carry out his substitutionary mission was the purpose of his incarnation. His sacrificial suffering and death, sealed by his triumphant resurrection, achieved mankind’s redemption (Rom 4:25). Christ suffered death not as the common lot of all people but as the wages of sin.<\/p>\n<p>His vicarious satisfaction for all sins is the central teaching of the Scripture. Everything literally depends upon the fact that the turning point for humanity came from God, who was working out reconciliation with the world through Christ. This is not simply an imagined or piously conceived idea, something presented as true by deeply concerned and thoughtful people, but a reality that happened (Is 53:6; 2 Cor 5:21; Heb 9:12-14; 1 Pt 1:19). It was God’s solution for the grievous, hostile state that existed between a righteous, angry God and sinful, offending people.<\/p>\n<p>The Scripture never loses sight of the sweeping extent of Christ’s work, the atonement for the sins of all people (Jn 3:16; 1 Jn 2:2). Christ is the sinners’ shield from and before the just wrath of God. Nor was it merely by God’s accepting it as sufficient that Christ’s atonement availed; it was in fact and in truth the adequate and full payment (Mt 20:28; Rom 3:25; Heb 7:26-28; 1 Tm 2:6; 1 Jn 2:2).<\/p>\n<p>The gospel, therefore, is the message that informs the sinner of God’s reconciliation with sinners through Christ and powerfully persuades the sinner to accept this truth in faith, or as the apostle Paul puts it: “For God was in Christ, reconciling the world to himself, no longer counting people’s sins against them. This is the wonderful message he has given us to tell others. We are Christ’s ambassadors, and God is using us to speak to you. We urge you, as though Christ himself were here pleading with you, ‘Be reconciled to God!’ ” (2 Cor 5:19-20, <span>nlt<\/span>).<\/p>","content_en":"<h3>RECONCILIATION<\/h3>\n<p>Restoration of friendly relationships and of peace where there had previously been hostility and alienation. Ordinarily, it also includes the removal of the offense that caused the disruption of peace and harmony. This was especially so in the relation of God with humanity, when Christ removed the enmity existing between God and mankind by his vicarious sacrifice. The Scripture speaks first of Christ’s substitutionary death in effecting reconciliation of God with sinners; of sinners appropriating this free gift by faith; the promised forgiveness and salvation that become the sinners’ possession by grace; and finally reconciliation with God (Rom 5:10; 2 Cor 5:19; Eph 2:16).<\/p>\n<p>The term <span class=\"greek\" lang=\"el\">katalassein<\/span> (Rom 5:10; 2 Cor 5:19) signifies first of all the reconciliation of God with the world, expressing God’s initial change of heart toward sinners. The problem is not rightly addressed by questioning whether the unchanging God ever changes his mind; the situation rather is one where an altered relationship now exists between God and sinners by Christ’s interposing sacrifice on behalf of fallen humanity. The point of the reconciliation is that God, for Christ’s sake, now feels toward sinners as though they had never offended him. The reconciliation is complete and perfect, covering mankind both extensively and intensively—that is, all sinners and all sin. The cause of rupture between God and sinners has now been healed, a truth wholly independent of humanity’s mood or attitude. While sinners were still the objects of God’s just wrath, Christ, in full harmony with the gracious will of his heavenly Father, interposed himself for their sakes, for the restoration of harmony.<\/p>\n<p>So basic is this truth that without objective reconciliation there is no thought of salvation, of regeneration, of faith, of Christian life. The initiative in reconciliation, moreover, is all on God’s side; through his Word, the gospel, God reveals to sinners that he is fully reconciled with them because of Christ.<\/p>\n<p>The vicarious atonement or redemption of Christ underlies God’s reconciling activity. Reconciliation took place not by God’s exercise of divine fiat or decree of power but through Christ interposing himself as the people’s substitute for the law’s condemnation. Thus the vicarious atonement is the key to understanding reconciliation as scripturally conceived and taught. Christ “became sin for us”; he assumed the full obligations of the law, perfectly fulfilling it and fully bearing the guilt and punishment. Sins and guilt were laid on him; his righteousness attained under the law was imputed to mankind.<\/p>\n<p>The human predicament, simply and precisely, was the human inability to change or rectify in any way the broken, hostile relationship existing between humanity and God. Christ was the bridge. To carry out his substitutionary mission was the purpose of his incarnation. His sacrificial suffering and death, sealed by his triumphant resurrection, achieved mankind’s redemption (Rom 4:25). Christ suffered death not as the common lot of all people but as the wages of sin.<\/p>\n<p>His vicarious satisfaction for all sins is the central teaching of the Scripture. Everything literally depends upon the fact that the turning point for humanity came from God, who was working out reconciliation with the world through Christ. This is not simply an imagined or piously conceived idea, something presented as true by deeply concerned and thoughtful people, but a reality that happened (Is 53:6; 2 Cor 5:21; Heb 9:12-14; 1 Pt 1:19). It was God’s solution for the grievous, hostile state that existed between a righteous, angry God and sinful, offending people.<\/p>\n<p>The Scripture never loses sight of the sweeping extent of Christ’s work, the atonement for the sins of all people (Jn 3:16; 1 Jn 2:2). Christ is the sinners’ shield from and before the just wrath of God. Nor was it merely by God’s accepting it as sufficient that Christ’s atonement availed; it was in fact and in truth the adequate and full payment (Mt 20:28; Rom 3:25; Heb 7:26-28; 1 Tm 2:6; 1 Jn 2:2).<\/p>\n<p>The gospel, therefore, is the message that informs the sinner of God’s reconciliation with sinners through Christ and powerfully persuades the sinner to accept this truth in faith, or as the apostle Paul puts it: “For God was in Christ, reconciling the world to himself, no longer counting people’s sins against them. This is the wonderful message he has given us to tell others. We are Christ’s ambassadors, and God is using us to speak to you. We urge you, as though Christ himself were here pleading with you, ‘Be reconciled to God!’ ” (2 Cor 5:19-20, <span>nlt<\/span>).<\/p>","summary_ro":"RECONCILIATION Restoration of friendly relationships and of peace where there had previously been hostility and alienation. Ordinarily, it also includes the removal of the offense that caused the disruption of peace and harmony. This was especially so in the relation of God with humanity, when Christ removed the enmity existing between God and mankind by his vicarious sacrifice. The Scripture speaks first of Christ’s substitutionary death in effecting reconciliation of God with sinners; of si...","summary_en":"RECONCILIATION Restoration of friendly relationships and of peace where there had previously been hostility and alienation. Ordinarily, it also includes the removal of the offense that caused the disruption of peace and harmony. This was especially so in the relation of God with humanity, when Christ removed the enmity existing between God and mankind by his vicarious sacrifice. The Scripture speaks first of Christ’s substitutionary death in effecting reconciliation of God with sinners; of si...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32564,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Redemption Redeemer","title_en":"Redemption Redeemer","content_ro":"<h3>REDEEMER, REDEMPTION<\/h3>\n<p>English words derived from a Latin root meaning “to buy back,” thus meaning the liberation of any possession, object, or person, usually by payment of a ransom. In Greek the root word means “to loose” and so to free. The term is used of freeing from chains, slavery, or prison.<\/p>\n<p class=\"h2\" id=\"OldTestamentandNewTestamentWords\">Old Testament and New Testament Words<\/p>\n<p>For a full understanding of the concept of redemption, it is necessary to look at the OT. There are three different words used in Hebrew, depending on the particular situation, that convey the idea of redemption. The meaning of these redemptive terms rests on legal, social, and religious customs that are foreign to modern culture. An understanding of the culture is needed for an understanding of the terminology and its use.<\/p>\n<p>The first term used for redemption has a legal context. The verb <span class=\"hebrew\" lang=\"he\">padah<\/span> is used when an animal substitutes for (or redeems) a person or another animal. The noun derived from the root means the ransom or the the price paid. When a living being, person or animal, requires redemption, the substitution must be made, or price paid; otherwise, the creature involved is killed (Ex 13:13; 34:20). However, there is evidence that this rule was not always strictly followed (Ex 21:8; Jb 6:23).<\/p>\n<p>The concept of redemption had special significance for the firstborn. The firstborn male, both man and beast, belonged to God. In theory the firstborn was sacrificed to him. This was done in the case of many animals, but the human firstborn and some animals were redeemed (Ex 13:13; 34:20; Nm 18:15-16). In the redemption of the firstborn son, an animal was substituted, although later a sum of money was paid (Nm 18:16).<\/p>\n<p>The second term involved is the Hebrew root <span class=\"hebrew\" lang=\"he\">ga’al<\/span><em>,<\/em> which is used primarily in relation to family rules and obligations, the laws governing family property rights and duties. For example, should a piece of property be lost by a family member, the next of kin had both the right and the obligation to redeem this property. This right of redemption protected the family inheritance. The noun derived from this root is equivalent to the English root “redemption,” and the person who buys back the property is the <span class=\"hebrew\" lang=\"he\">go’el<\/span> or redeemer.<\/p>\n<p>An Israelite who was forced to sell himself into slavery to pay his debts could be redeemed by a near relative or even by himself (Lv 25:47-49). Land might also be redeemed in the same fashion (25:25-28; Jer 32:6-9).<\/p>\n<p>The right of redemption extended also to persons in special circumstances. The obligation of a man to marry his brother’s widow is well known. In the book of Ruth, the right of redemption is extended to a distant relative. In this story, Boaz redeemed not only the property but Ruth as well, and she became his wife (Ru 3:13; 4:1-6).<\/p>\n<p>The third term used in Hebrew is the root verb <span class=\"hebrew\" lang=\"he\">kaphar<\/span><em>,<\/em> which means “to cover.” From this root come the terms meaning to cover sin, atone, or expiate. The noun derived, <span class=\"hebrew\" lang=\"he\">kopher<\/span><em>,<\/em> means the price paid to cover sin, when the term is used in the religious sense.<\/p>\n<p>The term is used to mean the payment made for any life that should be forfeited. A good illustration is the price paid by the owner of an ox that had gored a person to death. Under the law, the owner’s life was forfeited, but he could redeem himself by paying the required ransom (Ex 21:28-32).<\/p>\n<p>All three terms are translated by the same Greek verb, <span class=\"greek\" lang=\"el\">luo<\/span><em>,<\/em> meaning “to loose.” The noun <span class=\"greek\" lang=\"el\">lutron<\/span> (ransom), is used for all three terms on occasion. This indicates that while the Hebrew used different words for different situations, the same essential meaning of redemption was involved in all situations. The concept of redeeming or freeing was of primary concern.<\/p>\n<p class=\"h2\" id=\"GodasRedeemer\">God as Redeemer<\/p>\n<p>In the OT the object of God’s redemption is generally the people as a whole, or the nation, rather than individuals. The beginning of this concept of national redemption is seen in God’s freeing the people from slavery in Egypt. Though they were in bondage, their God ransomed them (Ex 6:6; Dt 15:15).<\/p>\n<p>As indicated by the terms used for redeeming or ransoming, the payment of a set price or the substitution of another life was involved. When the redemptive concept is applied to God as the subject, he delivers—without the payment of a price—by his might or power: “I am the <span>Lord<\/span>, and I will free you from your slavery in Egypt. I will redeem you with mighty power and great acts of judgment” (Ex 6:6, <span>nlt<\/span>; cf. Dt 15:15). The same thought is carried forward in other times of need and deliverance, such as the time of exile. God is the national deliverer (e.g., Is 29:22; 35:10; 43:1; 44:22; Jer 31:11).<\/p>\n<p>Again there is no suggestion that God paid a price to free his people. God redeems by his own power. “For this is what the <span>Lord<\/span> says: ‘When I sold you into exile, I received no payment. Now I can redeem you without paying for you’ ” (Is 52:3, <span>nlt<\/span>). When Cyrus let the people free, it was again without payment of a price (45:13).<\/p>\n<p>In the Christian community, especially in the early centuries of the church, there arose the idea that a ransom price was needed to pay for sins. In fact, it was often taught that the sinner was, in effect, held captive by Satan. Christ’s death was the ransom price paid by God to Satan to free sinful people. This teaching is not supported by Scripture. The death of Christ is an atonement or expiation made for sin, but this does not mean that his death was a price paid to Satan. God is not pictured anywhere in Scripture as getting into such a commercial transaction with Satan. The redeeming work of the cross must always lie within the realm of divine mystery.<\/p>\n\n<p class=\"h2\" id=\"RedemptionandtheMessiah\">Redemption and the Messiah<\/p>\n<p>In the OT redemption is closely linked with the messianic hope. From the time of the exodus on, God is revealed as deliverer. The hope of redemption is very strong during the Captivity. The prophets constantly speak of God as redeemer or deliverer. This hope was to be fulfilled ultimately through God’s anointed one, or Messiah, who would be of the line of David (Is 9:1-6; 11:1-9; Jer 23:5-6).<\/p>\n<p>The messianic hope grew stronger during the periods of exile and persecution. In fact, during the long centuries of persecution, this hope of a messianic deliverer was stronger than ever. This period, generally called the intertestamental period, lasted about four centuries and extended from the last of the prophets until the time of John the Baptist and Jesus.<\/p>\n<p>Christians believe that in Jesus the Christ (or Jesus the Messiah) we see the fulfillment of the OT redemptive concept. The redemptive image is very evident in the Gospels. John the Baptist depicted Jesus of Nazareth as the fulfillment of God’s redemptive kingdom (Mt 3:12) and hence, the Messiah of Israel. Jesus, the Son of Man, came to give himself as a ransom for many (Mt 20:28; Mk 10:45). The work of the Messiah was vicarious and substitutionary.<\/p>\n<p>The same thought occurs especially in the writings of Paul. Christ is the sin offering to the Father (Rom 3:25). Redemption is by the giving of his life (Acts 20:28) for a purchased people (1 Pt 2:9; see also 1 Cor 7:22-24; 2 Cor 5:14-17). These are all words or expressions used to present the central idea of redemption or atonement. Jesus Christ is the one who in himself fulfilled the redemption concept of Scripture and by his sacrifice provided for the redemption of sinners.<\/p>\n<p>The concept of redemption has deep meaning for God’s people. In the OT it illustrates the truth that God is the Savior of his covenant people. Although Israel fell into sin by denying God’s law, God did not destroy them but restored them to favor upon repentance.<\/p>\n<p>In the prophets, especially, God’s redemptive work was to be completed through the Messiah and his redemptive sacrifice. The followers of Jesus believed that he was the Messiah who would provide redemption for the whole world. Coupled with the idea of redemption is the motivating force of divine love as the basis for restoration (Jn 3:16). The one who believes will be freed from the bondage of sin and find favor again with his redeeming God.<\/p>\n<p><em>See also<\/em> Atonement; Ransom; Salvation.<\/p>","content_en":"<h3>REDEEMER, REDEMPTION<\/h3>\n<p>English words derived from a Latin root meaning “to buy back,” thus meaning the liberation of any possession, object, or person, usually by payment of a ransom. In Greek the root word means “to loose” and so to free. The term is used of freeing from chains, slavery, or prison.<\/p>\n<p class=\"h2\" id=\"OldTestamentandNewTestamentWords\">Old Testament and New Testament Words<\/p>\n<p>For a full understanding of the concept of redemption, it is necessary to look at the OT. There are three different words used in Hebrew, depending on the particular situation, that convey the idea of redemption. The meaning of these redemptive terms rests on legal, social, and religious customs that are foreign to modern culture. An understanding of the culture is needed for an understanding of the terminology and its use.<\/p>\n<p>The first term used for redemption has a legal context. The verb <span class=\"hebrew\" lang=\"he\">padah<\/span> is used when an animal substitutes for (or redeems) a person or another animal. The noun derived from the root means the ransom or the the price paid. When a living being, person or animal, requires redemption, the substitution must be made, or price paid; otherwise, the creature involved is killed (Ex 13:13; 34:20). However, there is evidence that this rule was not always strictly followed (Ex 21:8; Jb 6:23).<\/p>\n<p>The concept of redemption had special significance for the firstborn. The firstborn male, both man and beast, belonged to God. In theory the firstborn was sacrificed to him. This was done in the case of many animals, but the human firstborn and some animals were redeemed (Ex 13:13; 34:20; Nm 18:15-16). In the redemption of the firstborn son, an animal was substituted, although later a sum of money was paid (Nm 18:16).<\/p>\n<p>The second term involved is the Hebrew root <span class=\"hebrew\" lang=\"he\">ga’al<\/span><em>,<\/em> which is used primarily in relation to family rules and obligations, the laws governing family property rights and duties. For example, should a piece of property be lost by a family member, the next of kin had both the right and the obligation to redeem this property. This right of redemption protected the family inheritance. The noun derived from this root is equivalent to the English root “redemption,” and the person who buys back the property is the <span class=\"hebrew\" lang=\"he\">go’el<\/span> or redeemer.<\/p>\n<p>An Israelite who was forced to sell himself into slavery to pay his debts could be redeemed by a near relative or even by himself (Lv 25:47-49). Land might also be redeemed in the same fashion (25:25-28; Jer 32:6-9).<\/p>\n<p>The right of redemption extended also to persons in special circumstances. The obligation of a man to marry his brother’s widow is well known. In the book of Ruth, the right of redemption is extended to a distant relative. In this story, Boaz redeemed not only the property but Ruth as well, and she became his wife (Ru 3:13; 4:1-6).<\/p>\n<p>The third term used in Hebrew is the root verb <span class=\"hebrew\" lang=\"he\">kaphar<\/span><em>,<\/em> which means “to cover.” From this root come the terms meaning to cover sin, atone, or expiate. The noun derived, <span class=\"hebrew\" lang=\"he\">kopher<\/span><em>,<\/em> means the price paid to cover sin, when the term is used in the religious sense.<\/p>\n<p>The term is used to mean the payment made for any life that should be forfeited. A good illustration is the price paid by the owner of an ox that had gored a person to death. Under the law, the owner’s life was forfeited, but he could redeem himself by paying the required ransom (Ex 21:28-32).<\/p>\n<p>All three terms are translated by the same Greek verb, <span class=\"greek\" lang=\"el\">luo<\/span><em>,<\/em> meaning “to loose.” The noun <span class=\"greek\" lang=\"el\">lutron<\/span> (ransom), is used for all three terms on occasion. This indicates that while the Hebrew used different words for different situations, the same essential meaning of redemption was involved in all situations. The concept of redeeming or freeing was of primary concern.<\/p>\n<p class=\"h2\" id=\"GodasRedeemer\">God as Redeemer<\/p>\n<p>In the OT the object of God’s redemption is generally the people as a whole, or the nation, rather than individuals. The beginning of this concept of national redemption is seen in God’s freeing the people from slavery in Egypt. Though they were in bondage, their God ransomed them (Ex 6:6; Dt 15:15).<\/p>\n<p>As indicated by the terms used for redeeming or ransoming, the payment of a set price or the substitution of another life was involved. When the redemptive concept is applied to God as the subject, he delivers—without the payment of a price—by his might or power: “I am the <span>Lord<\/span>, and I will free you from your slavery in Egypt. I will redeem you with mighty power and great acts of judgment” (Ex 6:6, <span>nlt<\/span>; cf. Dt 15:15). The same thought is carried forward in other times of need and deliverance, such as the time of exile. God is the national deliverer (e.g., Is 29:22; 35:10; 43:1; 44:22; Jer 31:11).<\/p>\n<p>Again there is no suggestion that God paid a price to free his people. God redeems by his own power. “For this is what the <span>Lord<\/span> says: ‘When I sold you into exile, I received no payment. Now I can redeem you without paying for you’ ” (Is 52:3, <span>nlt<\/span>). When Cyrus let the people free, it was again without payment of a price (45:13).<\/p>\n<p>In the Christian community, especially in the early centuries of the church, there arose the idea that a ransom price was needed to pay for sins. In fact, it was often taught that the sinner was, in effect, held captive by Satan. Christ’s death was the ransom price paid by God to Satan to free sinful people. This teaching is not supported by Scripture. The death of Christ is an atonement or expiation made for sin, but this does not mean that his death was a price paid to Satan. God is not pictured anywhere in Scripture as getting into such a commercial transaction with Satan. The redeeming work of the cross must always lie within the realm of divine mystery.<\/p>\n\n<p class=\"h2\" id=\"RedemptionandtheMessiah\">Redemption and the Messiah<\/p>\n<p>In the OT redemption is closely linked with the messianic hope. From the time of the exodus on, God is revealed as deliverer. The hope of redemption is very strong during the Captivity. The prophets constantly speak of God as redeemer or deliverer. This hope was to be fulfilled ultimately through God’s anointed one, or Messiah, who would be of the line of David (Is 9:1-6; 11:1-9; Jer 23:5-6).<\/p>\n<p>The messianic hope grew stronger during the periods of exile and persecution. In fact, during the long centuries of persecution, this hope of a messianic deliverer was stronger than ever. This period, generally called the intertestamental period, lasted about four centuries and extended from the last of the prophets until the time of John the Baptist and Jesus.<\/p>\n<p>Christians believe that in Jesus the Christ (or Jesus the Messiah) we see the fulfillment of the OT redemptive concept. The redemptive image is very evident in the Gospels. John the Baptist depicted Jesus of Nazareth as the fulfillment of God’s redemptive kingdom (Mt 3:12) and hence, the Messiah of Israel. Jesus, the Son of Man, came to give himself as a ransom for many (Mt 20:28; Mk 10:45). The work of the Messiah was vicarious and substitutionary.<\/p>\n<p>The same thought occurs especially in the writings of Paul. Christ is the sin offering to the Father (Rom 3:25). Redemption is by the giving of his life (Acts 20:28) for a purchased people (1 Pt 2:9; see also 1 Cor 7:22-24; 2 Cor 5:14-17). These are all words or expressions used to present the central idea of redemption or atonement. Jesus Christ is the one who in himself fulfilled the redemption concept of Scripture and by his sacrifice provided for the redemption of sinners.<\/p>\n<p>The concept of redemption has deep meaning for God’s people. In the OT it illustrates the truth that God is the Savior of his covenant people. Although Israel fell into sin by denying God’s law, God did not destroy them but restored them to favor upon repentance.<\/p>\n<p>In the prophets, especially, God’s redemptive work was to be completed through the Messiah and his redemptive sacrifice. The followers of Jesus believed that he was the Messiah who would provide redemption for the whole world. Coupled with the idea of redemption is the motivating force of divine love as the basis for restoration (Jn 3:16). The one who believes will be freed from the bondage of sin and find favor again with his redeeming God.<\/p>\n<p><em>See also<\/em> Atonement; Ransom; Salvation.<\/p>","summary_ro":"REDEEMER, REDEMPTION English words derived from a Latin root meaning “to buy back,” thus meaning the liberation of any possession, object, or person, usually by payment of a ransom. In Greek the root word means “to loose” and so to free. The term is used of freeing from chains, slavery, or prison. Old Testament and New Testament Words For a full understanding of the concept of redemption, it is necessary to look at the OT. There are three different words used in Hebrew, depending on the parti...","summary_en":"REDEEMER, REDEMPTION English words derived from a Latin root meaning “to buy back,” thus meaning the liberation of any possession, object, or person, usually by payment of a ransom. In Greek the root word means “to loose” and so to free. The term is used of freeing from chains, slavery, or prison. Old Testament and New Testament Words For a full understanding of the concept of redemption, it is necessary to look at the OT. There are three different words used in Hebrew, depending on the parti...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32659,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Sins*, Remission","title_en":"of Sins*, Remission","content_ro":"<h3>REMISSION OF SINS*<\/h3>\n<p>KJV phrase synonymous with “forgiveness of sins.” The NT uses a variety of terms to describe a single truth. With the concept of forgiveness of sins, there are a number of expressions employed (“passing over,” Rom 3:25; “covered,” Rom 4:7; “not imputed,” Rom 4:8; “remembered no more,” Heb 10:17). One of the most significant is the word rendered “remission” (Mt 26:28; Mk 1:4; Lk 1:77; 3:3; 24:47; Acts 2:38; 10:43; Heb 9:22; 10:18).<\/p>\n<p>The word has an interesting tradition in the Greek language. In the legal sense, it was used to denote dismissal from office, release from obligation, remittance of debt or punishment. In time it also referred to amnesty or exemption from taxation. In NT usage the verb means “to let go,” “to leave behind,” or “to send away.” Hence, the noun can be (and frequently is) translated “forgiveness” as well as “remission” (Acts 5:31; 13:38; 26:18; Eph 1:7; Col 1:14). While forgiveness can be exercised at both the human and divine levels, the forgiveness indicated by the word “remission” is almost always that of God (Mt 26:28; Acts 10:43).<\/p>\n<p><em>See also<\/em> Forgiveness.<\/p>","content_en":"<h3>REMISSION OF SINS*<\/h3>\n<p>KJV phrase synonymous with “forgiveness of sins.” The NT uses a variety of terms to describe a single truth. With the concept of forgiveness of sins, there are a number of expressions employed (“passing over,” Rom 3:25; “covered,” Rom 4:7; “not imputed,” Rom 4:8; “remembered no more,” Heb 10:17). One of the most significant is the word rendered “remission” (Mt 26:28; Mk 1:4; Lk 1:77; 3:3; 24:47; Acts 2:38; 10:43; Heb 9:22; 10:18).<\/p>\n<p>The word has an interesting tradition in the Greek language. In the legal sense, it was used to denote dismissal from office, release from obligation, remittance of debt or punishment. In time it also referred to amnesty or exemption from taxation. In NT usage the verb means “to let go,” “to leave behind,” or “to send away.” Hence, the noun can be (and frequently is) translated “forgiveness” as well as “remission” (Acts 5:31; 13:38; 26:18; Eph 1:7; Col 1:14). While forgiveness can be exercised at both the human and divine levels, the forgiveness indicated by the word “remission” is almost always that of God (Mt 26:28; Acts 10:43).<\/p>\n<p><em>See also<\/em> Forgiveness.<\/p>","summary_ro":"REMISSION OF SINS* KJV phrase synonymous with “forgiveness of sins.” The NT uses a variety of terms to describe a single truth. With the concept of forgiveness of sins, there are a number of expressions employed (“passing over,” Rom 3:25; “covered,” Rom 4:7; “not imputed,” Rom 4:8; “remembered no more,” Heb 10:17). One of the most significant is the word rendered “remission” (Mt 26:28; Mk 1:4; Lk 1:77; 3:3; 24:47; Acts 2:38; 10:43; Heb 9:22; 10:18). The word has an interesting tradition in th...","summary_en":"REMISSION OF SINS* KJV phrase synonymous with “forgiveness of sins.” The NT uses a variety of terms to describe a single truth. With the concept of forgiveness of sins, there are a number of expressions employed (“passing over,” Rom 3:25; “covered,” Rom 4:7; “not imputed,” Rom 4:8; “remembered no more,” Heb 10:17). One of the most significant is the word rendered “remission” (Mt 26:28; Mk 1:4; Lk 1:77; 3:3; 24:47; Acts 2:38; 10:43; Heb 9:22; 10:18). The word has an interesting tradition in th...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33151,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Righteousness","title_en":"Righteousness","content_ro":"<h3>RIGHTEOUSNESS<\/h3>\n<p>The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and customers, ruler and citizens, and God and people. Depending on the fulfillment of one’s expectations, an individual could be called righteous and his or her acts and speech could be designated as righteous. The opposite of righteous is “evil,” “wicked,” or “wrong” (cf. Ps 1:6; Zep 3:5).<\/p>\n<p>In Israel the concept of righteousness transformed all of life, both religious and secular. Israel had been called into existence as a separate nation through which Yahweh was to witness to the nations concerning his universal rule, his nature, and his expectations of life on earth. This meant that Israel required a revelation from God so that they might learn his will and be instructed in maintaining a relationship with him. The quality of a person’s relationship with God is directly linked to his relationship with his fellow human.<\/p>\n<p>God is righteous (2 Chr 12:6; Pss 7:9; 103:17; Zep 3:5; Zec 8:8). His righteousness is dynamic, since it describes his acts on behalf of his people and also the nature of his relationship with them. All of God’s acts are righteous (cf. Dt 32:4; Jgs 5:11; Ps 103:6), and God’s people rejoiced in the righteous acts of God (Ps 89:16). Because God is righteous, he expects righteousness of others, who are to reflect the nature of their Creator. The expected response to God’s rule is in the form of righteousness, that is, conformity to his rule and will. In this basic sense, Noah is called “righteous” because he walked with God and showed integrity in comparison to his contemporaries (Gn 6:9). After humanity’s fall and acts of rebellion, culminating in the Flood and the dispersion at Babel, God renewed his relationship with humanity in Abraham and his descendants. Abraham was righteous because he ordered his life by the revealed will of God (15:6; cf. 17:1; 18:19; 26:5).<\/p>\n<p>The Lord revealed to Israel even more clearly how they were to relate to him and to each other. The law in Israel was for the purpose of helping the people of God to live in conformity to the will of God and thereby be righteous. The person who was devoted to the service of God in worship and life was called righteous (cf. Mal 3:18). Thus, righteousness is a state of integrity in relation to God and one’s neighbor, expressing itself in one’s acts and speech.<\/p>\n<p>The hope for an era characterized by righteousness was rooted in the prophetic revelation of the messianic rule and the establishment of God’s kingdom on earth (Is 11:1-9), whose rule will extend to the nations (vv 10-16) and last forever (9:7). Isaiah developed the revelation of the glorious, victorious entrance of the kingdom of God in a most exquisite way, when his enemies will be subdued and his people will be gathered together and will live in a state of peace in his presence. The acts of restoration, extending from Israel’s return from exile until the final coming of the external kingdom are, in his prophetic purview, the demonstration of God’s righteous acts. He forgives, restores, remains faithful, loves, elects, and sends his Spirit to renew his people and to bestow on them all the benefits of the renewed covenant relationship. Both Jews and Gentiles will be the recipients of his righteous acts (Is 45:8, 23; 46:13, 48:18; 51:5, 8, 16; 56:1; 59:17; 60:17; 61:10-11).<\/p>\n<p>Out of concern for the salvation of his people and the establishment of his everlasting kingdom, God revealed his righteousness in the sending of his beloved Son. The coming of Christ marks an era of renewal of his relationship with people, the renewal of the covenant and renewal of his kingdom on earth. The older covenant was mediated by Moses; the covenant was renewed by the Son of God, who came “to fulfill all righteousness” (Mt 3:15). The message of Jesus is consistent with the OT in the close identification of God’s kingdom with his righteousness (6:33; 13:43). Jesus also taught that God expects all people to live in harmony with his will (7:21). Jesus is God’s final revelation of what God requires of individuals so as to enter the kingdom and to live righteously.<\/p>\n<p> But individuals cannot attain this righteousness by their own merits; it is a gift from God (Rom 3:21–5:21). There is no righteousness apart from Jesus Christ. In the proclamation of the gospel of Jesus we discover that “it is through faith that a righteous person has life” (Rom 1:17; cf. Hb 2:4). Therefore, the Father requires acceptance of his Son as his appointed means of justification (Rom 3:25-26; 5:9). God declares people to be righteous when they put their trust in his Son (Rom 8:33-34; 2 Cor 3:18; 11:15). God pardons sins, is reconciled with sinners, and grants his peace to them (Rom 5:1, 9-11; Eph 2:14-17). Those who have been declared righteous enjoy a new relationship. They are “sons of God” by adoption. The Father relates to his children righteously and expects them to relate righteously to him.<\/p>\n<p>The fullness of righteousness will be manifest at the coming of the Lord Jesus, when all those who have been justified will also be glorified (Rom 8:30). The goal of salvation history moves toward the final glorious manifestation of God’s kingdom, when all creation will be renewed in “righteousness”—that is, all creation will be right with God (2 Pt 3:13).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Justification, Justified; Law, Biblical Concept of.<\/p>","content_en":"<h3>RIGHTEOUSNESS<\/h3>\n<p>The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and customers, ruler and citizens, and God and people. Depending on the fulfillment of one’s expectations, an individual could be called righteous and his or her acts and speech could be designated as righteous. The opposite of righteous is “evil,” “wicked,” or “wrong” (cf. Ps 1:6; Zep 3:5).<\/p>\n<p>In Israel the concept of righteousness transformed all of life, both religious and secular. Israel had been called into existence as a separate nation through which Yahweh was to witness to the nations concerning his universal rule, his nature, and his expectations of life on earth. This meant that Israel required a revelation from God so that they might learn his will and be instructed in maintaining a relationship with him. The quality of a person’s relationship with God is directly linked to his relationship with his fellow human.<\/p>\n<p>God is righteous (2 Chr 12:6; Pss 7:9; 103:17; Zep 3:5; Zec 8:8). His righteousness is dynamic, since it describes his acts on behalf of his people and also the nature of his relationship with them. All of God’s acts are righteous (cf. Dt 32:4; Jgs 5:11; Ps 103:6), and God’s people rejoiced in the righteous acts of God (Ps 89:16). Because God is righteous, he expects righteousness of others, who are to reflect the nature of their Creator. The expected response to God’s rule is in the form of righteousness, that is, conformity to his rule and will. In this basic sense, Noah is called “righteous” because he walked with God and showed integrity in comparison to his contemporaries (Gn 6:9). After humanity’s fall and acts of rebellion, culminating in the Flood and the dispersion at Babel, God renewed his relationship with humanity in Abraham and his descendants. Abraham was righteous because he ordered his life by the revealed will of God (15:6; cf. 17:1; 18:19; 26:5).<\/p>\n<p>The Lord revealed to Israel even more clearly how they were to relate to him and to each other. The law in Israel was for the purpose of helping the people of God to live in conformity to the will of God and thereby be righteous. The person who was devoted to the service of God in worship and life was called righteous (cf. Mal 3:18). Thus, righteousness is a state of integrity in relation to God and one’s neighbor, expressing itself in one’s acts and speech.<\/p>\n<p>The hope for an era characterized by righteousness was rooted in the prophetic revelation of the messianic rule and the establishment of God’s kingdom on earth (Is 11:1-9), whose rule will extend to the nations (vv 10-16) and last forever (9:7). Isaiah developed the revelation of the glorious, victorious entrance of the kingdom of God in a most exquisite way, when his enemies will be subdued and his people will be gathered together and will live in a state of peace in his presence. The acts of restoration, extending from Israel’s return from exile until the final coming of the external kingdom are, in his prophetic purview, the demonstration of God’s righteous acts. He forgives, restores, remains faithful, loves, elects, and sends his Spirit to renew his people and to bestow on them all the benefits of the renewed covenant relationship. Both Jews and Gentiles will be the recipients of his righteous acts (Is 45:8, 23; 46:13, 48:18; 51:5, 8, 16; 56:1; 59:17; 60:17; 61:10-11).<\/p>\n<p>Out of concern for the salvation of his people and the establishment of his everlasting kingdom, God revealed his righteousness in the sending of his beloved Son. The coming of Christ marks an era of renewal of his relationship with people, the renewal of the covenant and renewal of his kingdom on earth. The older covenant was mediated by Moses; the covenant was renewed by the Son of God, who came “to fulfill all righteousness” (Mt 3:15). The message of Jesus is consistent with the OT in the close identification of God’s kingdom with his righteousness (6:33; 13:43). Jesus also taught that God expects all people to live in harmony with his will (7:21). Jesus is God’s final revelation of what God requires of individuals so as to enter the kingdom and to live righteously.<\/p>\n<p> But individuals cannot attain this righteousness by their own merits; it is a gift from God (Rom 3:21–5:21). There is no righteousness apart from Jesus Christ. In the proclamation of the gospel of Jesus we discover that “it is through faith that a righteous person has life” (Rom 1:17; cf. Hb 2:4). Therefore, the Father requires acceptance of his Son as his appointed means of justification (Rom 3:25-26; 5:9). God declares people to be righteous when they put their trust in his Son (Rom 8:33-34; 2 Cor 3:18; 11:15). God pardons sins, is reconciled with sinners, and grants his peace to them (Rom 5:1, 9-11; Eph 2:14-17). Those who have been declared righteous enjoy a new relationship. They are “sons of God” by adoption. The Father relates to his children righteously and expects them to relate righteously to him.<\/p>\n<p>The fullness of righteousness will be manifest at the coming of the Lord Jesus, when all those who have been justified will also be glorified (Rom 8:30). The goal of salvation history moves toward the final glorious manifestation of God’s kingdom, when all creation will be renewed in “righteousness”—that is, all creation will be right with God (2 Pt 3:13).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Justification, Justified; Law, Biblical Concept of.<\/p>","summary_ro":"RIGHTEOUSNESS The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and cust...","summary_en":"RIGHTEOUSNESS The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and cust...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33252,"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":40279,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Day of Atonement and the New Testament","title_en":"The Day of Atonement and the New Testament","content_ro":"<h3>The Day of Atonement and the New Testament<\/h3>\n<blockquote><p>In the NT the crucifixion account, many references in Paul’s epistles, and the whole book of Hebrews are inseparably connected to the Day of Atonement. The ritual of the day is explained as a “type” of the atonement made by Jesus Christ (Heb 9–10). Christ, the High Priest, shed his blood on Calvary and then, having atoned for the world’s sins, appeared in heaven before the Father (Heb 9:11-12). Unlike the annual repetitions of the day in Israel, Christ’s atonement is seen in the NT as securing eternal redemption (Heb 9:12; see also Rom 3:25; 5:9-10; 1 Cor 5:7; 2 Cor 5:18-21; Gal 3:13-14; Col 1:14; Ti 2:14; 1 Pt 1:18-19; 1 Jn 2:2; 4:10; Rv 5:9).<\/p><\/blockquote>","content_en":"<h3>The Day of Atonement and the New Testament<\/h3>\n<blockquote><p>In the NT the crucifixion account, many references in Paul’s epistles, and the whole book of Hebrews are inseparably connected to the Day of Atonement. The ritual of the day is explained as a “type” of the atonement made by Jesus Christ (Heb 9–10). Christ, the High Priest, shed his blood on Calvary and then, having atoned for the world’s sins, appeared in heaven before the Father (Heb 9:11-12). Unlike the annual repetitions of the day in Israel, Christ’s atonement is seen in the NT as securing eternal redemption (Heb 9:12; see also Rom 3:25; 5:9-10; 1 Cor 5:7; 2 Cor 5:18-21; Gal 3:13-14; Col 1:14; Ti 2:14; 1 Pt 1:18-19; 1 Jn 2:2; 4:10; Rv 5:9).<\/p><\/blockquote>","summary_ro":"The Day of Atonement and the New Testament In the NT the crucifixion account, many references in Paul’s epistles, and the whole book of Hebrews are inseparably connected to the Day of Atonement. The ritual of the day is explained as a “type” of the atonement made by Jesus Christ (Heb 9–10). Christ, the High Priest, shed his blood on Calvary and then, having atoned for the world’s sins, appeared in heaven before the Father (Heb 9:11-12). Unlike the annual repetitions of the day in Israel, Chri...","summary_en":"The Day of Atonement and the New Testament In the NT the crucifixion account, many references in Paul’s epistles, and the whole book of Hebrews are inseparably connected to the Day of Atonement. The ritual of the day is explained as a “type” of the atonement made by Jesus Christ (Heb 9–10). Christ, the High Priest, shed his blood on Calvary and then, having atoned for the world’s sins, appeared in heaven before the Father (Heb 9:11-12). Unlike the annual repetitions of the day in Israel, Chri...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57244,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:25","title_en":"Study Note: Romani 3:25","content_ro":"<p><strong>3:25<\/strong> <em>the sacrifice for sin<\/em> (Greek <span class=\"greek\" lang=\"el\">hilastērion<\/span>): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger of God against all sinful people (see Rom 1:18). • <em>those who sinned in times past:<\/em> Paul refers to righteous Old Testament people who were not punished for their sins as strict justice would require. Hebrews reminds us, “it is not possible for the blood of bulls and goats to take away sins” (Heb 10:4). How, then, could God forgive people in the Old Testament? Paul answers that Jesus’ sacrifice works backward in history as well as forward—through Christ, God provided for the full satisfaction of his righteous anger against human sin.<\/p>","content_en":"<p><strong>3:25<\/strong> <em>the sacrifice for sin<\/em> (Greek <span class=\"greek\" lang=\"el\">hilastērion<\/span>): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger of God against all sinful people (see Rom 1:18). • <em>those who sinned in times past:<\/em> Paul refers to righteous Old Testament people who were not punished for their sins as strict justice would require. Hebrews reminds us, “it is not possible for the blood of bulls and goats to take away sins” (Heb 10:4). How, then, could God forgive people in the Old Testament? Paul answers that Jesus’ sacrifice works backward in history as well as forward—through Christ, God provided for the full satisfaction of his righteous anger against human sin.<\/p>","summary_ro":"3:25 the sacrifice for sin (Greek hilastērion): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger o...","summary_en":"3:25 the sacrifice for sin (Greek hilastērion): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger o...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84870,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:25","title_en":"Study Note: Romani 3:25","content_ro":"<p><strong>3:25<\/strong> <em>the sacrifice for sin<\/em> (Greek <span class=\"greek\" lang=\"el\">hilastērion<\/span>): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger of God against all sinful people (see Rom 1:18). • <em>those who sinned in times past:<\/em> Paul refers to righteous Old Testament people who were not punished for their sins as strict justice would require. Hebrews reminds us, “it is not possible for the blood of bulls and goats to take away sins” (Heb 10:4). How, then, could God forgive people in the Old Testament? Paul answers that Jesus’ sacrifice works backward in history as well as forward—through Christ, God provided for the full satisfaction of his righteous anger against human sin.<\/p>","content_en":"<p><strong>3:25<\/strong> <em>the sacrifice for sin<\/em> (Greek <span class=\"greek\" lang=\"el\">hilastērion<\/span>): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger of God against all sinful people (see Rom 1:18). • <em>those who sinned in times past:<\/em> Paul refers to righteous Old Testament people who were not punished for their sins as strict justice would require. Hebrews reminds us, “it is not possible for the blood of bulls and goats to take away sins” (Heb 10:4). How, then, could God forgive people in the Old Testament? Paul answers that Jesus’ sacrifice works backward in history as well as forward—through Christ, God provided for the full satisfaction of his righteous anger against human sin.<\/p>","summary_ro":"3:25 the sacrifice for sin (Greek hilastērion): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger o...","summary_en":"3:25 the sacrifice for sin (Greek hilastērion): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger o...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112496,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:25","title_en":"Study Note: Romani 3:25","content_ro":"<p><strong>3:25<\/strong> <em>the sacrifice for sin<\/em> (Greek <span class=\"greek\" lang=\"el\">hilastērion<\/span>): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger of God against all sinful people (see Rom 1:18). • <em>those who sinned in times past:<\/em> Paul refers to righteous Old Testament people who were not punished for their sins as strict justice would require. Hebrews reminds us, “it is not possible for the blood of bulls and goats to take away sins” (Heb 10:4). How, then, could God forgive people in the Old Testament? Paul answers that Jesus’ sacrifice works backward in history as well as forward—through Christ, God provided for the full satisfaction of his righteous anger against human sin.<\/p>","content_en":"<p><strong>3:25<\/strong> <em>the sacrifice for sin<\/em> (Greek <span class=\"greek\" lang=\"el\">hilastērion<\/span>): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger of God against all sinful people (see Rom 1:18). • <em>those who sinned in times past:<\/em> Paul refers to righteous Old Testament people who were not punished for their sins as strict justice would require. Hebrews reminds us, “it is not possible for the blood of bulls and goats to take away sins” (Heb 10:4). How, then, could God forgive people in the Old Testament? Paul answers that Jesus’ sacrifice works backward in history as well as forward—through Christ, God provided for the full satisfaction of his righteous anger against human sin.<\/p>","summary_ro":"3:25 the sacrifice for sin (Greek hilastērion): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger o...","summary_en":"3:25 the sacrifice for sin (Greek hilastērion): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger o...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140122,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:25","title_en":"Study Note: Romani 3:25","content_ro":"<p><strong>3:25<\/strong> <em>the sacrifice for sin<\/em> (Greek <span class=\"greek\" lang=\"el\">hilastērion<\/span>): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger of God against all sinful people (see Rom 1:18). • <em>those who sinned in times past:<\/em> Paul refers to righteous Old Testament people who were not punished for their sins as strict justice would require. Hebrews reminds us, “it is not possible for the blood of bulls and goats to take away sins” (Heb 10:4). How, then, could God forgive people in the Old Testament? Paul answers that Jesus’ sacrifice works backward in history as well as forward—through Christ, God provided for the full satisfaction of his righteous anger against human sin.<\/p>","content_en":"<p><strong>3:25<\/strong> <em>the sacrifice for sin<\/em> (Greek <span class=\"greek\" lang=\"el\">hilastērion<\/span>): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger of God against all sinful people (see Rom 1:18). • <em>those who sinned in times past:<\/em> Paul refers to righteous Old Testament people who were not punished for their sins as strict justice would require. Hebrews reminds us, “it is not possible for the blood of bulls and goats to take away sins” (Heb 10:4). How, then, could God forgive people in the Old Testament? Paul answers that Jesus’ sacrifice works backward in history as well as forward—through Christ, God provided for the full satisfaction of his righteous anger against human sin.<\/p>","summary_ro":"3:25 the sacrifice for sin (Greek hilastērion): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger o...","summary_en":"3:25 the sacrifice for sin (Greek hilastērion): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger o...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62548,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90174,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117800,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145426,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":5272,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Blood","title_en":"Blood","content_ro":"<h3>BLOOD<\/h3>\n<p>Fluid that circulates through the body of a person or a vertebrate animal. Aside from reference to the common physical substance, the term “blood” has a number of metaphorical uses in the Bible. At times, it refers to a red color: “the sun will be turned into darkness, and the moon will turn bloodred” (Acts 2:20, <span>nlt<\/span>). The “blood of the grape” means wine (Dt 32:14, <span>rsv<\/span>). In the NT the expression “flesh and blood” refers to human life, to “natural” humanity: “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>; see also 1 Cor 15:50; Gal 1:16; Eph 6:12). After betraying Jesus, Judas recognized that he had “sinned in betraying innocent blood” (Mt 27:4, <span>rsv<\/span>). In such passages “blood” has reference to life lived at the human level, natural life as opposed to spiritual or divine life.<\/p>\n<p>The term “blood” is also used in the sense of shedding blood, that is, in killing or murder. Psalm 9:12 speaks of one “who avenges blood.” Genesis 37:26 refers to the brothers who concealed Joseph’s blood, that is, his murder. To be “burdened with the blood of another” (Prv 28:17, <span>rsv<\/span>) means to be guilty of murder. At the crucifixion Pilate said, “I am innocent of the blood of this man” (Mt 27:24-25). Thus, the idea of violent death is regularly connected with blood.<\/p>\n<p>The logic of such expressions becomes particularly clear when one sees how closely life is associated with blood. Three passages specifically tie the two together. “Only you shall not eat flesh with its life, that is, its blood” (Gn 9:4, <span>rsv<\/span>). “For the life of the flesh is in the blood” (Lv 17:11, <span>rsv<\/span>). “The only restriction is never to eat the blood, for the blood is the life” (Dt 12:23, <span>tlb<\/span>). Because God is the author of all life, any shedding of blood (any killing) is a serious matter. A certain sanctity associated with blood forms the basis for prohibitions against eating it. (Compare what the apostles said in Acts 15:20.) Blood stands for the “life principle” that is from God.<\/p>\n<p>Because of its association with life, blood takes on a special significance in the sacrificial motif. On the Day of Atonement (Lv 16), the blood of a bull and of a goat was sprinkled upon the altar as a “covering” of the people’s sin. Life was poured out in death. Animal life was given up on behalf of the life of the people. Judgment and atonement were carried out through a transfer of the sin of the people to the animal sacrifice. Transference is depicted also by the scapegoat in the same ceremony (Lv 16:20-22). In the first Passover (Ex 12:1-13), the blood bore the same meaning. Animal blood posted on each door was a sign that a death had already taken place, so the angel of death passed over.<\/p>\n<p>Further, because life is connected with blood, blood becomes the supreme offering to God. In the ratification of the covenant (Ex 24), Moses poured half the sacrificial blood on the altar; after reading the covenant to the people and receiving their affirmative response, he sprinkled the rest of the blood on them and said, “This blood confirms the covenant the <span>Lord<\/span> has made with you in giving you these laws” (Ex 24:8, <span>nlt<\/span>). Sprinkling blood on both the altar and the people bound God and the Israelites together in covenant relationship. In the sacrifices of Israel, blood stood for death and depending on the context, might also stand for judgment, sacrifice, substitution, or redemption. Life with God was made possible by blood.<\/p>\n<p>In the NT, apart from medical references (e.g., Mt 9:20) and references to murder (e.g., Acts 22:20), the primary reference is to the blood of Christ, an allusion to the OT motifs. The synoptic Gospels show that at the Last Supper Jesus spoke of his blood with reference to a new covenant (Mt 26:28; Mk 14:24; Lk 22:20). The language surrounding those sayings reveals the sacrificial motif; Jesus was speaking of his death and its redemptive significance. The fourth Gospel expresses the same theology in different terms and in a different context: “Unless you eat the flesh of the Son of Man and drink his blood, you cannot have eternal life within you” (Jn 6:53, <span>nlt<\/span>). The believer is said to participate by faith in the death and resurrection of the Lord (see also 1 Cor 10:16).<\/p>\n<p>The apostle Paul’s letters likewise associate blood with Christ’s death, so much so that the word becomes—like the term “cross”—synonymous with the death of Christ in its saving significance: making peace “by means of his blood on the cross” (Col 1:20, <span>nlt<\/span>); and in a passage on reconciliation: “though you once were far away from God, now you have been brought near to him because of the blood of Christ” (Eph 2:13, <span>nlt<\/span>). “Blood” and “cross” both stand for the death of Jesus in reconciling Jew and Gentile to God and in the creation of a new humanity. Paul evidently had in mind the sacrifice of the Day of Atonement when he said that God purposed that Christ be an atoning sacrifice by his blood (Rom 3:25). His vocabulary (from Lv 16) focused on the most important sacrifice of Jewish tradition.<\/p>\n<p>Peter made reference to the blood of the covenant (Ex 24) when he described Christian exiles as having been sprinkled with the blood of Christ (1 Pt 1:2). He reminded his readers that they had been redeemed by that blood (v 19). In calling Christ the “spotless lamb of God,” he may have had in mind either the servant of Isaiah 53 or the Passover lamb, both of which had redemptive significance in his readers’ minds. Finally, to the writer of Hebrews the whole OT system of sacrifices found its ultimate fulfillment in the blood of Christ, that is, in his sacrificial death (Heb 9:7-28; 13:11-12).<\/p>\n<p>Thus, NT references to the blood of Christ point to the culminating and comprehensive redemption achieved by God in the death of his Son (Heb 10:20). Both justice and justification were thus achieved (Rom 3:26). The blood of Christ is therefore called the “once for all” means of redemption (Heb 9:26). <em>See<\/em> Atonement; Offerings and Sacrifices.<\/p>","content_en":"<h3>BLOOD<\/h3>\n<p>Fluid that circulates through the body of a person or a vertebrate animal. Aside from reference to the common physical substance, the term “blood” has a number of metaphorical uses in the Bible. At times, it refers to a red color: “the sun will be turned into darkness, and the moon will turn bloodred” (Acts 2:20, <span>nlt<\/span>). The “blood of the grape” means wine (Dt 32:14, <span>rsv<\/span>). In the NT the expression “flesh and blood” refers to human life, to “natural” humanity: “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>; see also 1 Cor 15:50; Gal 1:16; Eph 6:12). After betraying Jesus, Judas recognized that he had “sinned in betraying innocent blood” (Mt 27:4, <span>rsv<\/span>). In such passages “blood” has reference to life lived at the human level, natural life as opposed to spiritual or divine life.<\/p>\n<p>The term “blood” is also used in the sense of shedding blood, that is, in killing or murder. Psalm 9:12 speaks of one “who avenges blood.” Genesis 37:26 refers to the brothers who concealed Joseph’s blood, that is, his murder. To be “burdened with the blood of another” (Prv 28:17, <span>rsv<\/span>) means to be guilty of murder. At the crucifixion Pilate said, “I am innocent of the blood of this man” (Mt 27:24-25). Thus, the idea of violent death is regularly connected with blood.<\/p>\n<p>The logic of such expressions becomes particularly clear when one sees how closely life is associated with blood. Three passages specifically tie the two together. “Only you shall not eat flesh with its life, that is, its blood” (Gn 9:4, <span>rsv<\/span>). “For the life of the flesh is in the blood” (Lv 17:11, <span>rsv<\/span>). “The only restriction is never to eat the blood, for the blood is the life” (Dt 12:23, <span>tlb<\/span>). Because God is the author of all life, any shedding of blood (any killing) is a serious matter. A certain sanctity associated with blood forms the basis for prohibitions against eating it. (Compare what the apostles said in Acts 15:20.) Blood stands for the “life principle” that is from God.<\/p>\n<p>Because of its association with life, blood takes on a special significance in the sacrificial motif. On the Day of Atonement (Lv 16), the blood of a bull and of a goat was sprinkled upon the altar as a “covering” of the people’s sin. Life was poured out in death. Animal life was given up on behalf of the life of the people. Judgment and atonement were carried out through a transfer of the sin of the people to the animal sacrifice. Transference is depicted also by the scapegoat in the same ceremony (Lv 16:20-22). In the first Passover (Ex 12:1-13), the blood bore the same meaning. Animal blood posted on each door was a sign that a death had already taken place, so the angel of death passed over.<\/p>\n<p>Further, because life is connected with blood, blood becomes the supreme offering to God. In the ratification of the covenant (Ex 24), Moses poured half the sacrificial blood on the altar; after reading the covenant to the people and receiving their affirmative response, he sprinkled the rest of the blood on them and said, “This blood confirms the covenant the <span>Lord<\/span> has made with you in giving you these laws” (Ex 24:8, <span>nlt<\/span>). Sprinkling blood on both the altar and the people bound God and the Israelites together in covenant relationship. In the sacrifices of Israel, blood stood for death and depending on the context, might also stand for judgment, sacrifice, substitution, or redemption. Life with God was made possible by blood.<\/p>\n<p>In the NT, apart from medical references (e.g., Mt 9:20) and references to murder (e.g., Acts 22:20), the primary reference is to the blood of Christ, an allusion to the OT motifs. The synoptic Gospels show that at the Last Supper Jesus spoke of his blood with reference to a new covenant (Mt 26:28; Mk 14:24; Lk 22:20). The language surrounding those sayings reveals the sacrificial motif; Jesus was speaking of his death and its redemptive significance. The fourth Gospel expresses the same theology in different terms and in a different context: “Unless you eat the flesh of the Son of Man and drink his blood, you cannot have eternal life within you” (Jn 6:53, <span>nlt<\/span>). The believer is said to participate by faith in the death and resurrection of the Lord (see also 1 Cor 10:16).<\/p>\n<p>The apostle Paul’s letters likewise associate blood with Christ’s death, so much so that the word becomes—like the term “cross”—synonymous with the death of Christ in its saving significance: making peace “by means of his blood on the cross” (Col 1:20, <span>nlt<\/span>); and in a passage on reconciliation: “though you once were far away from God, now you have been brought near to him because of the blood of Christ” (Eph 2:13, <span>nlt<\/span>). “Blood” and “cross” both stand for the death of Jesus in reconciling Jew and Gentile to God and in the creation of a new humanity. Paul evidently had in mind the sacrifice of the Day of Atonement when he said that God purposed that Christ be an atoning sacrifice by his blood (Rom 3:25). His vocabulary (from Lv 16) focused on the most important sacrifice of Jewish tradition.<\/p>\n<p>Peter made reference to the blood of the covenant (Ex 24) when he described Christian exiles as having been sprinkled with the blood of Christ (1 Pt 1:2). He reminded his readers that they had been redeemed by that blood (v 19). In calling Christ the “spotless lamb of God,” he may have had in mind either the servant of Isaiah 53 or the Passover lamb, both of which had redemptive significance in his readers’ minds. Finally, to the writer of Hebrews the whole OT system of sacrifices found its ultimate fulfillment in the blood of Christ, that is, in his sacrificial death (Heb 9:7-28; 13:11-12).<\/p>\n<p>Thus, NT references to the blood of Christ point to the culminating and comprehensive redemption achieved by God in the death of his Son (Heb 10:20). Both justice and justification were thus achieved (Rom 3:26). The blood of Christ is therefore called the “once for all” means of redemption (Heb 9:26). <em>See<\/em> Atonement; Offerings and Sacrifices.<\/p>","summary_ro":"BLOOD Fluid that circulates through the body of a person or a vertebrate animal. Aside from reference to the common physical substance, the term “blood” has a number of metaphorical uses in the Bible. At times, it refers to a red color: “the sun will be turned into darkness, and the moon will turn bloodred” (Acts 2:20, nlt). The “blood of the grape” means wine (Dt 32:14, rsv). In the NT the expression “flesh and blood” refers to human life, to “natural” humanity: “Flesh and blood has not reve...","summary_en":"BLOOD Fluid that circulates through the body of a person or a vertebrate animal. Aside from reference to the common physical substance, the term “blood” has a number of metaphorical uses in the Bible. At times, it refers to a red color: “the sun will be turned into darkness, and the moon will turn bloodred” (Acts 2:20, nlt). The “blood of the grape” means wine (Dt 32:14, rsv). In the NT the expression “flesh and blood” refers to human life, to “natural” humanity: “Flesh and blood has not reve...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14642,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel","title_en":"Gospel","content_ro":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","content_en":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","summary_ro":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","summary_en":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40240,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Christian Experience of Forgiveness","title_en":"The Christian Experience of Forgiveness","content_ro":"<h3>The Christian Experience of Forgiveness<\/h3>\n<blockquote><p>The Christian understanding of forgiveness has broad implications:<\/p><\/blockquote>\n<li>1. It reflects the character of God as one who pardons and enters into a meaningful relationship with his creature, producing a change in human relationship with him. This has been done in the costly anguish of the cross of Christ.<\/li>\n<li>2. It expresses the efficacy of divine atonement in the reconciliation of man with God. Those who truly realize their condition as sinners know that God can remove sin and redeem sinners. This must be experienced, not just comprehended intellectually. In Christ’s death, sin is condemned and absolutely judged, and yet Christ bears the penalty on our behalf by his sacrifice.<\/li>\n<li>3. For the apostle Paul, the bare concept of forgiveness does not convey deeply enough the full consequences. Instead, he speaks of being justified. To be “treated as righteous” is a rich consequence of forgiveness (Rom 4:5), a gift of God’s grace (3:24), a present experience (1 Cor 4:4) for those who have a faith relationship with Christ (Rom 3:26). Thus, justification is the positive relationship that forgiveness provides.<\/li>\n<li>4. Forgiveness implies that God has reconciled man to himself (Eph 2:14-17). The outcome is peace with God (Phil 4:7; Col 3:15), a reconciliation accomplished by the cross (Col 1:20). This is the implication of all the references in Romans 5 to being justified, reconciled, and trusting.<\/li>\n<li>5. Forgiveness includes the theme of fellowship with God the Father (1 Thes 1:3), Son (1 Cor 1:9), and Holy Spirit (2 Cor 13:14). It is expressed in the Pauline phrase “in Christ” or “in the Lord” (used some 164 times), indicating a profound relationship of communion and union with God. Forgiveness as reconciliation and restoration to fellowship with God comprehends, in effect, the whole nature of the Christian life. Sanctification is its fruit, and glorification is its objective. In forgiveness, God ultimately remains God, and the erring sinner is brought home to the Father who has eternally loved him.<\/li>","content_en":"<h3>The Christian Experience of Forgiveness<\/h3>\n<blockquote><p>The Christian understanding of forgiveness has broad implications:<\/p><\/blockquote>\n<li>1. It reflects the character of God as one who pardons and enters into a meaningful relationship with his creature, producing a change in human relationship with him. This has been done in the costly anguish of the cross of Christ.<\/li>\n<li>2. It expresses the efficacy of divine atonement in the reconciliation of man with God. Those who truly realize their condition as sinners know that God can remove sin and redeem sinners. This must be experienced, not just comprehended intellectually. In Christ’s death, sin is condemned and absolutely judged, and yet Christ bears the penalty on our behalf by his sacrifice.<\/li>\n<li>3. For the apostle Paul, the bare concept of forgiveness does not convey deeply enough the full consequences. Instead, he speaks of being justified. To be “treated as righteous” is a rich consequence of forgiveness (Rom 4:5), a gift of God’s grace (3:24), a present experience (1 Cor 4:4) for those who have a faith relationship with Christ (Rom 3:26). Thus, justification is the positive relationship that forgiveness provides.<\/li>\n<li>4. Forgiveness implies that God has reconciled man to himself (Eph 2:14-17). The outcome is peace with God (Phil 4:7; Col 3:15), a reconciliation accomplished by the cross (Col 1:20). This is the implication of all the references in Romans 5 to being justified, reconciled, and trusting.<\/li>\n<li>5. Forgiveness includes the theme of fellowship with God the Father (1 Thes 1:3), Son (1 Cor 1:9), and Holy Spirit (2 Cor 13:14). It is expressed in the Pauline phrase “in Christ” or “in the Lord” (used some 164 times), indicating a profound relationship of communion and union with God. Forgiveness as reconciliation and restoration to fellowship with God comprehends, in effect, the whole nature of the Christian life. Sanctification is its fruit, and glorification is its objective. In forgiveness, God ultimately remains God, and the erring sinner is brought home to the Father who has eternally loved him.<\/li>","summary_ro":"The Christian Experience of Forgiveness The Christian understanding of forgiveness has broad implications: 1. It reflects the character of God as one who pardons and enters into a meaningful relationship with his creature, producing a change in human relationship with him. This has been done in the costly anguish of the cross of Christ. 2. It expresses the efficacy of divine atonement in the reconciliation of man with God. Those who truly realize their condition as sinners know that God can r...","summary_en":"The Christian Experience of Forgiveness The Christian understanding of forgiveness has broad implications: 1. It reflects the character of God as one who pardons and enters into a meaningful relationship with his creature, producing a change in human relationship with him. This has been done in the costly anguish of the cross of Christ. 2. It expresses the efficacy of divine atonement in the reconciliation of man with God. Those who truly realize their condition as sinners know that God can r...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61036,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88662,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116288,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143914,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":5329,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Boast","title_en":"Boast","content_ro":"<h3>BOAST<\/h3>\n<p>To speak of deeds, abilities, or characteristics in a manner showing pride or self-satisfaction. In the Bible the word also has a more positive connotation (“to glory in”).<\/p>\n<p>In the OT, “boasting” is often used to describe the basic attitude of the ungodly, who depend on their own resources rather than on God (Pss 52:1; 94:3-4). Enemies of Israel boasted of their victories and claimed the glory for themselves (Dt 32:27; Pss 10:3; 35:26; 73:9; Is 3:9). They boasted of their riches (Ps 49:6) and wisdom (Is 19:11). According to the Lord, the rich and wise are to “boast about this: that he understands and knows me, that I am the <span>Lord<\/span>, who exercises kindness, justice and righteousness on the earth” (Jer 9:24, <span>niv<\/span>).<\/p>\n<p>Jesus depicted a proud Pharisee boasting to God in prayer (Lk 18:10-14). Most of the NT usages of the word occur in the apostle Paul’s letters. The negative aspect of vaunting one’s own accomplishments is contrasted with the positive counterpart of glorying in what the Lord has done (Rom 3:27-28; 2 Cor 10:17; Gal 6:14). Selfrighteousness and bragging are to be avoided (Rom 1:30; 2:17, 23; Eph 2:9; 2 Tm 3:2). Paul associated boasting with the attitude of those Jews who developed a feeling of self-confidence because of having kept the law. For Paul, the only legitimate boasting was to boast (rejoice) in the Lord (Rom 5:11). In Romans 5:3, the rabbinic view of glorying in one’s sufferings is contrasted with Paul’s view that his present sufferings pointed to God’s power and toward Paul’s hope for the future.<\/p>\n<p>Paul’s boasting was not based upon comparisons with others, in contrast to the boasting of his opponents. Because Christ worked through him (2 Cor 3:2-6) and God commended him (10:18), he could give glory to God. Paul preferred to boast of his own weakness, and of the Lord’s power and strength (12:5, 9).<\/p>\n<p>On occasion, the apostle did boast concerning a particular group of Christians (7:4, 14; 8:24; 9:2-3), but with the implication that he was expressing confidence in <em>them,<\/em> not bragging about his own successes. Concerning himself, Paul boasted reluctantly and only as a means of defense against an unsupportive element in the Corinthian church. He said that those who should have commended him had instead compelled him to engage in “foolish” boasting (2 Cor 12:11).<\/p>\n<p><em>See also<\/em> Pride.<\/p>","content_en":"<h3>BOAST<\/h3>\n<p>To speak of deeds, abilities, or characteristics in a manner showing pride or self-satisfaction. In the Bible the word also has a more positive connotation (“to glory in”).<\/p>\n<p>In the OT, “boasting” is often used to describe the basic attitude of the ungodly, who depend on their own resources rather than on God (Pss 52:1; 94:3-4). Enemies of Israel boasted of their victories and claimed the glory for themselves (Dt 32:27; Pss 10:3; 35:26; 73:9; Is 3:9). They boasted of their riches (Ps 49:6) and wisdom (Is 19:11). According to the Lord, the rich and wise are to “boast about this: that he understands and knows me, that I am the <span>Lord<\/span>, who exercises kindness, justice and righteousness on the earth” (Jer 9:24, <span>niv<\/span>).<\/p>\n<p>Jesus depicted a proud Pharisee boasting to God in prayer (Lk 18:10-14). Most of the NT usages of the word occur in the apostle Paul’s letters. The negative aspect of vaunting one’s own accomplishments is contrasted with the positive counterpart of glorying in what the Lord has done (Rom 3:27-28; 2 Cor 10:17; Gal 6:14). Selfrighteousness and bragging are to be avoided (Rom 1:30; 2:17, 23; Eph 2:9; 2 Tm 3:2). Paul associated boasting with the attitude of those Jews who developed a feeling of self-confidence because of having kept the law. For Paul, the only legitimate boasting was to boast (rejoice) in the Lord (Rom 5:11). In Romans 5:3, the rabbinic view of glorying in one’s sufferings is contrasted with Paul’s view that his present sufferings pointed to God’s power and toward Paul’s hope for the future.<\/p>\n<p>Paul’s boasting was not based upon comparisons with others, in contrast to the boasting of his opponents. Because Christ worked through him (2 Cor 3:2-6) and God commended him (10:18), he could give glory to God. Paul preferred to boast of his own weakness, and of the Lord’s power and strength (12:5, 9).<\/p>\n<p>On occasion, the apostle did boast concerning a particular group of Christians (7:4, 14; 8:24; 9:2-3), but with the implication that he was expressing confidence in <em>them,<\/em> not bragging about his own successes. Concerning himself, Paul boasted reluctantly and only as a means of defense against an unsupportive element in the Corinthian church. He said that those who should have commended him had instead compelled him to engage in “foolish” boasting (2 Cor 12:11).<\/p>\n<p><em>See also<\/em> Pride.<\/p>","summary_ro":"BOAST To speak of deeds, abilities, or characteristics in a manner showing pride or self-satisfaction. In the Bible the word also has a more positive connotation (“to glory in”). In the OT, “boasting” is often used to describe the basic attitude of the ungodly, who depend on their own resources rather than on God (Pss 52:1; 94:3-4). Enemies of Israel boasted of their victories and claimed the glory for themselves (Dt 32:27; Pss 10:3; 35:26; 73:9; Is 3:9). They boasted of their riches (Ps 49:6...","summary_en":"BOAST To speak of deeds, abilities, or characteristics in a manner showing pride or self-satisfaction. In the Bible the word also has a more positive connotation (“to glory in”). In the OT, “boasting” is often used to describe the basic attitude of the ungodly, who depend on their own resources rather than on God (Pss 52:1; 94:3-4). Enemies of Israel boasted of their victories and claimed the glory for themselves (Dt 32:27; Pss 10:3; 35:26; 73:9; Is 3:9). They boasted of their riches (Ps 49:6...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65865,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“Belief” in the Gospel of John","title_en":"“Belief” in the Gospel of John","content_ro":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","content_en":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","summary_ro":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","summary_en":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66810,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Limitations of Law","title_en":"The Limitations of Law","content_ro":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","content_en":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","summary_ro":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","summary_en":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93491,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“Belief” in the Gospel of John","title_en":"“Belief” in the Gospel of John","content_ro":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","content_en":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","summary_ro":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","summary_en":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94436,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Limitations of Law","title_en":"The Limitations of Law","content_ro":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","content_en":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","summary_ro":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","summary_en":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121117,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“Belief” in the Gospel of John","title_en":"“Belief” in the Gospel of John","content_ro":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","content_en":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","summary_ro":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","summary_en":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122062,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Limitations of Law","title_en":"The Limitations of Law","content_ro":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","content_en":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","summary_ro":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","summary_en":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148743,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“Belief” in the Gospel of John","title_en":"“Belief” in the Gospel of John","content_ro":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","content_en":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","summary_ro":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","summary_en":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149688,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Limitations of Law","title_en":"The Limitations of Law","content_ro":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","content_en":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","summary_ro":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","summary_en":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":6717,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Circumcision","title_en":"Circumcision","content_ro":"<h3>CIRCUMCISION<\/h3>\n<p>Surgical removal of the foreskin of the male reproductive organ. In Bible times circumcision was the seal of God’s covenant with Abraham (Gn 17:1-14). While circumcision originated as an ancient tribal or religious rite, since the early part of this century it has been practiced in Western nations for hygienic purposes. Many physicians believe that circumcision helps prevent genital cancers in both men and their wives, so that this minor operation is performed a few days after birth on nearly all newborn males in North America. Outside of Judaism the procedure no longer carries religious significance.<\/p>\n<p>Preview<\/p>\n<p>• Circumcision in the Ancient World<\/p>\n<p>• Circumcision in the Old Testament<\/p>\n<p>• Circumcision in the New Testament<\/p>\n<p class=\"h2\" id=\"CircumcisionintheAncientWorld\">Circumcision in the Ancient World<\/p>\n<p>The rite of circumcision is far older than the Hebrew people. Cave paintings give evidence that it was practiced in prehistoric times. Egyptian temple drawings show that the operation was common in 4000 <span>BC<\/span> and probably earlier. Peoples practicing circumcision lived on almost every continent. The rite was observed among Central and South American Indians, Polynesians, the peoples of New Guinea, many Australian and African tribes, Egyptians, and pre-Islamic Arabs. The rite is not mentioned in the Koran, but because Muhammad was circumcised, tradition dictates that male Muslims follow the ancient custom. Arab ancestry is traced to Abraham through Ishmael (Gn 17:20), so a common age for Muslim circumcisions is 13, because Ishmael was circumcised at that age (v 25).<\/p>\n<p>Among the West Semitic people, the Ammonites, Edomites, Midianites, Moabites, and Phoenicians all practiced circumcision (Jer 9:25-26). The Philistines, however, did not (Jgs 14:3; 15:18; 1 Sm 14:6; 17:26, 36; 18:25, 27; 31:4; 2 Sm 1:20; 3:14; 1 Chr 10:4).<\/p>\n<p>Young men were usually circumcised at puberty, evidently in preparation for marriage and entrance into full tribal responsibilities. The Hebrews were the only ancient practitioners of circumcision to observe the rite in infancy, thus freeing it from association with fertility rituals.<\/p>\n<p class=\"h2\" id=\"CircumcisionintheOldTestament\">Circumcision in the Old Testament<\/p>\n<p>In the Bible the practice of circumcision began in Genesis 17 as a sign of the covenant between God and Abraham. God promised Abraham a land and, through a son yet to be conceived, numerous descendants, from whom kings would come. Blessings would come upon Abraham and through him to all nations (Gn 12:1-3). After the covenant was formally inaugurated (ch 15), God sealed it, ordering Abraham to be circumcised along with all the males in his household (17:9-13).<\/p>\n<p>Circumcision was to be an expression of faith that God’s promises would be realized. Because Abraham’s faith had lapsed (Gn 16) even after he had seen the awesome display of God’s majesty (15:9-17), a permanent reminder of God’s covenant promises was placed on his body and the bodies of his male descendants (17:11). This sign was so closely related to God’s covenant promise that the rite itself could be termed the “covenant” (Gn 17:10; Acts 7:8).<\/p>\n<p>Circumcision was to be performed on the eighth day after birth (Gn 17:12; Lv 12:1-3; see Gn 21:4; Lk 1:59; 2:21; Acts 7:8; Phil 3:5), customarily by the boy’s father (Gn 17:23; 21:4; Acts 7:8), at which time a name would be given (Lk 1:59; 2:21). Flint knives were used in the early days (Ex 4:25; Jos 5:2-3). Later, the rite was carried out by a trained practitioner called a <span class=\"hebrew\" lang=\"he\">mohel<\/span><em>.<\/em> Medical research has determined that prothrombin, a substance in the blood that aids in clotting, is present in greater quantity on the eighth day than at any other time in life.<\/p>\n<h5>Theological Meaning<\/h5>\n<p>Circumcision had to do with the fulfillment of God’s promise concerning Abraham’s descendants (Gn 17:9-12). Because it was applied to the reproductive organ, the sign involved the propagation of the race. Its application to the eight-day-old infant demonstrates the gracious character of God’s promise to Abraham’s descendants and indicates that God’s people are in need of cleansing grace from birth (Lv 12:1-3). The promises of the covenant were reaffirmed to each generation before the recipients were able to respond in either faith or unbelief; nothing in the hearts of the chosen people could either bring about or thwart the ultimate fulfillment of the promises given to Abraham and his posterity.<\/p>\n<p>Circumcision also had to do with the fulfillment of God’s promise concerning the land (Gn 17:8). The land was God’s holy possession, and the Israelites had to be holy to possess it. When Joseph and his descendants were in Egypt, they continued to circumcise their sons. But following the great sin at Mt Sinai after the exodus, the unbelieving Israelites failed to place the covenant sign upon their children as they wandered in the wilderness. Because the new generation had not been circumcised, the people were unprepared to enter the Promised Land. Therefore, God ordered Joshua to circumcise the men of Israel. The people’s obedient response was an act of faith, since the armies of the enemy were camped nearby as the Israelite warriors lay incapacitated by the surgery (Jos 5:2-9).<\/p>\n<p>From the beginning, participation in the covenant promises was open to persons outside Abraham’s household (Gn 17:12-13). Exodus 12:43-49 gives non-Israelites the opportunity to participate in the Passover if they are willing to fulfill the same stipulation placed upon the Jews—that of circumcision.<\/p>\n<p>The provision for admission to God’s people by reception of the covenant sign was abused by Jacob’s sons when circumcision was made a precondition for intermarriage with the Shechemites. While the Shechemites were disabled by their wounds, Simeon and Levi killed them, plundering the city to exact retribution for the rape of their sister Dinah (Gn 34).<\/p>\n<p>The sign of the covenant was not to be treated lightly. The penalty of excommunication rested upon the uncircumcised (Gn 17:14). The strange incident recorded in Exodus 4:24-26 seems to have been God’s reminder to Moses of the stipulations of the covenant made with Abraham. Moses had proved an unfaithful servant of the Lord by neglecting to circumcise his son but was rescued from judgment when his wife Zipporah took a flint rock and circumcised the boy, throwing the bloody foreskin at her husband’s feet.<\/p>\n\n<p class=\"h2\" id=\"CircumcisionintheNewTestament\">Circumcision in the New Testament<\/p>\n<p>John the Baptist was circumcised, as were Jesus and Paul (Lk 1:59; 2:21; Phil 3:5). Jesus recognized the cleansing significance of circumcision (Jn 7:22-23), contrasting the rite with his healing ministry that made a man completely well and therefore ceremonially “clean.” Just before he was stoned, Stephen referred to the covenant of circumcision, charging that his Jewish accusers, like their ancestors, were stiff-necked and uncircumcised in heart and ears, always resisting the Holy Spirit (Acts 7:8, 51).<\/p>\n<p>For a time the first Christians continued to participate in the Jewish rites and customs, even attending the services of the temple (Acts 3:1; 5:21, 42). As Gentiles came to Christ, controversy arose between those who said that participation in the covenant community required circumcision and those who believed the rite was unnecessary. It was argued that since the covenant promise of the Messiah was given to the Jews, Gentiles must first be circumcised and become Jews before they could receive salvation in Christ.<\/p>\n<p>In the time of Christ, many Jews misunderstood the significance of circumcision, believing that the physical act was necessary for and a guarantee of salvation. Thus for Jews the observance became not only a symbol of religious privilege but also a source of racial pride (Phil 3:4-6). These Jews associated the ceremony with the Mosaic law rather than the promise to Abraham (Jn 7:22; Acts 15:1). Because Greeks and Romans did not practice circumcision, Jews had come to be called “the circumcision” (<span>kjv<\/span> Acts 10:45; 11:2; Rom 15:8; Gal 2:7-9; Eph 2:11; Ti 1:10), and following OT practice (Ez 28:10; 31:18; 32:19-32), Gentiles were termed “the uncircumcision” (<span>kjv<\/span> Gal 2:7; Eph 2:11).<\/p>\n<p>While visiting Caesarea, Jewish believers were amazed to realize that uncircumcised Gentiles received the purifying gift of the Holy Spirit (Acts 10:44-48). Moses had promised that God would circumcise the hearts of his people to love the Lord with heart and soul (Dt 30:6), and Ezekiel had prophesied that the Lord would sprinkle clean water on his people, giving them a new heart and putting his Spirit within them (Ez 36:25-27). As these Jewish believers saw the prophecy that God would pour out his Spirit upon all flesh (Jl 2:28; Acts 2:17) being fulfilled, they realized that the inward reality symbolized by circumcision could be accomplished without the physical sign. Thus, the gentile believers were immediately baptized.<\/p>\n<p>Not all the Jewish believers were immediately willing to accept Gentiles into the church. When Peter returned to Jerusalem after his visit to Caesarea, “the circumcision party” criticized him. But after telling how the Spirit had fallen upon the Gentiles, Peter declared that he could not stand against God. At this the Jewish believers were silenced and glorified God that repentance unto life had been granted to Gentiles (Acts 11:1-3, 15:8).<\/p>\n<p>Certain “Judaizers” of the Pharisaic party taught the Christians in Antioch that circumcision was necessary for salvation (Acts 15:1, 5). After debating these persons, Paul and Barnabas went to Jerusalem to consult with the other apostles and elders (v 2). Peter argued that God had given the Spirit to Gentiles and “cleansed their hearts by faith,” affirming that “we believe that we shall be saved through the grace of the Lord Jesus, just as they will” (vv 8-9, 11, <span>rsv<\/span>). Therefore, James and the other Jerusalem leaders agreed that circumcision should not be imposed on the Gentiles (vv 13-21).<\/p>\n<p>It was decided that Peter, James, and John would be entrusted with the gospel to “the circumcised,” while Paul and Barnabas would preach to “the uncircumcised” (Gal 2:7-9). Because of his evangelistic policy to be “all things to all people” with respect to spiritually indifferent matters of custom (1 Cor 9:19-23), Paul had Timothy circumcised. Timothy was reckoned by Jews as one of their race because his mother was Jewish (Acts 16:1-2). But Paul resisted attempts to have Titus circumcised, since he was a Gentile (Gal 2:3). Paul apparently allowed Jewish believers to circumcise their sons (Acts 21:21).<\/p>\n<p>Yet Paul charged that those who argued that the Galatian Christians must be circumcised and keep the law did not keep it themselves but wanted to boast in the Galatians’ flesh and avoid persecution for the cross of Christ (Gal 6:12-13)—persecution Paul was willing to bear (5:11). Granting for the sake of argument the Pharisaic assumption that salvation could be merited by keeping the law, Paul declared that those who received circumcision must obey every other Jewish law (vv 2-3). Christ would be “of no advantage” to those who “would be justified by the law”; this attempt at works righteousness would evidence that the Galatians were “severed from Christ,” having “fallen from grace” (vv 2-4). These Christians were being tempted to turn to “a different gospel” (1:6-7).<\/p>\n<p>Because of the serious threat the Judaizers posed to the gospel of free grace, Paul wished that those who unsettled the Galatians would “mutilate themselves” (Gal 5:12). He termed the Judaizers “dogs” and “evil workers” (<span>kjv<\/span> “concision”), asserting that Christians are “the true circumcision,” because they worship God in spirit and glory in Christ Jesus, putting no confidence in human works to merit salvation (Phil 3:2-3).<\/p>\n<p>Paul taught that circumcision was indeed of value to Jews, for it was the sign that to them had been committed the “oracles of God,” that is, God’s word concerning the promise of salvation (Rom 3:1-3). He reminded the prideful Ephesians that as Gentiles they had once been “strangers to the covenants of promise,” not bearing the covenant sign in their flesh (Eph 2:11-12; see Col 2:13). Likewise, Jews had no cause for pride, for disobedience could cause outward circumcision to be counted as uncircumcision (Rom 2:25).<\/p>\n<p>Paul and the other apostles followed Moses and the OT prophets in teaching that true circumcision was a matter of the heart. The teaching of the NT goes further to affirm that a faithful believer, though physically uncircumcised, is regarded by God as circumcised, “for he is not a real Jew who is one outwardly, nor is true circumcision something external and physical” (Rom 2:28, <span>rsv<\/span>). Both Jews and Gentiles are saved by grace (Acts 15:11), and circumcised and uncircumcised alike are justified on the ground of their faith, apart from works of the law (Rom 3:28-30).<\/p>\n<p>Abraham served as an example of a person whose faith was reckoned to him as righteousness (Rom 4:3; see Gn 15:6). Paul argued that both Gentiles and Jews are justified by faith, because Abraham was accounted righteous before he was circumcised. Abraham did not receive circumcision to obtain righteousness, but as a sign or seal of the righteousness that he had by faith while he was still uncircumcised. Thus, Abraham is the father of all who believe without being circumcised, as well as those who are circumcised but also follow the example of Abraham’s faith (Rom 4:9-12; see Gal 3:6-9).<\/p>\n<p><em>See also<\/em> Baptism; Cleanness and Uncleanness, Regulations Concerning; Uncircumcision.<\/p>","content_en":"<h3>CIRCUMCISION<\/h3>\n<p>Surgical removal of the foreskin of the male reproductive organ. In Bible times circumcision was the seal of God’s covenant with Abraham (Gn 17:1-14). While circumcision originated as an ancient tribal or religious rite, since the early part of this century it has been practiced in Western nations for hygienic purposes. Many physicians believe that circumcision helps prevent genital cancers in both men and their wives, so that this minor operation is performed a few days after birth on nearly all newborn males in North America. Outside of Judaism the procedure no longer carries religious significance.<\/p>\n<p>Preview<\/p>\n<p>• Circumcision in the Ancient World<\/p>\n<p>• Circumcision in the Old Testament<\/p>\n<p>• Circumcision in the New Testament<\/p>\n<p class=\"h2\" id=\"CircumcisionintheAncientWorld\">Circumcision in the Ancient World<\/p>\n<p>The rite of circumcision is far older than the Hebrew people. Cave paintings give evidence that it was practiced in prehistoric times. Egyptian temple drawings show that the operation was common in 4000 <span>BC<\/span> and probably earlier. Peoples practicing circumcision lived on almost every continent. The rite was observed among Central and South American Indians, Polynesians, the peoples of New Guinea, many Australian and African tribes, Egyptians, and pre-Islamic Arabs. The rite is not mentioned in the Koran, but because Muhammad was circumcised, tradition dictates that male Muslims follow the ancient custom. Arab ancestry is traced to Abraham through Ishmael (Gn 17:20), so a common age for Muslim circumcisions is 13, because Ishmael was circumcised at that age (v 25).<\/p>\n<p>Among the West Semitic people, the Ammonites, Edomites, Midianites, Moabites, and Phoenicians all practiced circumcision (Jer 9:25-26). The Philistines, however, did not (Jgs 14:3; 15:18; 1 Sm 14:6; 17:26, 36; 18:25, 27; 31:4; 2 Sm 1:20; 3:14; 1 Chr 10:4).<\/p>\n<p>Young men were usually circumcised at puberty, evidently in preparation for marriage and entrance into full tribal responsibilities. The Hebrews were the only ancient practitioners of circumcision to observe the rite in infancy, thus freeing it from association with fertility rituals.<\/p>\n<p class=\"h2\" id=\"CircumcisionintheOldTestament\">Circumcision in the Old Testament<\/p>\n<p>In the Bible the practice of circumcision began in Genesis 17 as a sign of the covenant between God and Abraham. God promised Abraham a land and, through a son yet to be conceived, numerous descendants, from whom kings would come. Blessings would come upon Abraham and through him to all nations (Gn 12:1-3). After the covenant was formally inaugurated (ch 15), God sealed it, ordering Abraham to be circumcised along with all the males in his household (17:9-13).<\/p>\n<p>Circumcision was to be an expression of faith that God’s promises would be realized. Because Abraham’s faith had lapsed (Gn 16) even after he had seen the awesome display of God’s majesty (15:9-17), a permanent reminder of God’s covenant promises was placed on his body and the bodies of his male descendants (17:11). This sign was so closely related to God’s covenant promise that the rite itself could be termed the “covenant” (Gn 17:10; Acts 7:8).<\/p>\n<p>Circumcision was to be performed on the eighth day after birth (Gn 17:12; Lv 12:1-3; see Gn 21:4; Lk 1:59; 2:21; Acts 7:8; Phil 3:5), customarily by the boy’s father (Gn 17:23; 21:4; Acts 7:8), at which time a name would be given (Lk 1:59; 2:21). Flint knives were used in the early days (Ex 4:25; Jos 5:2-3). Later, the rite was carried out by a trained practitioner called a <span class=\"hebrew\" lang=\"he\">mohel<\/span><em>.<\/em> Medical research has determined that prothrombin, a substance in the blood that aids in clotting, is present in greater quantity on the eighth day than at any other time in life.<\/p>\n<h5>Theological Meaning<\/h5>\n<p>Circumcision had to do with the fulfillment of God’s promise concerning Abraham’s descendants (Gn 17:9-12). Because it was applied to the reproductive organ, the sign involved the propagation of the race. Its application to the eight-day-old infant demonstrates the gracious character of God’s promise to Abraham’s descendants and indicates that God’s people are in need of cleansing grace from birth (Lv 12:1-3). The promises of the covenant were reaffirmed to each generation before the recipients were able to respond in either faith or unbelief; nothing in the hearts of the chosen people could either bring about or thwart the ultimate fulfillment of the promises given to Abraham and his posterity.<\/p>\n<p>Circumcision also had to do with the fulfillment of God’s promise concerning the land (Gn 17:8). The land was God’s holy possession, and the Israelites had to be holy to possess it. When Joseph and his descendants were in Egypt, they continued to circumcise their sons. But following the great sin at Mt Sinai after the exodus, the unbelieving Israelites failed to place the covenant sign upon their children as they wandered in the wilderness. Because the new generation had not been circumcised, the people were unprepared to enter the Promised Land. Therefore, God ordered Joshua to circumcise the men of Israel. The people’s obedient response was an act of faith, since the armies of the enemy were camped nearby as the Israelite warriors lay incapacitated by the surgery (Jos 5:2-9).<\/p>\n<p>From the beginning, participation in the covenant promises was open to persons outside Abraham’s household (Gn 17:12-13). Exodus 12:43-49 gives non-Israelites the opportunity to participate in the Passover if they are willing to fulfill the same stipulation placed upon the Jews—that of circumcision.<\/p>\n<p>The provision for admission to God’s people by reception of the covenant sign was abused by Jacob’s sons when circumcision was made a precondition for intermarriage with the Shechemites. While the Shechemites were disabled by their wounds, Simeon and Levi killed them, plundering the city to exact retribution for the rape of their sister Dinah (Gn 34).<\/p>\n<p>The sign of the covenant was not to be treated lightly. The penalty of excommunication rested upon the uncircumcised (Gn 17:14). The strange incident recorded in Exodus 4:24-26 seems to have been God’s reminder to Moses of the stipulations of the covenant made with Abraham. Moses had proved an unfaithful servant of the Lord by neglecting to circumcise his son but was rescued from judgment when his wife Zipporah took a flint rock and circumcised the boy, throwing the bloody foreskin at her husband’s feet.<\/p>\n\n<p class=\"h2\" id=\"CircumcisionintheNewTestament\">Circumcision in the New Testament<\/p>\n<p>John the Baptist was circumcised, as were Jesus and Paul (Lk 1:59; 2:21; Phil 3:5). Jesus recognized the cleansing significance of circumcision (Jn 7:22-23), contrasting the rite with his healing ministry that made a man completely well and therefore ceremonially “clean.” Just before he was stoned, Stephen referred to the covenant of circumcision, charging that his Jewish accusers, like their ancestors, were stiff-necked and uncircumcised in heart and ears, always resisting the Holy Spirit (Acts 7:8, 51).<\/p>\n<p>For a time the first Christians continued to participate in the Jewish rites and customs, even attending the services of the temple (Acts 3:1; 5:21, 42). As Gentiles came to Christ, controversy arose between those who said that participation in the covenant community required circumcision and those who believed the rite was unnecessary. It was argued that since the covenant promise of the Messiah was given to the Jews, Gentiles must first be circumcised and become Jews before they could receive salvation in Christ.<\/p>\n<p>In the time of Christ, many Jews misunderstood the significance of circumcision, believing that the physical act was necessary for and a guarantee of salvation. Thus for Jews the observance became not only a symbol of religious privilege but also a source of racial pride (Phil 3:4-6). These Jews associated the ceremony with the Mosaic law rather than the promise to Abraham (Jn 7:22; Acts 15:1). Because Greeks and Romans did not practice circumcision, Jews had come to be called “the circumcision” (<span>kjv<\/span> Acts 10:45; 11:2; Rom 15:8; Gal 2:7-9; Eph 2:11; Ti 1:10), and following OT practice (Ez 28:10; 31:18; 32:19-32), Gentiles were termed “the uncircumcision” (<span>kjv<\/span> Gal 2:7; Eph 2:11).<\/p>\n<p>While visiting Caesarea, Jewish believers were amazed to realize that uncircumcised Gentiles received the purifying gift of the Holy Spirit (Acts 10:44-48). Moses had promised that God would circumcise the hearts of his people to love the Lord with heart and soul (Dt 30:6), and Ezekiel had prophesied that the Lord would sprinkle clean water on his people, giving them a new heart and putting his Spirit within them (Ez 36:25-27). As these Jewish believers saw the prophecy that God would pour out his Spirit upon all flesh (Jl 2:28; Acts 2:17) being fulfilled, they realized that the inward reality symbolized by circumcision could be accomplished without the physical sign. Thus, the gentile believers were immediately baptized.<\/p>\n<p>Not all the Jewish believers were immediately willing to accept Gentiles into the church. When Peter returned to Jerusalem after his visit to Caesarea, “the circumcision party” criticized him. But after telling how the Spirit had fallen upon the Gentiles, Peter declared that he could not stand against God. At this the Jewish believers were silenced and glorified God that repentance unto life had been granted to Gentiles (Acts 11:1-3, 15:8).<\/p>\n<p>Certain “Judaizers” of the Pharisaic party taught the Christians in Antioch that circumcision was necessary for salvation (Acts 15:1, 5). After debating these persons, Paul and Barnabas went to Jerusalem to consult with the other apostles and elders (v 2). Peter argued that God had given the Spirit to Gentiles and “cleansed their hearts by faith,” affirming that “we believe that we shall be saved through the grace of the Lord Jesus, just as they will” (vv 8-9, 11, <span>rsv<\/span>). Therefore, James and the other Jerusalem leaders agreed that circumcision should not be imposed on the Gentiles (vv 13-21).<\/p>\n<p>It was decided that Peter, James, and John would be entrusted with the gospel to “the circumcised,” while Paul and Barnabas would preach to “the uncircumcised” (Gal 2:7-9). Because of his evangelistic policy to be “all things to all people” with respect to spiritually indifferent matters of custom (1 Cor 9:19-23), Paul had Timothy circumcised. Timothy was reckoned by Jews as one of their race because his mother was Jewish (Acts 16:1-2). But Paul resisted attempts to have Titus circumcised, since he was a Gentile (Gal 2:3). Paul apparently allowed Jewish believers to circumcise their sons (Acts 21:21).<\/p>\n<p>Yet Paul charged that those who argued that the Galatian Christians must be circumcised and keep the law did not keep it themselves but wanted to boast in the Galatians’ flesh and avoid persecution for the cross of Christ (Gal 6:12-13)—persecution Paul was willing to bear (5:11). Granting for the sake of argument the Pharisaic assumption that salvation could be merited by keeping the law, Paul declared that those who received circumcision must obey every other Jewish law (vv 2-3). Christ would be “of no advantage” to those who “would be justified by the law”; this attempt at works righteousness would evidence that the Galatians were “severed from Christ,” having “fallen from grace” (vv 2-4). These Christians were being tempted to turn to “a different gospel” (1:6-7).<\/p>\n<p>Because of the serious threat the Judaizers posed to the gospel of free grace, Paul wished that those who unsettled the Galatians would “mutilate themselves” (Gal 5:12). He termed the Judaizers “dogs” and “evil workers” (<span>kjv<\/span> “concision”), asserting that Christians are “the true circumcision,” because they worship God in spirit and glory in Christ Jesus, putting no confidence in human works to merit salvation (Phil 3:2-3).<\/p>\n<p>Paul taught that circumcision was indeed of value to Jews, for it was the sign that to them had been committed the “oracles of God,” that is, God’s word concerning the promise of salvation (Rom 3:1-3). He reminded the prideful Ephesians that as Gentiles they had once been “strangers to the covenants of promise,” not bearing the covenant sign in their flesh (Eph 2:11-12; see Col 2:13). Likewise, Jews had no cause for pride, for disobedience could cause outward circumcision to be counted as uncircumcision (Rom 2:25).<\/p>\n<p>Paul and the other apostles followed Moses and the OT prophets in teaching that true circumcision was a matter of the heart. The teaching of the NT goes further to affirm that a faithful believer, though physically uncircumcised, is regarded by God as circumcised, “for he is not a real Jew who is one outwardly, nor is true circumcision something external and physical” (Rom 2:28, <span>rsv<\/span>). Both Jews and Gentiles are saved by grace (Acts 15:11), and circumcised and uncircumcised alike are justified on the ground of their faith, apart from works of the law (Rom 3:28-30).<\/p>\n<p>Abraham served as an example of a person whose faith was reckoned to him as righteousness (Rom 4:3; see Gn 15:6). Paul argued that both Gentiles and Jews are justified by faith, because Abraham was accounted righteous before he was circumcised. Abraham did not receive circumcision to obtain righteousness, but as a sign or seal of the righteousness that he had by faith while he was still uncircumcised. Thus, Abraham is the father of all who believe without being circumcised, as well as those who are circumcised but also follow the example of Abraham’s faith (Rom 4:9-12; see Gal 3:6-9).<\/p>\n<p><em>See also<\/em> Baptism; Cleanness and Uncleanness, Regulations Concerning; Uncircumcision.<\/p>","summary_ro":"CIRCUMCISION Surgical removal of the foreskin of the male reproductive organ. In Bible times circumcision was the seal of God’s covenant with Abraham (Gn 17:1-14). While circumcision originated as an ancient tribal or religious rite, since the early part of this century it has been practiced in Western nations for hygienic purposes. Many physicians believe that circumcision helps prevent genital cancers in both men and their wives, so that this minor operation is performed a few days after bi...","summary_en":"CIRCUMCISION Surgical removal of the foreskin of the male reproductive organ. In Bible times circumcision was the seal of God’s covenant with Abraham (Gn 17:1-14). While circumcision originated as an ancient tribal or religious rite, since the early part of this century it has been practiced in Western nations for hygienic purposes. Many physicians believe that circumcision helps prevent genital cancers in both men and their wives, so that this minor operation is performed a few days after bi...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14656,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel","title_en":"Gospel","content_ro":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","content_en":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","summary_ro":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","summary_en":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":33227,"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":57245,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:29","title_en":"Study Note: Romani 3:29","content_ro":"<p><strong>3:29-30<\/strong> Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If <em>there is only one God<\/em><em>,<\/em> then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through <em>faith<\/em>.<\/p>","content_en":"<p><strong>3:29-30<\/strong> Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If <em>there is only one God<\/em><em>,<\/em> then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through <em>faith<\/em>.<\/p>","summary_ro":"3:29-30 Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If there is only one God, then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through faith.","summary_en":"3:29-30 Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If there is only one God, then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through faith.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84871,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:29","title_en":"Study Note: Romani 3:29","content_ro":"<p><strong>3:29-30<\/strong> Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If <em>there is only one God<\/em><em>,<\/em> then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through <em>faith<\/em>.<\/p>","content_en":"<p><strong>3:29-30<\/strong> Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If <em>there is only one God<\/em><em>,<\/em> then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through <em>faith<\/em>.<\/p>","summary_ro":"3:29-30 Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If there is only one God, then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through faith.","summary_en":"3:29-30 Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If there is only one God, then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through faith.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112497,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:29","title_en":"Study Note: Romani 3:29","content_ro":"<p><strong>3:29-30<\/strong> Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If <em>there is only one God<\/em><em>,<\/em> then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through <em>faith<\/em>.<\/p>","content_en":"<p><strong>3:29-30<\/strong> Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If <em>there is only one God<\/em><em>,<\/em> then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through <em>faith<\/em>.<\/p>","summary_ro":"3:29-30 Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If there is only one God, then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through faith.","summary_en":"3:29-30 Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If there is only one God, then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through faith.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140123,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:29","title_en":"Study Note: Romani 3:29","content_ro":"<p><strong>3:29-30<\/strong> Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If <em>there is only one God<\/em><em>,<\/em> then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through <em>faith<\/em>.<\/p>","content_en":"<p><strong>3:29-30<\/strong> Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If <em>there is only one God<\/em><em>,<\/em> then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through <em>faith<\/em>.<\/p>","summary_ro":"3:29-30 Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If there is only one God, then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through faith.","summary_en":"3:29-30 Paul uses the foundational Jewish commitment to monotheism to argue for universal access to God’s forgiveness. If there is only one God, then he is equally the God of both Jews and Gentiles. All people must be able to come to God on the same terms, through faith.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66901,"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":94527,"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":122153,"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":149779,"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}],"30":[{"id":33228,"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":37823,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Uncircumcision*","title_en":"Uncircumcision*","content_ro":"<h3>UNCIRCUMCISION*<\/h3>\n<p>Natural condition of the male, that is, with the foreskin covering his penis. Since the Jews, among many other peoples, surgically removed this as a sign of their covenant with God (Gn 17:9-14; Ex 12:48; Lv 12:3), the term came to designate “non-Jew” or “Gentile” (Philistines, Greeks, and Romans did not circumcise, but Egyptians and many Semitic peoples did). By extension, it connoted “those outside the covenant.”<\/p>\n<p>The term “uncircumcision” occurs 20 times in the NT, most of the time meaning simply “Gentile,” as opposed to Jew. Paul argues strongly against making such distinctions. For Paul, the attitude of one’s heart toward God is much more important than ritual law, which has nothing to do with his salvation (Rom 2:25-27). Abraham became a believer and was justified by God while he was uncircumcised, so circumcision has nothing to do with his salvation (3:30; 4:9-12). Formerly, Gentiles were excluded from the people of God (Eph 2:11-12), but now Jewish and gentile believers have become one in Christ (Gal 2:7; 5:6; 6:15; Col 3:11). Paul refuses to give way to those demanding circumcision for full church membership.<\/p>\n<p>In one passage (Col 2:8-15), Paul speaks of uncircumcision metaphorically, meaning a person’s unregenerate state. Here uncircumcision is equivalent to “the flesh” (meaning one’s evil impulse or natural state). As literal flesh is cut away in the rite of circumcision, so this “flesh” is cut away by Christ at the time of conversion, as symbolized in baptism. The baptized person is one purified from “uncleanness” as a circumcised Gentile is purified from previous uncircumcised uncleanness.<\/p>\n<p><em>See also<\/em> Circumcision.<\/p>","content_en":"<h3>UNCIRCUMCISION*<\/h3>\n<p>Natural condition of the male, that is, with the foreskin covering his penis. Since the Jews, among many other peoples, surgically removed this as a sign of their covenant with God (Gn 17:9-14; Ex 12:48; Lv 12:3), the term came to designate “non-Jew” or “Gentile” (Philistines, Greeks, and Romans did not circumcise, but Egyptians and many Semitic peoples did). By extension, it connoted “those outside the covenant.”<\/p>\n<p>The term “uncircumcision” occurs 20 times in the NT, most of the time meaning simply “Gentile,” as opposed to Jew. Paul argues strongly against making such distinctions. For Paul, the attitude of one’s heart toward God is much more important than ritual law, which has nothing to do with his salvation (Rom 2:25-27). Abraham became a believer and was justified by God while he was uncircumcised, so circumcision has nothing to do with his salvation (3:30; 4:9-12). Formerly, Gentiles were excluded from the people of God (Eph 2:11-12), but now Jewish and gentile believers have become one in Christ (Gal 2:7; 5:6; 6:15; Col 3:11). Paul refuses to give way to those demanding circumcision for full church membership.<\/p>\n<p>In one passage (Col 2:8-15), Paul speaks of uncircumcision metaphorically, meaning a person’s unregenerate state. Here uncircumcision is equivalent to “the flesh” (meaning one’s evil impulse or natural state). As literal flesh is cut away in the rite of circumcision, so this “flesh” is cut away by Christ at the time of conversion, as symbolized in baptism. The baptized person is one purified from “uncleanness” as a circumcised Gentile is purified from previous uncircumcised uncleanness.<\/p>\n<p><em>See also<\/em> Circumcision.<\/p>","summary_ro":"UNCIRCUMCISION* Natural condition of the male, that is, with the foreskin covering his penis. Since the Jews, among many other peoples, surgically removed this as a sign of their covenant with God (Gn 17:9-14; Ex 12:48; Lv 12:3), the term came to designate “non-Jew” or “Gentile” (Philistines, Greeks, and Romans did not circumcise, but Egyptians and many Semitic peoples did). By extension, it connoted “those outside the covenant.” The term “uncircumcision” occurs 20 times in the NT, most of th...","summary_en":"UNCIRCUMCISION* Natural condition of the male, that is, with the foreskin covering his penis. Since the Jews, among many other peoples, surgically removed this as a sign of their covenant with God (Gn 17:9-14; Ex 12:48; Lv 12:3), the term came to designate “non-Jew” or “Gentile” (Philistines, Greeks, and Romans did not circumcise, but Egyptians and many Semitic peoples did). By extension, it connoted “those outside the covenant.” The term “uncircumcision” occurs 20 times in the NT, most of th...","source":"Articles\/U.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":57246,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:31","title_en":"Study Note: Romani 3:31","content_ro":"<p><strong>3:31<\/strong> <em>we truly fulfill the law:<\/em> Paul knows that some people will object to his insistence on faith apart from the law because it seems to dismiss the demands of the law. However, <em>faith<\/em> actually enables people to <em>fulfill the law<\/em>. The Holy Spirit is given to those who have faith, and he makes it possible for people to do as they should.<\/p>","content_en":"<p><strong>3:31<\/strong> <em>we truly fulfill the law:<\/em> Paul knows that some people will object to his insistence on faith apart from the law because it seems to dismiss the demands of the law. However, <em>faith<\/em> actually enables people to <em>fulfill the law<\/em>. The Holy Spirit is given to those who have faith, and he makes it possible for people to do as they should.<\/p>","summary_ro":"3:31 we truly fulfill the law: Paul knows that some people will object to his insistence on faith apart from the law because it seems to dismiss the demands of the law. However, faith actually enables people to fulfill the law. The Holy Spirit is given to those who have faith, and he makes it possible for people to do as they should.","summary_en":"3:31 we truly fulfill the law: Paul knows that some people will object to his insistence on faith apart from the law because it seems to dismiss the demands of the law. However, faith actually enables people to fulfill the law. The Holy Spirit is given to those who have faith, and he makes it possible for people to do as they should.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84872,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:31","title_en":"Study Note: Romani 3:31","content_ro":"<p><strong>3:31<\/strong> <em>we truly fulfill the law:<\/em> Paul knows that some people will object to his insistence on faith apart from the law because it seems to dismiss the demands of the law. However, <em>faith<\/em> actually enables people to <em>fulfill the law<\/em>. The Holy Spirit is given to those who have faith, and he makes it possible for people to do as they should.<\/p>","content_en":"<p><strong>3:31<\/strong> <em>we truly fulfill the law:<\/em> Paul knows that some people will object to his insistence on faith apart from the law because it seems to dismiss the demands of the law. However, <em>faith<\/em> actually enables people to <em>fulfill the law<\/em>. The Holy Spirit is given to those who have faith, and he makes it possible for people to do as they should.<\/p>","summary_ro":"3:31 we truly fulfill the law: Paul knows that some people will object to his insistence on faith apart from the law because it seems to dismiss the demands of the law. However, faith actually enables people to fulfill the law. The Holy Spirit is given to those who have faith, and he makes it possible for people to do as they should.","summary_en":"3:31 we truly fulfill the law: Paul knows that some people will object to his insistence on faith apart from the law because it seems to dismiss the demands of the law. However, faith actually enables people to fulfill the law. The Holy Spirit is given to those who have faith, and he makes it possible for people to do as they should.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112498,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:31","title_en":"Study Note: Romani 3:31","content_ro":"<p><strong>3:31<\/strong> <em>we truly fulfill the law:<\/em> Paul knows that some people will object to his insistence on faith apart from the law because it seems to dismiss the demands of the law. However, <em>faith<\/em> actually enables people to <em>fulfill the law<\/em>. The Holy Spirit is given to those who have faith, and he makes it possible for people to do as they should.<\/p>","content_en":"<p><strong>3:31<\/strong> <em>we truly fulfill the law:<\/em> Paul knows that some people will object to his insistence on faith apart from the law because it seems to dismiss the demands of the law. However, <em>faith<\/em> actually enables people to <em>fulfill the law<\/em>. The Holy Spirit is given to those who have faith, and he makes it possible for people to do as they should.<\/p>","summary_ro":"3:31 we truly fulfill the law: Paul knows that some people will object to his insistence on faith apart from the law because it seems to dismiss the demands of the law. However, faith actually enables people to fulfill the law. The Holy Spirit is given to those who have faith, and he makes it possible for people to do as they should.","summary_en":"3:31 we truly fulfill the law: Paul knows that some people will object to his insistence on faith apart from the law because it seems to dismiss the demands of the law. However, faith actually enables people to fulfill the law. The Holy Spirit is given to those who have faith, and he makes it possible for people to do as they should.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140124,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 3:31","title_en":"Study Note: Romani 3:31","content_ro":"<p><strong>3:31<\/strong> <em>we truly fulfill the law:<\/em> Paul knows that some people will object to his insistence on faith apart from the law because it seems to dismiss the demands of the law. However, <em>faith<\/em> actually enables people to <em>fulfill the law<\/em>. The Holy Spirit is given to those who have faith, and he makes it possible for people to do as they should.<\/p>","content_en":"<p><strong>3:31<\/strong> <em>we truly fulfill the law:<\/em> Paul knows that some people will object to his insistence on faith apart from the law because it seems to dismiss the demands of the law. However, <em>faith<\/em> actually enables people to <em>fulfill the law<\/em>. The Holy Spirit is given to those who have faith, and he makes it possible for people to do as they should.<\/p>","summary_ro":"3:31 we truly fulfill the law: Paul knows that some people will object to his insistence on faith apart from the law because it seems to dismiss the demands of the law. However, faith actually enables people to fulfill the law. The Holy Spirit is given to those who have faith, and he makes it possible for people to do as they should.","summary_en":"3:31 we truly fulfill the law: Paul knows that some people will object to his insistence on faith apart from the law because it seems to dismiss the demands of the law. However, faith actually enables people to fulfill the law. The Holy Spirit is given to those who have faith, and he makes it possible for people to do as they should.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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