1
Ce vom zice dar că a căpătat, prin puterea lui, strămoşul nostru Avraam?
2
Dacă Avraam a fost socotit neprihănit prin fapte, are cu ce să se laude, dar nu înaintea lui Dumnezeu.
3
Căci ce zice Scriptura? ,,Avraam a crezut pe Dumnezeu, şi aceasta i s-a socotit ca neprihănire.``
4
Însă, celui ce lucrează, plata cuvenită lui i se socoteşte nu ca un har, ci ca ceva datorat;
5
pe când, celui ce nu lucrează, ci crede în Cel ce socoteşte pe păcătos neprihănit, credinţa pe care o are el, îi este socotită ca neprihănire.
6
Tot astfel, şi David numeşte fericit pe omul acela, pe care Dumnezeu, fără fapte, îl socoteşte neprihănit.
7
,,Ferice``, zice el, ,,de aceia ale căror fără de legi sânt iertate, şi ale căror păcate sânt acoperite!
8
Ferice de omul, căruia nu-i ţine Domnul în seamă păcatul!``
9
Fericirea aceasta este numai pentru cei tăiaţi împrejur sau şi pentru cei netăiaţi împrejur? Căci zicem că lui Avraam credinţa ,,i-a fost socotită ca neprihănire.``
10
Dar cum i-a fost socotită? După, sau înainte de tăierea lui împrejur? Nu când era tăiat împrejur, ci când era netăiat împrejur.
11
Apoi a primit ca semn tăierea împrejur, ca o pecete a acelei neprihăniri, pe care o căpătase prin credinţă, când era netăiat împrejur. Şi aceasta, pentru ca să fie tatăl tuturor celor cari cred, măcar că nu sânt tăiaţi împrejur; ca, adică, să li se socotească şi lor neprihănirea aceasta;
12
şi pentru ca să fie şi tatăl celor tăiaţi împrejur, adică al acelora cari, nu numai că sânt tăiaţi împrejur, dar şi calcă pe urmele credinţei aceleia, pe care o avea tatăl nostru Avraam, când nu era tăiat împrejur.
13
În adevăr, făgăduinţa făcută lui Avraam sau seminţei lui, că va moşteni lumea, n-a fost făcută pe temeiul Legii, ci pe temeiul acelei neprihăniri, care se capătă prin credinţă.
14
Căci, dacă moştenitori sânt ceice se ţin de Lege, credinţa este zădarnică, şi făgăduinţa este nimicită;
15
pentrucă Legea aduce mânie; şi unde nu este o lege, acolo nu este nici călcare de lege.
16
Deaceea moştenitori sânt ceice se fac prin credinţă, pentruca să fie prin har, şi pentruca făgăduinţa să fie chezăşuită pentru toată sămânţa lui Avraam: nu numai pentru sămânţa aceea care este supt Lege, ci şi pentru sămânţa aceea care are credinţa lui Avraam, tatăl nostru al tuturor,
17
dupăcum este scris: ,,Te-am rânduit să fii tatăl multor neamuri.`` El, adică, este tatăl nostru înaintea lui Dumnezeu, în care a crezut, care înviază morţii, şi care cheamă lucrurile cari nu sânt, ca şi cum ar fi.
18
Nădăjduind împotriva oricărei nădejdi, el a crezut, şi astfel a ajuns tatăl multor neamuri, dupăcum i se spusese: ,,Aşa va fi sămânţa ta.``
19
Şi, fiindcă n-a fost slab în credinţă, el nu s-a uitat la trupul său, care era îmbătrânit, -avea aproape o sută de ani, -nici la faptul că Sara nu mai putea să aibă copii.
20
El nu s-a îndoit de făgăduinţa lui Dumnezeu, prin necredinţă, ci, întărit prin credinţa lui, a dat slavă lui Dumnezeu,
21
deplin încredinţat că El ce făgăduieşte, poate să şi împlinească.
22
De aceea credinţa aceasta ,,i-a fost socotită ca neprihănire.``
23
Dar nu numai pentru el este scris că ,,i-a fost socotită ca neprihănire``;
24
ci este scris şi pentru noi, cărora de asemenea ne va fi socotită, nouă celor ce credem în Cel ce a înviat din morţi pe Isus Hristos, Domnul nostru,
25
care a fost dat din pricina fărădelegilor noastre, şi a înviat din pricină că am fost socotiţi neprihăniţi.
{"verseMap":{"1":[{"id":40830,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":42603,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Paul (Saul)","title_en":"Paul (Saul)","content_ro":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","content_en":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","summary_ro":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","summary_en":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68456,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70229,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Paul (Saul)","title_en":"Paul (Saul)","content_ro":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","content_en":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","summary_ro":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","summary_en":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96082,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97855,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Paul (Saul)","title_en":"Paul (Saul)","content_ro":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","content_en":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","summary_ro":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","summary_en":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123708,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125481,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Paul (Saul)","title_en":"Paul (Saul)","content_ro":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","content_en":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","summary_ro":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","summary_en":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17706,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>ISAAC<\/h3>\n<p>Son of Abraham and Sarah, father of Jacob and Esau, one of the patriarchs of Israel.<\/p>\n<p>The name Isaac has an interesting etymology. It is the Anglicized form of the Hebrew <span class=\"hebrew\" lang=\"he\">Yitshaq<\/span><em>,<\/em> in Greek <span class=\"greek\" lang=\"el\">Isaak<\/span><em>.<\/em> If taken as an imperfect form, it means “he laughs”; as a perfect form, it means “he laughed.” Scholars have debated this problem and also the absence of an antecedent subject. If God is implied, the name could indicate divine amusement at an aged couple ridiculing the prospect of having a child (Gn 17:17; 18:12) and then suddenly becoming parents, as God had promised.<\/p>\n<p>Isaac’s pedigree is also interesting, for Sarah was not only the wife of Abraham but also his half sister (Gn 20:12), and this fact alone may have interfered with conception in their earlier years. Because of this relationship, Isaac belonged to both sides of Terah’s family. According to prevailing custom, the son of the legal wife took precedence over the male offspring of concubines, so that Isaac had priority of inheritance over Ishmael. The gifts that Abraham subsequently gave to the sons of his concubines (25:6) were without prejudice to the inheritance of Isaac.<\/p>\n<p>Following God’s instructions (Gn 17:10-14), Isaac was circumcised on the eighth day as a member of the covenant community. The next ceremony came when he was old enough for weaning, probably around three years old. In eastern countries where this procedure is still observed, the child’s transition from milk to solid protein and carbohydrates is normally celebrated in the context of a feast. During the celebration the mother chews a mouthful of solid food and then pushes it into the baby’s mouth with her tongue. The infant is often so shocked by this treatment that it promptly expels the food, whereupon the mother repeats the process. For an observer the procedure can be hilarious, and Ishmael may have been laughing at such a spectacle when he incurred Sarah’s wrath (21:8-10).<\/p>\n<p>During the years of Isaac’s adolescence, Abraham was living in Philistine territory (Gn 21:34). The supreme test of the father’s faith and obedience came in this period. Having watched this son of God’s promise grow up into a healthy young man, Abraham is asked by God to offer him as a sacrifice. Isaac was familiar with sacrificial rituals and helped with the preparations, though probably not without some misgivings, for he was also familiar with the patriarchal traditions that gave the head of the family power of life or death over everyone and everything in the family. If he voiced any protest as he lay bound on the sacrificial altar, it is not recorded. When Abraham’s faith did not waver, God intervened at the crucial moment and provided another offering in the form of a ram. Because of his obedience, God promised Abraham great blessing, blessing in which Isaac also participated (Gn 22; 25:11). It was this act of faith and obedience that Paul honored centuries later by calling Abraham the forefather of the Christian church (Rom 4).<\/p>\n<p>After Sarah’s death (Gn 23), Abraham set about securing a bride for Isaac, as it was the custom for parents to arrange marriages for their children. Rather than have Isaac marry a local pagan woman, Abraham sent his household steward to Nahor in Mesopotamia to seek a bride for his son from among his relatives. In an account that emphasizes faith, perseverance, and divine blessing, Genesis 24 describes how the servant met Rebekah and betrothed her to Isaac even before he had met the rest of her family. Bethuel, her father, and Laban, her brother, assented to this arrangement, and she left with the family’s blessing to take up her new responsibilities in Palestine as Isaac’s wife.<\/p>\n<p>When Abraham died at a ripe old age, Isaac and Ishmael buried him in the cave of Machpelah (Gn 25:8-9). Isaac was now patriarch of the family. He pleaded with God that his wife, Rebekah, might bear children, and as a result, she bore twin sons, Esau (“the hairy one”) and Jacob (“supplanter”). Esau became a hunter, and Isaac favored him, while Jacob was more of a settler and agriculturalist and was favored by his mother. Jacob was also crafty and took advantage of Esau’s extreme hunger one day, bargaining with his older brother to exchange his birthright for some lentil stew. Possession of the birthright secured for Jacob a double portion of the inheritance (Dt 21:17).<\/p>\n<p>When famine gripped the land, God instructed Isaac not to visit Egypt (Gn 26:2), but to stay in Palestine, where he would enjoy great prosperity. When the men of the area asked about Rebekah, Isaac became fearful and said she was his sister. When the deception was uncovered, Abimelech the king rebuked Isaac and forbade anyone to interfere with him. Isaac prospered so greatly that Abimelech finally asked him to relocate, so he moved to Beersheba, where there was sufficient water for his flocks, and his fortune increased.<\/p>\n<p>Although Esau was Isaac’s favorite son, he displeased his father by marrying two Hittite women. When Isaac felt that the end of his life was approaching, he wanted to bless his firstborn in the traditional patriarchal manner (Gn 27). Rebekah overheard his instructions to Esau, and she encouraged Jacob to deceive the blind old man by disguising himself as Esau and taking his brother’s blessing. The deception succeeded, and Isaac gave Jacob the blessing of the firstborn. When Esau appeared to receive his blessing he was too late, and he was very bitter against Jacob because of what had happened. Rebekah sent Jacob away to her brother Laban in Mesopotamia, to escape Esau’s anger and also to obtain a wife. Esau did receive a blessing from Isaac, but a lesser one. Two decades later a rich and prosperous Jacob returned with his family. He made peace with Esau before Isaac died, and the brothers buried Isaac in Hebron (Gn 35:27-29).<\/p>\n<p>Isaac is given less prominence in the patriarchal narratives than Abraham or Jacob, but his importance for covenantal faith was recognized in such NT passages as Acts 7:8, Romans 9:7, Galatians 4:21-31, and Hebrews 11:9-20.<\/p>\n<p><em>See also<\/em> Israel, History of; Patriarchs, Period of the.<\/p>","content_en":"<h3>ISAAC<\/h3>\n<p>Son of Abraham and Sarah, father of Jacob and Esau, one of the patriarchs of Israel.<\/p>\n<p>The name Isaac has an interesting etymology. It is the Anglicized form of the Hebrew <span class=\"hebrew\" lang=\"he\">Yitshaq<\/span><em>,<\/em> in Greek <span class=\"greek\" lang=\"el\">Isaak<\/span><em>.<\/em> If taken as an imperfect form, it means “he laughs”; as a perfect form, it means “he laughed.” Scholars have debated this problem and also the absence of an antecedent subject. If God is implied, the name could indicate divine amusement at an aged couple ridiculing the prospect of having a child (Gn 17:17; 18:12) and then suddenly becoming parents, as God had promised.<\/p>\n<p>Isaac’s pedigree is also interesting, for Sarah was not only the wife of Abraham but also his half sister (Gn 20:12), and this fact alone may have interfered with conception in their earlier years. Because of this relationship, Isaac belonged to both sides of Terah’s family. According to prevailing custom, the son of the legal wife took precedence over the male offspring of concubines, so that Isaac had priority of inheritance over Ishmael. The gifts that Abraham subsequently gave to the sons of his concubines (25:6) were without prejudice to the inheritance of Isaac.<\/p>\n<p>Following God’s instructions (Gn 17:10-14), Isaac was circumcised on the eighth day as a member of the covenant community. The next ceremony came when he was old enough for weaning, probably around three years old. In eastern countries where this procedure is still observed, the child’s transition from milk to solid protein and carbohydrates is normally celebrated in the context of a feast. During the celebration the mother chews a mouthful of solid food and then pushes it into the baby’s mouth with her tongue. The infant is often so shocked by this treatment that it promptly expels the food, whereupon the mother repeats the process. For an observer the procedure can be hilarious, and Ishmael may have been laughing at such a spectacle when he incurred Sarah’s wrath (21:8-10).<\/p>\n<p>During the years of Isaac’s adolescence, Abraham was living in Philistine territory (Gn 21:34). The supreme test of the father’s faith and obedience came in this period. Having watched this son of God’s promise grow up into a healthy young man, Abraham is asked by God to offer him as a sacrifice. Isaac was familiar with sacrificial rituals and helped with the preparations, though probably not without some misgivings, for he was also familiar with the patriarchal traditions that gave the head of the family power of life or death over everyone and everything in the family. If he voiced any protest as he lay bound on the sacrificial altar, it is not recorded. When Abraham’s faith did not waver, God intervened at the crucial moment and provided another offering in the form of a ram. Because of his obedience, God promised Abraham great blessing, blessing in which Isaac also participated (Gn 22; 25:11). It was this act of faith and obedience that Paul honored centuries later by calling Abraham the forefather of the Christian church (Rom 4).<\/p>\n<p>After Sarah’s death (Gn 23), Abraham set about securing a bride for Isaac, as it was the custom for parents to arrange marriages for their children. Rather than have Isaac marry a local pagan woman, Abraham sent his household steward to Nahor in Mesopotamia to seek a bride for his son from among his relatives. In an account that emphasizes faith, perseverance, and divine blessing, Genesis 24 describes how the servant met Rebekah and betrothed her to Isaac even before he had met the rest of her family. Bethuel, her father, and Laban, her brother, assented to this arrangement, and she left with the family’s blessing to take up her new responsibilities in Palestine as Isaac’s wife.<\/p>\n<p>When Abraham died at a ripe old age, Isaac and Ishmael buried him in the cave of Machpelah (Gn 25:8-9). Isaac was now patriarch of the family. He pleaded with God that his wife, Rebekah, might bear children, and as a result, she bore twin sons, Esau (“the hairy one”) and Jacob (“supplanter”). Esau became a hunter, and Isaac favored him, while Jacob was more of a settler and agriculturalist and was favored by his mother. Jacob was also crafty and took advantage of Esau’s extreme hunger one day, bargaining with his older brother to exchange his birthright for some lentil stew. Possession of the birthright secured for Jacob a double portion of the inheritance (Dt 21:17).<\/p>\n<p>When famine gripped the land, God instructed Isaac not to visit Egypt (Gn 26:2), but to stay in Palestine, where he would enjoy great prosperity. When the men of the area asked about Rebekah, Isaac became fearful and said she was his sister. When the deception was uncovered, Abimelech the king rebuked Isaac and forbade anyone to interfere with him. Isaac prospered so greatly that Abimelech finally asked him to relocate, so he moved to Beersheba, where there was sufficient water for his flocks, and his fortune increased.<\/p>\n<p>Although Esau was Isaac’s favorite son, he displeased his father by marrying two Hittite women. When Isaac felt that the end of his life was approaching, he wanted to bless his firstborn in the traditional patriarchal manner (Gn 27). Rebekah overheard his instructions to Esau, and she encouraged Jacob to deceive the blind old man by disguising himself as Esau and taking his brother’s blessing. The deception succeeded, and Isaac gave Jacob the blessing of the firstborn. When Esau appeared to receive his blessing he was too late, and he was very bitter against Jacob because of what had happened. Rebekah sent Jacob away to her brother Laban in Mesopotamia, to escape Esau’s anger and also to obtain a wife. Esau did receive a blessing from Isaac, but a lesser one. Two decades later a rich and prosperous Jacob returned with his family. He made peace with Esau before Isaac died, and the brothers buried Isaac in Hebron (Gn 35:27-29).<\/p>\n<p>Isaac is given less prominence in the patriarchal narratives than Abraham or Jacob, but his importance for covenantal faith was recognized in such NT passages as Acts 7:8, Romans 9:7, Galatians 4:21-31, and Hebrews 11:9-20.<\/p>\n<p><em>See also<\/em> Israel, History of; Patriarchs, Period of the.<\/p>","summary_ro":"ISAAC Son of Abraham and Sarah, father of Jacob and Esau, one of the patriarchs of Israel. The name Isaac has an interesting etymology. It is the Anglicized form of the Hebrew Yitshaq, in Greek Isaak. If taken as an imperfect form, it means “he laughs”; as a perfect form, it means “he laughed.” Scholars have debated this problem and also the absence of an antecedent subject. If God is implied, the name could indicate divine amusement at an aged couple ridiculing the prospect of having a child...","summary_en":"ISAAC Son of Abraham and Sarah, father of Jacob and Esau, one of the patriarchs of Israel. The name Isaac has an interesting etymology. It is the Anglicized form of the Hebrew Yitshaq, in Greek Isaak. If taken as an imperfect form, it means “he laughs”; as a perfect form, it means “he laughed.” Scholars have debated this problem and also the absence of an antecedent subject. If God is implied, the name could indicate divine amusement at an aged couple ridiculing the prospect of having a child...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23135,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Liberty*","title_en":"Liberty*","content_ro":"<h3>LIBERTY*<\/h3>\n<p>Quality or state of being free. In the ancient world slavery was universal. The law of Moses provided that a Hebrew slave serve six years and go free in the seventh (Ex 21:2). This provision of the law lies behind Jeremiah 34, a passage that makes two things plain: (1) what the law required was recognized, but (2) many failed to comply with it. But whatever the practice, the law enshrined the principle of freedom. After each 49 years there was to be a jubilee year when all property would be returned to its original owners and slaves would be freed (Lv 25:8-24; cf. Ez 46:17).<\/p>\n<p>Liberty might be given a slave for other reasons. If his owner destroyed the sight in an eye or knocked a tooth out, the slave must be freed for the loss of his eye or tooth (Ex 21:26-27). In a somewhat gloomy passage Job reflects that in Sheol “the slave is free from his master” (Jb 3:19). In another vein he appreciates the freedom of the wild ass (39:5).<\/p>\n<p>When the Messiah comes, one of his tasks will be “to proclaim liberty to the captives” (Is 61:1). OT believers thought of this liberty in terms of freedom from foreign domination. But the Messiah is concerned basically with setting people’s spirits free. Liberty is a way of life before God, as well as a state of being free from shackles.<\/p>\n<p>In the NT freedom is sometimes seen as a literal release from captivity. For example, all four Gospels refer to the Jewish custom of having a prisoner set free at Passover (see Mk 15:6-15). There are references also to the release of prisoners (see Acts 3:13; 16:35). Paul encouraged Christian slaves to get their freedom if they could (1 Cor 7:21), and he personally advocated the freedom of Onesimus, a slave who had run away from his master, Philemon (see Phlm). But Paul did not advocate freedom from slavery as part of the Christian gospel. Rather, he emphasized freedom in Christ for all the believers—both those who are free and those who are slaves.<\/p>\n<p>The freedom that matters is the freedom Christ gives. Jesus says plainly that people are really free when the Son sets them free (Jn 8:36). Paul exults in the freedom that Jesus Christ brings (Rom 7:24-25). The same idea can be expressed in terms of the truth making people free (Jn 8:32); of course, these words must be understood in light of the fact that Jesus is himself the truth (Jn 14:6). This is not the philosophical concept that error enslaves men while truth has a liberating effect. Truth here is that truth that is associated with Jesus, “the word of the truth, the gospel” (Col 1:5). Paul says, “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom” (2 Cor 3:17, <span>rsv<\/span>).<\/p>\n<p>The NT is insistent that, left to themselves, people cannot defeat sin. And this is a fact of life of which the modern world affords ample proof. We may earnestly desire to do good, but evil is too powerful for us. We cannot do the good we wish to do (Rom 7:21-23). But because of Christ’s atoning work, the power of sin is broken. “For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death” (Rom 8:2, <span>rsv<\/span>). This truth is insisted on again and again, and is expressed in a variety of ways.<\/p>\n<p>But there is another freedom that belongs to the Christian—freedom from the law. There were many in the first century who saw the way of salvation as keeping the commandments of God. This was commonly urged among the Jews, and some of the first Christians seem to have taken up the idea from them. After all, it seems so obvious: if we lead good lives, we will be all right with God. The trouble with this position is that we do not lead good lives, for sin is too strong. But there is a further defect; namely, that the way of law is not the way for which Christ died. This is given special emphasis in Galatians, where Paul argues strongly that salvation is not by way of the law but by faith (Rom 4; Gal 3). He complains of people who slipped in to spy on the freedom they had in Christ Jesus (Gal 2:4). He points out that since Christ freed us, we ought not to get caught up in any form of bondage (5:1).<\/p>\n<p>In one striking passage Paul looks for the whole creation to be liberated from the bondage of decay (Rom 8:21). It will in some way share in the liberty of the glory of God’s children. This points to a wonderful destiny for creation. And we should not miss the “glory” that the liberty of God’s children means.<\/p>\n<p>There is an obvious temptation to presume on our freedom, since we do nothing to merit our salvation. But we are more than once warned not to misuse our liberty (Rom 6:1-4; Gal 5:13; 1 Pt 2:16). We must live as free people without making our liberty the means of bringing us into a new form of slavery of our own devising.<\/p>\n<p><em>See also<\/em> Slave, Slavery.<\/p>","content_en":"<h3>LIBERTY*<\/h3>\n<p>Quality or state of being free. In the ancient world slavery was universal. The law of Moses provided that a Hebrew slave serve six years and go free in the seventh (Ex 21:2). This provision of the law lies behind Jeremiah 34, a passage that makes two things plain: (1) what the law required was recognized, but (2) many failed to comply with it. But whatever the practice, the law enshrined the principle of freedom. After each 49 years there was to be a jubilee year when all property would be returned to its original owners and slaves would be freed (Lv 25:8-24; cf. Ez 46:17).<\/p>\n<p>Liberty might be given a slave for other reasons. If his owner destroyed the sight in an eye or knocked a tooth out, the slave must be freed for the loss of his eye or tooth (Ex 21:26-27). In a somewhat gloomy passage Job reflects that in Sheol “the slave is free from his master” (Jb 3:19). In another vein he appreciates the freedom of the wild ass (39:5).<\/p>\n<p>When the Messiah comes, one of his tasks will be “to proclaim liberty to the captives” (Is 61:1). OT believers thought of this liberty in terms of freedom from foreign domination. But the Messiah is concerned basically with setting people’s spirits free. Liberty is a way of life before God, as well as a state of being free from shackles.<\/p>\n<p>In the NT freedom is sometimes seen as a literal release from captivity. For example, all four Gospels refer to the Jewish custom of having a prisoner set free at Passover (see Mk 15:6-15). There are references also to the release of prisoners (see Acts 3:13; 16:35). Paul encouraged Christian slaves to get their freedom if they could (1 Cor 7:21), and he personally advocated the freedom of Onesimus, a slave who had run away from his master, Philemon (see Phlm). But Paul did not advocate freedom from slavery as part of the Christian gospel. Rather, he emphasized freedom in Christ for all the believers—both those who are free and those who are slaves.<\/p>\n<p>The freedom that matters is the freedom Christ gives. Jesus says plainly that people are really free when the Son sets them free (Jn 8:36). Paul exults in the freedom that Jesus Christ brings (Rom 7:24-25). The same idea can be expressed in terms of the truth making people free (Jn 8:32); of course, these words must be understood in light of the fact that Jesus is himself the truth (Jn 14:6). This is not the philosophical concept that error enslaves men while truth has a liberating effect. Truth here is that truth that is associated with Jesus, “the word of the truth, the gospel” (Col 1:5). Paul says, “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom” (2 Cor 3:17, <span>rsv<\/span>).<\/p>\n<p>The NT is insistent that, left to themselves, people cannot defeat sin. And this is a fact of life of which the modern world affords ample proof. We may earnestly desire to do good, but evil is too powerful for us. We cannot do the good we wish to do (Rom 7:21-23). But because of Christ’s atoning work, the power of sin is broken. “For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death” (Rom 8:2, <span>rsv<\/span>). This truth is insisted on again and again, and is expressed in a variety of ways.<\/p>\n<p>But there is another freedom that belongs to the Christian—freedom from the law. There were many in the first century who saw the way of salvation as keeping the commandments of God. This was commonly urged among the Jews, and some of the first Christians seem to have taken up the idea from them. After all, it seems so obvious: if we lead good lives, we will be all right with God. The trouble with this position is that we do not lead good lives, for sin is too strong. But there is a further defect; namely, that the way of law is not the way for which Christ died. This is given special emphasis in Galatians, where Paul argues strongly that salvation is not by way of the law but by faith (Rom 4; Gal 3). He complains of people who slipped in to spy on the freedom they had in Christ Jesus (Gal 2:4). He points out that since Christ freed us, we ought not to get caught up in any form of bondage (5:1).<\/p>\n<p>In one striking passage Paul looks for the whole creation to be liberated from the bondage of decay (Rom 8:21). It will in some way share in the liberty of the glory of God’s children. This points to a wonderful destiny for creation. And we should not miss the “glory” that the liberty of God’s children means.<\/p>\n<p>There is an obvious temptation to presume on our freedom, since we do nothing to merit our salvation. But we are more than once warned not to misuse our liberty (Rom 6:1-4; Gal 5:13; 1 Pt 2:16). We must live as free people without making our liberty the means of bringing us into a new form of slavery of our own devising.<\/p>\n<p><em>See also<\/em> Slave, Slavery.<\/p>","summary_ro":"LIBERTY* Quality or state of being free. In the ancient world slavery was universal. The law of Moses provided that a Hebrew slave serve six years and go free in the seventh (Ex 21:2). This provision of the law lies behind Jeremiah 34, a passage that makes two things plain: (1) what the law required was recognized, but (2) many failed to comply with it. But whatever the practice, the law enshrined the principle of freedom. After each 49 years there was to be a jubilee year when all property w...","summary_en":"LIBERTY* Quality or state of being free. In the ancient world slavery was universal. The law of Moses provided that a Hebrew slave serve six years and go free in the seventh (Ex 21:2). This provision of the law lies behind Jeremiah 34, a passage that makes two things plain: (1) what the law required was recognized, but (2) many failed to comply with it. But whatever the practice, the law enshrined the principle of freedom. After each 49 years there was to be a jubilee year when all property w...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33232,"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":57247,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:1","title_en":"Study Note: Romani 4:1","content_ro":"<p><strong>4:1<\/strong> Jews in Paul’s day revered <em>Abraham<\/em> as Israel’s <em>founder<\/em>. Some Jewish texts claim that Abraham never sinned (<em>Prayer of Manasseh<\/em> 8; <em>Jubilees<\/em> 23:10). Others emphasize his obedience to the law of Moses as the basis for his relationship with God (<em>1 Maccabees<\/em> 2:52; <em>Sirach<\/em> 44:19-20). However, Paul demonstrates that Abraham’s faith, not his obedience, established his status with God. Abraham’s position as the founder of God’s people demonstrates that justification by faith is central in God’s plan.<\/p>","content_en":"<p><strong>4:1<\/strong> Jews in Paul’s day revered <em>Abraham<\/em> as Israel’s <em>founder<\/em>. Some Jewish texts claim that Abraham never sinned (<em>Prayer of Manasseh<\/em> 8; <em>Jubilees<\/em> 23:10). Others emphasize his obedience to the law of Moses as the basis for his relationship with God (<em>1 Maccabees<\/em> 2:52; <em>Sirach<\/em> 44:19-20). However, Paul demonstrates that Abraham’s faith, not his obedience, established his status with God. Abraham’s position as the founder of God’s people demonstrates that justification by faith is central in God’s plan.<\/p>","summary_ro":"4:1 Jews in Paul’s day revered Abraham as Israel’s founder. Some Jewish texts claim that Abraham never sinned (Prayer of Manasseh 8; Jubilees 23:10). Others emphasize his obedience to the law of Moses as the basis for his relationship with God (1 Maccabees 2:52; Sirach 44:19-20). However, Paul demonstrates that Abraham’s faith, not his obedience, established his status with God. Abraham’s position as the founder of God’s people demonstrates that justification by faith is central in God’s plan.","summary_en":"4:1 Jews in Paul’s day revered Abraham as Israel’s founder. Some Jewish texts claim that Abraham never sinned (Prayer of Manasseh 8; Jubilees 23:10). Others emphasize his obedience to the law of Moses as the basis for his relationship with God (1 Maccabees 2:52; Sirach 44:19-20). However, Paul demonstrates that Abraham’s faith, not his obedience, established his status with God. Abraham’s position as the founder of God’s people demonstrates that justification by faith is central in God’s plan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84873,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:1","title_en":"Study Note: Romani 4:1","content_ro":"<p><strong>4:1<\/strong> Jews in Paul’s day revered <em>Abraham<\/em> as Israel’s <em>founder<\/em>. Some Jewish texts claim that Abraham never sinned (<em>Prayer of Manasseh<\/em> 8; <em>Jubilees<\/em> 23:10). Others emphasize his obedience to the law of Moses as the basis for his relationship with God (<em>1 Maccabees<\/em> 2:52; <em>Sirach<\/em> 44:19-20). However, Paul demonstrates that Abraham’s faith, not his obedience, established his status with God. Abraham’s position as the founder of God’s people demonstrates that justification by faith is central in God’s plan.<\/p>","content_en":"<p><strong>4:1<\/strong> Jews in Paul’s day revered <em>Abraham<\/em> as Israel’s <em>founder<\/em>. Some Jewish texts claim that Abraham never sinned (<em>Prayer of Manasseh<\/em> 8; <em>Jubilees<\/em> 23:10). Others emphasize his obedience to the law of Moses as the basis for his relationship with God (<em>1 Maccabees<\/em> 2:52; <em>Sirach<\/em> 44:19-20). However, Paul demonstrates that Abraham’s faith, not his obedience, established his status with God. Abraham’s position as the founder of God’s people demonstrates that justification by faith is central in God’s plan.<\/p>","summary_ro":"4:1 Jews in Paul’s day revered Abraham as Israel’s founder. Some Jewish texts claim that Abraham never sinned (Prayer of Manasseh 8; Jubilees 23:10). Others emphasize his obedience to the law of Moses as the basis for his relationship with God (1 Maccabees 2:52; Sirach 44:19-20). However, Paul demonstrates that Abraham’s faith, not his obedience, established his status with God. Abraham’s position as the founder of God’s people demonstrates that justification by faith is central in God’s plan.","summary_en":"4:1 Jews in Paul’s day revered Abraham as Israel’s founder. Some Jewish texts claim that Abraham never sinned (Prayer of Manasseh 8; Jubilees 23:10). Others emphasize his obedience to the law of Moses as the basis for his relationship with God (1 Maccabees 2:52; Sirach 44:19-20). However, Paul demonstrates that Abraham’s faith, not his obedience, established his status with God. Abraham’s position as the founder of God’s people demonstrates that justification by faith is central in God’s plan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112499,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:1","title_en":"Study Note: Romani 4:1","content_ro":"<p><strong>4:1<\/strong> Jews in Paul’s day revered <em>Abraham<\/em> as Israel’s <em>founder<\/em>. Some Jewish texts claim that Abraham never sinned (<em>Prayer of Manasseh<\/em> 8; <em>Jubilees<\/em> 23:10). Others emphasize his obedience to the law of Moses as the basis for his relationship with God (<em>1 Maccabees<\/em> 2:52; <em>Sirach<\/em> 44:19-20). However, Paul demonstrates that Abraham’s faith, not his obedience, established his status with God. Abraham’s position as the founder of God’s people demonstrates that justification by faith is central in God’s plan.<\/p>","content_en":"<p><strong>4:1<\/strong> Jews in Paul’s day revered <em>Abraham<\/em> as Israel’s <em>founder<\/em>. Some Jewish texts claim that Abraham never sinned (<em>Prayer of Manasseh<\/em> 8; <em>Jubilees<\/em> 23:10). Others emphasize his obedience to the law of Moses as the basis for his relationship with God (<em>1 Maccabees<\/em> 2:52; <em>Sirach<\/em> 44:19-20). However, Paul demonstrates that Abraham’s faith, not his obedience, established his status with God. Abraham’s position as the founder of God’s people demonstrates that justification by faith is central in God’s plan.<\/p>","summary_ro":"4:1 Jews in Paul’s day revered Abraham as Israel’s founder. Some Jewish texts claim that Abraham never sinned (Prayer of Manasseh 8; Jubilees 23:10). Others emphasize his obedience to the law of Moses as the basis for his relationship with God (1 Maccabees 2:52; Sirach 44:19-20). However, Paul demonstrates that Abraham’s faith, not his obedience, established his status with God. Abraham’s position as the founder of God’s people demonstrates that justification by faith is central in God’s plan.","summary_en":"4:1 Jews in Paul’s day revered Abraham as Israel’s founder. Some Jewish texts claim that Abraham never sinned (Prayer of Manasseh 8; Jubilees 23:10). Others emphasize his obedience to the law of Moses as the basis for his relationship with God (1 Maccabees 2:52; Sirach 44:19-20). However, Paul demonstrates that Abraham’s faith, not his obedience, established his status with God. Abraham’s position as the founder of God’s people demonstrates that justification by faith is central in God’s plan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140125,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:1","title_en":"Study Note: Romani 4:1","content_ro":"<p><strong>4:1<\/strong> Jews in Paul’s day revered <em>Abraham<\/em> as Israel’s <em>founder<\/em>. Some Jewish texts claim that Abraham never sinned (<em>Prayer of Manasseh<\/em> 8; <em>Jubilees<\/em> 23:10). Others emphasize his obedience to the law of Moses as the basis for his relationship with God (<em>1 Maccabees<\/em> 2:52; <em>Sirach<\/em> 44:19-20). However, Paul demonstrates that Abraham’s faith, not his obedience, established his status with God. Abraham’s position as the founder of God’s people demonstrates that justification by faith is central in God’s plan.<\/p>","content_en":"<p><strong>4:1<\/strong> Jews in Paul’s day revered <em>Abraham<\/em> as Israel’s <em>founder<\/em>. Some Jewish texts claim that Abraham never sinned (<em>Prayer of Manasseh<\/em> 8; <em>Jubilees<\/em> 23:10). Others emphasize his obedience to the law of Moses as the basis for his relationship with God (<em>1 Maccabees<\/em> 2:52; <em>Sirach<\/em> 44:19-20). However, Paul demonstrates that Abraham’s faith, not his obedience, established his status with God. Abraham’s position as the founder of God’s people demonstrates that justification by faith is central in God’s plan.<\/p>","summary_ro":"4:1 Jews in Paul’s day revered Abraham as Israel’s founder. Some Jewish texts claim that Abraham never sinned (Prayer of Manasseh 8; Jubilees 23:10). Others emphasize his obedience to the law of Moses as the basis for his relationship with God (1 Maccabees 2:52; Sirach 44:19-20). However, Paul demonstrates that Abraham’s faith, not his obedience, established his status with God. Abraham’s position as the founder of God’s people demonstrates that justification by faith is central in God’s plan.","summary_en":"4:1 Jews in Paul’s day revered Abraham as Israel’s founder. Some Jewish texts claim that Abraham never sinned (Prayer of Manasseh 8; Jubilees 23:10). Others emphasize his obedience to the law of Moses as the basis for his relationship with God (1 Maccabees 2:52; Sirach 44:19-20). However, Paul demonstrates that Abraham’s faith, not his obedience, established his status with God. Abraham’s position as the founder of God’s people demonstrates that justification by faith is central in God’s plan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":40795,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68421,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96047,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123673,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4841,"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":6718,"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":31178,"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":57248,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:3","title_en":"Study Note: Romani 4:3","content_ro":"<p><strong>4:3<\/strong> Paul quotes Gen 15:6. In response to God’s promise that he would have descendants as numerous as the stars in the sky, <em>Abraham believed God<\/em>. It was faith that established Abraham’s relationship with God—not works (Rom 4:3-8), circumcision (4:9-12), the law (4:13-17), or the number of his descendants (4:18-21).<\/p>","content_en":"<p><strong>4:3<\/strong> Paul quotes Gen 15:6. In response to God’s promise that he would have descendants as numerous as the stars in the sky, <em>Abraham believed God<\/em>. It was faith that established Abraham’s relationship with God—not works (Rom 4:3-8), circumcision (4:9-12), the law (4:13-17), or the number of his descendants (4:18-21).<\/p>","summary_ro":"4:3 Paul quotes Gen 15:6. In response to God’s promise that he would have descendants as numerous as the stars in the sky, Abraham believed God. It was faith that established Abraham’s relationship with God—not works (Rom 4:3-8), circumcision (4:9-12), the law (4:13-17), or the number of his descendants (4:18-21).","summary_en":"4:3 Paul quotes Gen 15:6. In response to God’s promise that he would have descendants as numerous as the stars in the sky, Abraham believed God. It was faith that established Abraham’s relationship with God—not works (Rom 4:3-8), circumcision (4:9-12), the law (4:13-17), or the number of his descendants (4:18-21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84874,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:3","title_en":"Study Note: Romani 4:3","content_ro":"<p><strong>4:3<\/strong> Paul quotes Gen 15:6. In response to God’s promise that he would have descendants as numerous as the stars in the sky, <em>Abraham believed God<\/em>. It was faith that established Abraham’s relationship with God—not works (Rom 4:3-8), circumcision (4:9-12), the law (4:13-17), or the number of his descendants (4:18-21).<\/p>","content_en":"<p><strong>4:3<\/strong> Paul quotes Gen 15:6. In response to God’s promise that he would have descendants as numerous as the stars in the sky, <em>Abraham believed God<\/em>. It was faith that established Abraham’s relationship with God—not works (Rom 4:3-8), circumcision (4:9-12), the law (4:13-17), or the number of his descendants (4:18-21).<\/p>","summary_ro":"4:3 Paul quotes Gen 15:6. In response to God’s promise that he would have descendants as numerous as the stars in the sky, Abraham believed God. It was faith that established Abraham’s relationship with God—not works (Rom 4:3-8), circumcision (4:9-12), the law (4:13-17), or the number of his descendants (4:18-21).","summary_en":"4:3 Paul quotes Gen 15:6. In response to God’s promise that he would have descendants as numerous as the stars in the sky, Abraham believed God. It was faith that established Abraham’s relationship with God—not works (Rom 4:3-8), circumcision (4:9-12), the law (4:13-17), or the number of his descendants (4:18-21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112500,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:3","title_en":"Study Note: Romani 4:3","content_ro":"<p><strong>4:3<\/strong> Paul quotes Gen 15:6. In response to God’s promise that he would have descendants as numerous as the stars in the sky, <em>Abraham believed God<\/em>. It was faith that established Abraham’s relationship with God—not works (Rom 4:3-8), circumcision (4:9-12), the law (4:13-17), or the number of his descendants (4:18-21).<\/p>","content_en":"<p><strong>4:3<\/strong> Paul quotes Gen 15:6. In response to God’s promise that he would have descendants as numerous as the stars in the sky, <em>Abraham believed God<\/em>. It was faith that established Abraham’s relationship with God—not works (Rom 4:3-8), circumcision (4:9-12), the law (4:13-17), or the number of his descendants (4:18-21).<\/p>","summary_ro":"4:3 Paul quotes Gen 15:6. In response to God’s promise that he would have descendants as numerous as the stars in the sky, Abraham believed God. It was faith that established Abraham’s relationship with God—not works (Rom 4:3-8), circumcision (4:9-12), the law (4:13-17), or the number of his descendants (4:18-21).","summary_en":"4:3 Paul quotes Gen 15:6. In response to God’s promise that he would have descendants as numerous as the stars in the sky, Abraham believed God. It was faith that established Abraham’s relationship with God—not works (Rom 4:3-8), circumcision (4:9-12), the law (4:13-17), or the number of his descendants (4:18-21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140126,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:3","title_en":"Study Note: Romani 4:3","content_ro":"<p><strong>4:3<\/strong> Paul quotes Gen 15:6. In response to God’s promise that he would have descendants as numerous as the stars in the sky, <em>Abraham believed God<\/em>. It was faith that established Abraham’s relationship with God—not works (Rom 4:3-8), circumcision (4:9-12), the law (4:13-17), or the number of his descendants (4:18-21).<\/p>","content_en":"<p><strong>4:3<\/strong> Paul quotes Gen 15:6. In response to God’s promise that he would have descendants as numerous as the stars in the sky, <em>Abraham believed God<\/em>. It was faith that established Abraham’s relationship with God—not works (Rom 4:3-8), circumcision (4:9-12), the law (4:13-17), or the number of his descendants (4:18-21).<\/p>","summary_ro":"4:3 Paul quotes Gen 15:6. In response to God’s promise that he would have descendants as numerous as the stars in the sky, Abraham believed God. It was faith that established Abraham’s relationship with God—not works (Rom 4:3-8), circumcision (4:9-12), the law (4:13-17), or the number of his descendants (4:18-21).","summary_en":"4:3 Paul quotes Gen 15:6. In response to God’s promise that he would have descendants as numerous as the stars in the sky, Abraham believed God. It was faith that established Abraham’s relationship with God—not works (Rom 4:3-8), circumcision (4:9-12), the law (4:13-17), or the number of his descendants (4:18-21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59873,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65866,"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":87499,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93492,"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":115125,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121118,"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":142751,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148744,"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}],"4":[{"id":33039,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Reward","title_en":"Reward","content_ro":"<h3>REWARD<\/h3>\n<p>Recompense for good or evil; most often it suggests a benefit for favorable compensation. Both good and evil are rewarded or punished, and man’s responsibility and accountability are involved in an ethical sense. Related terms such as “wages,” “hire,” “recompense,” or “requital” are a part of the broader concept. In this fullest sense, the operation of reward ranges from the consequences resulting from dealings between people to God’s compensation for obedience or disobedience, from the consequences of actions felt in this life to divine recompense in the life to come.<\/p>\n<p>To Greek and Hebrew minds, the concept of reward suggested the ideal of the wholeness of an action, the completion of a deed. Just as work was completed for a man in the payment of wages, so it was assumed that an action naturally carried certain results, either reward or punishment. The overtones of commercial transactions were not absent, as when the reward is referred to as “wages.” Thus Paul says, “The wages of sin is death” (Rom 6:23). The idea involves an equal return commensurate with the action performed.<\/p>\n<p>The biblical conception of reward was both ethical and religious. The covenant of God made with Israel was evidence of God’s loving favor; it promised good things to Israel on the condition of their obedience to God’s commands. Disobedience was a violation of the covenant and would bring disaster and death. Deuteronomy 28 spells out the blessings that obedience would bring and also the national disasters that would come upon Israel if they did not observe what was right and good in the sight of the Lord (see also Lv 26). In the period of the wilderness wanderings, failure to obey on the part of the people and their leaders brought suffering and death. The history of the judges and the kings was written in terms of reward for faithfulness and punishment for sin and idolatry. Earthly victory and the national welfare depended on obedience and faithfulness to the Lord (Jos 1:7-9; cf. Jgs 2).<\/p>\n<p>The pattern of reward and punishment was not always carried out. The Jews believed that God would be a merciful, forgiving God. Forgiveness involved the removal of the punishment for sin. “He does not deal with us according to our sins, nor requite us according to our iniquities” (Ps 103:10, <span>rsv<\/span>).<\/p>\n<p>The writer of Ecclesiastes found that life did not work out so neatly and that the doctrine of retribution did not always apply in the span of an individual life. There is a somewhat cynical note when the righteous suffer and the wicked prosper. Job’s friends take the position that his sickness is the result of some hidden sin. Job maintains his integrity, and for him the answer lies outside the pattern of strict reward for righteousness and punishment for evil. In the outcome Job is rewarded for his good life.<\/p>\n<p>In Jesus’ day Judaism had changed significantly. The legal system of the judges had been replaced with Roman law. But Judaism had no hesitation about recognizing the merit of good works and exhorting people to accumulate a store of merit on a basis of which God would bless them (Tb 4:7-10; Ecclus 51:30). The Pharisees believed that accurate and conscientious observance of the law would oblige God to recompense them for their performances. The individual who did much was to expect reward from God, while every transgression entailed its corresponding recompense for evil. What was not repaid in this life would be a part of a future reward.<\/p>\n<p>Reward was a significant part of Jesus’ teaching, especially in the Sermon on the Mount (Mt 5–7). The Beatitudes proclaimed that the blessing of God would come upon all people who exhibited certain moral characteristics (Mt 5:1-12). The individual who acts to receive the praise of others shall receive that and nothing more, but the one whose motives call him to please God shall be rewarded by God (6:1, 4, 6, 18). However, Jesus sharply curbed this idea when he taught the parable of the laborers (20:1-16). Here each was paid the same amount no matter how long he had worked. Jesus calls us to work for motives higher than reward. In the discourse on the good shepherd, the hireling who only works for wages is contrasted with the shepherd who is willing to lay down his life for the sheep (Jn 10:11-14). The servant who had only done his duty deserves no reward (Lk 17:9-10).<\/p>\n<p>Beginning with Paul, the idea of reward, especially as it relates to salvation, is seen in a drastically different light. No longer is salvation considered to be the result of an individual having done more good than evil in life. Salvation is an act of divine favor that no one can earn (Rom 4:4-5). Salvation is not earned but given by a loving, beneficent God. The idea of reward does not disappear. Reward results from good done after salvation is attained. First Corinthians 3:8-14 teaches that the quality of a person’s works will be examined and rewarded but that salvation does not hinge upon good works. However, works do have an important place in one’s eternal destiny (Col 3:24; Rv 14:13).<\/p>\n<p><em>See also<\/em> Crown; Judgment.<\/p>","content_en":"<h3>REWARD<\/h3>\n<p>Recompense for good or evil; most often it suggests a benefit for favorable compensation. Both good and evil are rewarded or punished, and man’s responsibility and accountability are involved in an ethical sense. Related terms such as “wages,” “hire,” “recompense,” or “requital” are a part of the broader concept. In this fullest sense, the operation of reward ranges from the consequences resulting from dealings between people to God’s compensation for obedience or disobedience, from the consequences of actions felt in this life to divine recompense in the life to come.<\/p>\n<p>To Greek and Hebrew minds, the concept of reward suggested the ideal of the wholeness of an action, the completion of a deed. Just as work was completed for a man in the payment of wages, so it was assumed that an action naturally carried certain results, either reward or punishment. The overtones of commercial transactions were not absent, as when the reward is referred to as “wages.” Thus Paul says, “The wages of sin is death” (Rom 6:23). The idea involves an equal return commensurate with the action performed.<\/p>\n<p>The biblical conception of reward was both ethical and religious. The covenant of God made with Israel was evidence of God’s loving favor; it promised good things to Israel on the condition of their obedience to God’s commands. Disobedience was a violation of the covenant and would bring disaster and death. Deuteronomy 28 spells out the blessings that obedience would bring and also the national disasters that would come upon Israel if they did not observe what was right and good in the sight of the Lord (see also Lv 26). In the period of the wilderness wanderings, failure to obey on the part of the people and their leaders brought suffering and death. The history of the judges and the kings was written in terms of reward for faithfulness and punishment for sin and idolatry. Earthly victory and the national welfare depended on obedience and faithfulness to the Lord (Jos 1:7-9; cf. Jgs 2).<\/p>\n<p>The pattern of reward and punishment was not always carried out. The Jews believed that God would be a merciful, forgiving God. Forgiveness involved the removal of the punishment for sin. “He does not deal with us according to our sins, nor requite us according to our iniquities” (Ps 103:10, <span>rsv<\/span>).<\/p>\n<p>The writer of Ecclesiastes found that life did not work out so neatly and that the doctrine of retribution did not always apply in the span of an individual life. There is a somewhat cynical note when the righteous suffer and the wicked prosper. Job’s friends take the position that his sickness is the result of some hidden sin. Job maintains his integrity, and for him the answer lies outside the pattern of strict reward for righteousness and punishment for evil. In the outcome Job is rewarded for his good life.<\/p>\n<p>In Jesus’ day Judaism had changed significantly. The legal system of the judges had been replaced with Roman law. But Judaism had no hesitation about recognizing the merit of good works and exhorting people to accumulate a store of merit on a basis of which God would bless them (Tb 4:7-10; Ecclus 51:30). The Pharisees believed that accurate and conscientious observance of the law would oblige God to recompense them for their performances. The individual who did much was to expect reward from God, while every transgression entailed its corresponding recompense for evil. What was not repaid in this life would be a part of a future reward.<\/p>\n<p>Reward was a significant part of Jesus’ teaching, especially in the Sermon on the Mount (Mt 5–7). The Beatitudes proclaimed that the blessing of God would come upon all people who exhibited certain moral characteristics (Mt 5:1-12). The individual who acts to receive the praise of others shall receive that and nothing more, but the one whose motives call him to please God shall be rewarded by God (6:1, 4, 6, 18). However, Jesus sharply curbed this idea when he taught the parable of the laborers (20:1-16). Here each was paid the same amount no matter how long he had worked. Jesus calls us to work for motives higher than reward. In the discourse on the good shepherd, the hireling who only works for wages is contrasted with the shepherd who is willing to lay down his life for the sheep (Jn 10:11-14). The servant who had only done his duty deserves no reward (Lk 17:9-10).<\/p>\n<p>Beginning with Paul, the idea of reward, especially as it relates to salvation, is seen in a drastically different light. No longer is salvation considered to be the result of an individual having done more good than evil in life. Salvation is an act of divine favor that no one can earn (Rom 4:4-5). Salvation is not earned but given by a loving, beneficent God. The idea of reward does not disappear. Reward results from good done after salvation is attained. First Corinthians 3:8-14 teaches that the quality of a person’s works will be examined and rewarded but that salvation does not hinge upon good works. However, works do have an important place in one’s eternal destiny (Col 3:24; Rv 14:13).<\/p>\n<p><em>See also<\/em> Crown; Judgment.<\/p>","summary_ro":"REWARD Recompense for good or evil; most often it suggests a benefit for favorable compensation. Both good and evil are rewarded or punished, and man’s responsibility and accountability are involved in an ethical sense. Related terms such as “wages,” “hire,” “recompense,” or “requital” are a part of the broader concept. In this fullest sense, the operation of reward ranges from the consequences resulting from dealings between people to God’s compensation for obedience or disobedience, from th...","summary_en":"REWARD Recompense for good or evil; most often it suggests a benefit for favorable compensation. Both good and evil are rewarded or punished, and man’s responsibility and accountability are involved in an ethical sense. Related terms such as “wages,” “hire,” “recompense,” or “requital” are a part of the broader concept. In this fullest sense, the operation of reward ranges from the consequences resulting from dealings between people to God’s compensation for obedience or disobedience, from th...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57249,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:4","title_en":"Study Note: Romani 4:4","content_ro":"<p><strong>4:4-5<\/strong> The logic of these verses is as follows: (1) The stated premise is that <em>when people work<\/em><em>,<\/em> their pay is what <em>they have earned<\/em><em>,<\/em> not a gift. (2) The unstated premise is that God is never indebted to his creatures (because they owe him everything), so anything he gives them is <em>a gift<\/em> (see also 9:14-16). (3) The conclusion is that therefore, people cannot be declared <em>righteous<\/em> before God because of their works.<\/p>","content_en":"<p><strong>4:4-5<\/strong> The logic of these verses is as follows: (1) The stated premise is that <em>when people work<\/em><em>,<\/em> their pay is what <em>they have earned<\/em><em>,<\/em> not a gift. (2) The unstated premise is that God is never indebted to his creatures (because they owe him everything), so anything he gives them is <em>a gift<\/em> (see also 9:14-16). (3) The conclusion is that therefore, people cannot be declared <em>righteous<\/em> before God because of their works.<\/p>","summary_ro":"4:4-5 The logic of these verses is as follows: (1) The stated premise is that when people work, their pay is what they have earned, not a gift. (2) The unstated premise is that God is never indebted to his creatures (because they owe him everything), so anything he gives them is a gift (see also 9:14-16). (3) The conclusion is that therefore, people cannot be declared righteous before God because of their works.","summary_en":"4:4-5 The logic of these verses is as follows: (1) The stated premise is that when people work, their pay is what they have earned, not a gift. (2) The unstated premise is that God is never indebted to his creatures (because they owe him everything), so anything he gives them is a gift (see also 9:14-16). (3) The conclusion is that therefore, people cannot be declared righteous before God because of their works.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84875,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:4","title_en":"Study Note: Romani 4:4","content_ro":"<p><strong>4:4-5<\/strong> The logic of these verses is as follows: (1) The stated premise is that <em>when people work<\/em><em>,<\/em> their pay is what <em>they have earned<\/em><em>,<\/em> not a gift. (2) The unstated premise is that God is never indebted to his creatures (because they owe him everything), so anything he gives them is <em>a gift<\/em> (see also 9:14-16). (3) The conclusion is that therefore, people cannot be declared <em>righteous<\/em> before God because of their works.<\/p>","content_en":"<p><strong>4:4-5<\/strong> The logic of these verses is as follows: (1) The stated premise is that <em>when people work<\/em><em>,<\/em> their pay is what <em>they have earned<\/em><em>,<\/em> not a gift. (2) The unstated premise is that God is never indebted to his creatures (because they owe him everything), so anything he gives them is <em>a gift<\/em> (see also 9:14-16). (3) The conclusion is that therefore, people cannot be declared <em>righteous<\/em> before God because of their works.<\/p>","summary_ro":"4:4-5 The logic of these verses is as follows: (1) The stated premise is that when people work, their pay is what they have earned, not a gift. (2) The unstated premise is that God is never indebted to his creatures (because they owe him everything), so anything he gives them is a gift (see also 9:14-16). (3) The conclusion is that therefore, people cannot be declared righteous before God because of their works.","summary_en":"4:4-5 The logic of these verses is as follows: (1) The stated premise is that when people work, their pay is what they have earned, not a gift. (2) The unstated premise is that God is never indebted to his creatures (because they owe him everything), so anything he gives them is a gift (see also 9:14-16). (3) The conclusion is that therefore, people cannot be declared righteous before God because of their works.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112501,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:4","title_en":"Study Note: Romani 4:4","content_ro":"<p><strong>4:4-5<\/strong> The logic of these verses is as follows: (1) The stated premise is that <em>when people work<\/em><em>,<\/em> their pay is what <em>they have earned<\/em><em>,<\/em> not a gift. (2) The unstated premise is that God is never indebted to his creatures (because they owe him everything), so anything he gives them is <em>a gift<\/em> (see also 9:14-16). (3) The conclusion is that therefore, people cannot be declared <em>righteous<\/em> before God because of their works.<\/p>","content_en":"<p><strong>4:4-5<\/strong> The logic of these verses is as follows: (1) The stated premise is that <em>when people work<\/em><em>,<\/em> their pay is what <em>they have earned<\/em><em>,<\/em> not a gift. (2) The unstated premise is that God is never indebted to his creatures (because they owe him everything), so anything he gives them is <em>a gift<\/em> (see also 9:14-16). (3) The conclusion is that therefore, people cannot be declared <em>righteous<\/em> before God because of their works.<\/p>","summary_ro":"4:4-5 The logic of these verses is as follows: (1) The stated premise is that when people work, their pay is what they have earned, not a gift. (2) The unstated premise is that God is never indebted to his creatures (because they owe him everything), so anything he gives them is a gift (see also 9:14-16). (3) The conclusion is that therefore, people cannot be declared righteous before God because of their works.","summary_en":"4:4-5 The logic of these verses is as follows: (1) The stated premise is that when people work, their pay is what they have earned, not a gift. (2) The unstated premise is that God is never indebted to his creatures (because they owe him everything), so anything he gives them is a gift (see also 9:14-16). (3) The conclusion is that therefore, people cannot be declared righteous before God because of their works.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140127,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:4","title_en":"Study Note: Romani 4:4","content_ro":"<p><strong>4:4-5<\/strong> The logic of these verses is as follows: (1) The stated premise is that <em>when people work<\/em><em>,<\/em> their pay is what <em>they have earned<\/em><em>,<\/em> not a gift. (2) The unstated premise is that God is never indebted to his creatures (because they owe him everything), so anything he gives them is <em>a gift<\/em> (see also 9:14-16). (3) The conclusion is that therefore, people cannot be declared <em>righteous<\/em> before God because of their works.<\/p>","content_en":"<p><strong>4:4-5<\/strong> The logic of these verses is as follows: (1) The stated premise is that <em>when people work<\/em><em>,<\/em> their pay is what <em>they have earned<\/em><em>,<\/em> not a gift. (2) The unstated premise is that God is never indebted to his creatures (because they owe him everything), so anything he gives them is <em>a gift<\/em> (see also 9:14-16). (3) The conclusion is that therefore, people cannot be declared <em>righteous<\/em> before God because of their works.<\/p>","summary_ro":"4:4-5 The logic of these verses is as follows: (1) The stated premise is that when people work, their pay is what they have earned, not a gift. (2) The unstated premise is that God is never indebted to his creatures (because they owe him everything), so anything he gives them is a gift (see also 9:14-16). (3) The conclusion is that therefore, people cannot be declared righteous before God because of their works.","summary_en":"4:4-5 The logic of these verses is as follows: (1) The stated premise is that when people work, their pay is what they have earned, not a gift. (2) The unstated premise is that God is never indebted to his creatures (because they owe him everything), so anything he gives them is a gift (see also 9:14-16). (3) The conclusion is that therefore, people cannot be declared righteous before God because of their works.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62539,"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":66547,"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":90165,"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":94173,"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":117791,"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":121799,"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":145417,"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":149425,"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}],"5":[{"id":11850,"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":14653,"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":40237,"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}],"6":[{"id":17323,"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":31963,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Psalms","title_en":"Book of Psalms","content_ro":"<h3>PSALMS, Book of<\/h3>\n<p>Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Canonicity<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<h5>The Evidence of the Titles<\/h5>\n<p>The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively (although Ps 43 is almost certainly to be attributed to Korah also). Two psalms are ascribed to Solomon (Pss 72; 127), one to Moses (Ps 90), and one to Ethan (Ps 89), while Heman shares the credit for one psalm with the sons of Korah (Ps 88). The remainder are sometimes called “orphan psalms” because of their anonymity.<\/p>\n<p>The preposition “of” found in the titles (for example, “A Psalm of David”) usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion.<\/p>\n<h5>Historical Allusions in the Titles<\/h5>\n<p>Many of the titles refer to specific events in the life of David (e.g., Pss 3; 7; 18; 30; 34; 51). There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms (e.g., Ps 30) indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name (like Pharaoh for the kings of Egypt) for all the Philistine kings (e.g., Gn 21:32; 26:26).<\/p>\n<p>Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.<\/p>\n<h5>The Case for Davidic Authorship<\/h5>\n<p>Five points can be offered to support David’s authorship of several psalms:<\/p>\n<p>1. The authenticity of David’s lament over Saul and Jonathan (2 Sm 1:19-27) is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books (2 Sm 23:1-7).<\/p>\n<li>2. David had a reputation as a skillful musician at Saul’s court (1 Sm 16:16-18). Amos comments on his inventiveness as a musician (Am 6:5), while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship (e.g., 1 Chr 6:31; 16:7; Ezr 3:10). The Jewish historian Josephus said that David composed songs and hymns to God in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition.<\/li>\n<li>3. The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement.<\/li>\n<li>4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah (2 Sm 11:2–12:25) and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career—shepherd, fugitive, warrior, and so on—find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in God.<\/li>\n<li>5. Although some scholars believe that when “David” is mentioned in the NT, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the NT text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9.<\/li>\n<p>In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” (2 Sm 23:1). Hebrews 4:7 refers one of these, Psalm 95, to David (see also Acts 4:25 and Ps 2).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic.<\/p>\n<p>The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections (Pss 90–150) lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century <span>BC<\/span>, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Ps 55 title) and flutes (Ps 5 title) are noted. Probably other terms concern musical directions: <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> which occurs 71 times, may indicate a pause or crescendo; <span class=\"hebrew\" lang=\"he\">Higgaion<\/span> (Ps 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Ps 22 title), “Lilies” (Pss 45 title; 80 title) and “The Dove on Far-off Terebinths” (Ps 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as <span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> (Ps 7 title) or <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> (conjecturally a choir of ladies, Ps 46 title), may also be in the realm of musical directions.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Pss 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Pss 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Pss 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century <span>AD<\/span>, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 <span>BC<\/span>.<\/p>\n<p>It must not be inferred that all the psalms had their origin in the cultic life of the community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Doctrine of God<\/h5>\n<p>In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding?<\/p>\n<p>The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Pss 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Ps 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Pss 44, 78, 80, 81, 105, 106) and as the sovereign controller of nature (Pss 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness.<\/p>\n<h5>The Human Perspective<\/h5>\n<p>The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Pss 8:3-4; 145:3-4) and the limitations of their earthly life (Ps 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Ps 8:5-8). The relationship with a righteous God is endangered by sin (Ps 106), but God is gracious and long-suffering (Ps 103), faithful and forgiving (Ps 130). While references to the sacrificial system are not lacking (Pss 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Ps 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could only cast himself, in total penitence, upon God’s mercy. Man’s moral obligations (Pss 15; 24:3-5) and loyalty to the law (Pss 19:7-11; 119) are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust.<\/p>\n<h5>The Afterlife<\/h5>\n<p>The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with God ceased (Pss 6:5; 88:10-12). However, it was recognized that, since God was almighty, even Sheol was not exempt from his reach (Ps 139:8). Added to this was the preciousness and strength of fellowship with God, which could not be terminated even by death. Psalms 16:9-11, 49:15, and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.<\/p>\n<h5>Universal Recognition of God<\/h5>\n<p>Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise God and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. God’s covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned (Pss 47:3-4; 66:8-9; 126:2). As elsewhere in the OT, the role of Israel is passive; her continued existence witnesses to God’s faithfulness and brings glory to him.<\/p>\n<h5>Lasting Value<\/h5>\n<p>Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with God. The reader may look “into the heart of all the saints” (so said Luther) as they faced life’s experiences in the awareness of a God who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with God that typified OT worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of God’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but God remains unchanged and so do the basic needs of the human heart. The Holy Spirit, therefore, can still use this spiritual treasury as a means of revelation and communication between God and man. Few books in the Bible have exercised so profound an influence or been so widely used.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction<\/h5>\n<p>It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:<\/p>\n<p>Psalms of praise<\/p>\n<p>Royal, messianic psalms<\/p>\n<p>Passion psalms<\/p>\n<p>Psalms about Zion<\/p>\n<p>Laments<\/p>\n<p>Imprecatory psalms<\/p>\n<p>Penitential psalms<\/p>\n<p>Wisdom psalms and historical psalms<\/p>\n<p>Psalms of trust<\/p>\n<h5>Psalms of Praise<\/h5>\n<p>The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. God is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.<\/p>\n<p>1. Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9, 18, 32, 34, 116, and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of God’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of God’s deeds in earlier centuries.<\/p>\n<li>2. General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. God is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references (vv 1-5, 22b), but the central section (esp. vv 6-14) shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise God for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history (vv 6-7). This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care (vv 8-14). The frailty of humanity contrasts with God’s constancy (vv 15-18), and his rule, being universal and absolute (v 19), merits the praise of all things, living and inanimate, in heaven and on earth (vv 19-22). There is, however, a great number of possible variations in the way in which God is celebrated, as Psalms 113 and 136, which come within this class, illustrate.<\/li>\n<li>3. Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with a particular outstanding evidence of God’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category (e.g., Pss 124, 129). Psalm 66:8-12, now the nucleus of an expanded recital of God’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 <span>BC<\/span> (2 Kgs 18:17–19:37). Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.<\/li>\n<li>4. Praise for the God of nature. The first part of Psalm 19 pictures the praise of God sounding from the heavens; Psalm 29 celebrates him as the God of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” (the created world?) all are praising, “Glory, glory to the <span>Lord<\/span>” (v 9). His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the God of growth and harvest (Ps 65:9-13); in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Lord of all life (vv 29-30). There is no confusion between God and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” (Ps 102:25-27). Nature’s role is to proclaim the glory of God (Ps 19:1) and to praise him (Ps 148). People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by God—hence, the awareness of the immeasurable gulf between God and people that God has bridged by his grace (Ps 8).<\/li>\n<li>5. Praise for God’s kingship. A relatively small group of psalms (Pss 47, 93, 96–99) celebrate the kingship of God in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when God “ascends.” Presumably, the reference is to his throne (Ps 47:1-5; cf. 99:1-2). “The <span>Lord<\/span> reigns” (Pss 93:1; 97:1; 99:1) is the frequent cry, and the nature of his reign is extolled (Ps 99:4-5).<\/li>\n<h5>Royal, Messianic Psalms<\/h5>\n<p>Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to God. Since the Davidic monarchy was terminated in 586 <span>BC<\/span>, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being God’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O God, endures for ever and ever” (45:6). But this is best understood in terms of the throne being regarded as the Lord’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as God’s vice-regent. The balance of the OT evidence concerning the king shows that the monarchy in Israel was qualified by the nature of God’s covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms.<\/p>\n<p>Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early Christian church, as witnessed in Jesus Christ’s general statement that the psalmists wrote of him (Lk 24:44) and by particular NT quotations. The main psalms concerned, and the NT references, are the following:<\/p>\n<p>1. Psalm 2 (Acts 13:33; Heb 1:5; 5:5), while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of God, who is enthroned in heaven, strongly suggests Christ’s mediating, incarnate ministry.<\/p>\n<li>2. Psalm 45 (Heb 1:8-9), a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses God, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation (Heb 1:8-9) and used it in contrast to the exalted status of even the angels, reinforcing it with two other quotations from the psalms that originally applied to God (Ps 97:7; 102:25-27; cf. Heb 1:6, 10-12).<\/li>\n<li>3. Psalm 110 is the most frequently quoted messianic psalm (Mt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfillment in “great David’s greater Son.” In contrast to the angels, who are privileged to stand in God’s presence (Lk 1:19), Christ the Son sits in the place of power and authority (Heb 1:13).<\/li>\n<p>Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 (1 Cor 15:27); Psalm 40 (Heb 10:5-10); Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of God’s representative; Psalm 118:22-23; and Psalm 132 (Acts 2:30).<\/p>\n\n<h5>Passion Psalms<\/h5>\n<p>The four psalms in this group (Pss 16; 22; 40; 69; some scholars would also include Pss 102; 109) may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Messiah’s ministry in terms of the Suffering Servant who features prominently in Isaiah (e.g., Is 42:1-9; 52:13–53:12). Of these four, Psalm 22 is the most remarkable. Jesus recited part of it when he was on the cross (Ps 22:1; cf. Mt 27:46), and other connections with the crucifixion scene are noteworthy (e.g., Ps 22:6-8, 14-18). Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Christ (2 Cor 5:21), who could even pray for his executioners (Lk 23:34). Psalm 16:10 anticipates the triumph of the incorruptible Christ over the grave (cf. Acts 2:24-31). Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to the isolation resulting from a commitment to God’s cause (Ps 69:8-9) and anticipates the part played by Judas in what was fundamentally God’s work in Christ (Ps 69:25-26; cf. Ps 109:8; Is 53:10; Acts 1:20).<\/p>\n<h5>Psalms about Zion<\/h5>\n<p>This group could have been classified as a subsection of communal praise, but due to the close historical connection between God’s choice of the house of David and Jerusalem (Pss 78:68-72; 132:11-13), and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” (Ps 137:3, <span>niv<\/span>), but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of the Lord who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of God’s enduring greatness (Ps 48:11-14) and peculiar affection for the city that housed his temple (Ps 87:1-3). Psalms 48, 76, 84, 87 and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms (e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2). The basis of the NT concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.<\/p>\n<h5>Laments<\/h5>\n<p>These are associated with specific occasions of distress and are of two types:<\/p>\n<p>1. National. The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them (e.g., Jgs 20:23, 26; Jer 14:1-12; 36:9; Jl 1:13-14; 2:12-17; Jon 3:5). There is a regular structure in the psalms of this class: the distressing situation is first described; God is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that God would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14, 44, 60, 74, 80, and 83, while Psalms 58, 106, and 125 reflect situations less critical.<\/p>\n<li>2. Individual. There are so many of this type (approximately 50) that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against God, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise God in anticipation of deliverance (e.g., Ps 13:5-6). Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.<\/li>\n<h5>Imprecatory Psalms<\/h5>\n<p>Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations:<\/p>\n<p>The cry for vengeance was not purely personal; it was firmly believed that God’s honor was at stake (e.g., Ps 109:21). In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to God, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous God existed, and the name of God was dishonored (e.g., Ps 74:10). This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral God and virtually demanded the triumph of truth.<\/p>\n<p>The poetic language is also prone to hyperbole—a feature not confined to the psalms (e.g., Neh 4:4-5; Jer 20:14-18; Am 7:17). Such language is startling; indeed, part of its function was probably to startle—to express and promote a sense of outrage.<\/p>\n<p>In the pre-Christian period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the NT, such an attitude cannot be condoned. The Christian is to love as Christ loved (Jn 13:34), to pray for his enemies and to forgive them (Mt 5:38-48; Col 3:13). The theme of judgment continues into the NT and is indeed heightened there, since Christ’s coming has left people without excuse to live in sin (Jn 16:8-11), but there can be no place for purely private vengeance.<\/p>\n<h5>Penitential Psalms<\/h5>\n<p>Psalms 32, 38, 51, and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6, 102, 143, where there is no explicit confession of sin. In an age when adversity in its various forms was seen as God’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in God’s sight, although, as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba (2 Sm 11–12). Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of God (Ps 51:1, 16). The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.<\/p>\n<h5>Wisdom Psalms and Historical Psalms<\/h5>\n<p>While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms (Pss 37:5, 8, 16, 21-22; 111:10; 127:1-5). Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly (cf. Ps 112), while Psalms 127 and 128 concentrate on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also (e.g., Jer 12:1-4), is taken up in Psalms 37, 49, and 73.<\/p>\n<p>The historical psalms should be included in this category, since they underscore the lessons arising from the favored nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy (note the declared intention to teach in vv 1-4); Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.<\/p>\n<h5>Psalms of Trust<\/h5>\n<p>While some of these may also be classified as laments, the dominant feature of this group is the serene trust in God revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for God. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11, 16, 62, 116, 131, and 138.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group—hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in God’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of God’s grace and goodness. So the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury—the Psalms.<\/p>\n<p><em>See also<\/em> David; Messiah; Music; Poetry, Biblical; Singers in the Temple; Tabernacle; Temple; Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>PSALMS, Book of<\/h3>\n<p>Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Canonicity<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<h5>The Evidence of the Titles<\/h5>\n<p>The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively (although Ps 43 is almost certainly to be attributed to Korah also). Two psalms are ascribed to Solomon (Pss 72; 127), one to Moses (Ps 90), and one to Ethan (Ps 89), while Heman shares the credit for one psalm with the sons of Korah (Ps 88). The remainder are sometimes called “orphan psalms” because of their anonymity.<\/p>\n<p>The preposition “of” found in the titles (for example, “A Psalm of David”) usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion.<\/p>\n<h5>Historical Allusions in the Titles<\/h5>\n<p>Many of the titles refer to specific events in the life of David (e.g., Pss 3; 7; 18; 30; 34; 51). There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms (e.g., Ps 30) indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name (like Pharaoh for the kings of Egypt) for all the Philistine kings (e.g., Gn 21:32; 26:26).<\/p>\n<p>Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.<\/p>\n<h5>The Case for Davidic Authorship<\/h5>\n<p>Five points can be offered to support David’s authorship of several psalms:<\/p>\n<p>1. The authenticity of David’s lament over Saul and Jonathan (2 Sm 1:19-27) is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books (2 Sm 23:1-7).<\/p>\n<li>2. David had a reputation as a skillful musician at Saul’s court (1 Sm 16:16-18). Amos comments on his inventiveness as a musician (Am 6:5), while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship (e.g., 1 Chr 6:31; 16:7; Ezr 3:10). The Jewish historian Josephus said that David composed songs and hymns to God in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition.<\/li>\n<li>3. The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement.<\/li>\n<li>4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah (2 Sm 11:2–12:25) and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career—shepherd, fugitive, warrior, and so on—find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in God.<\/li>\n<li>5. Although some scholars believe that when “David” is mentioned in the NT, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the NT text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9.<\/li>\n<p>In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” (2 Sm 23:1). Hebrews 4:7 refers one of these, Psalm 95, to David (see also Acts 4:25 and Ps 2).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic.<\/p>\n<p>The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections (Pss 90–150) lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century <span>BC<\/span>, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Ps 55 title) and flutes (Ps 5 title) are noted. Probably other terms concern musical directions: <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> which occurs 71 times, may indicate a pause or crescendo; <span class=\"hebrew\" lang=\"he\">Higgaion<\/span> (Ps 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Ps 22 title), “Lilies” (Pss 45 title; 80 title) and “The Dove on Far-off Terebinths” (Ps 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as <span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> (Ps 7 title) or <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> (conjecturally a choir of ladies, Ps 46 title), may also be in the realm of musical directions.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Pss 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Pss 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Pss 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century <span>AD<\/span>, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 <span>BC<\/span>.<\/p>\n<p>It must not be inferred that all the psalms had their origin in the cultic life of the community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Doctrine of God<\/h5>\n<p>In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding?<\/p>\n<p>The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Pss 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Ps 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Pss 44, 78, 80, 81, 105, 106) and as the sovereign controller of nature (Pss 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness.<\/p>\n<h5>The Human Perspective<\/h5>\n<p>The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Pss 8:3-4; 145:3-4) and the limitations of their earthly life (Ps 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Ps 8:5-8). The relationship with a righteous God is endangered by sin (Ps 106), but God is gracious and long-suffering (Ps 103), faithful and forgiving (Ps 130). While references to the sacrificial system are not lacking (Pss 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Ps 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could only cast himself, in total penitence, upon God’s mercy. Man’s moral obligations (Pss 15; 24:3-5) and loyalty to the law (Pss 19:7-11; 119) are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust.<\/p>\n<h5>The Afterlife<\/h5>\n<p>The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with God ceased (Pss 6:5; 88:10-12). However, it was recognized that, since God was almighty, even Sheol was not exempt from his reach (Ps 139:8). Added to this was the preciousness and strength of fellowship with God, which could not be terminated even by death. Psalms 16:9-11, 49:15, and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.<\/p>\n<h5>Universal Recognition of God<\/h5>\n<p>Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise God and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. God’s covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned (Pss 47:3-4; 66:8-9; 126:2). As elsewhere in the OT, the role of Israel is passive; her continued existence witnesses to God’s faithfulness and brings glory to him.<\/p>\n<h5>Lasting Value<\/h5>\n<p>Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with God. The reader may look “into the heart of all the saints” (so said Luther) as they faced life’s experiences in the awareness of a God who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with God that typified OT worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of God’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but God remains unchanged and so do the basic needs of the human heart. The Holy Spirit, therefore, can still use this spiritual treasury as a means of revelation and communication between God and man. Few books in the Bible have exercised so profound an influence or been so widely used.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction<\/h5>\n<p>It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:<\/p>\n<p>Psalms of praise<\/p>\n<p>Royal, messianic psalms<\/p>\n<p>Passion psalms<\/p>\n<p>Psalms about Zion<\/p>\n<p>Laments<\/p>\n<p>Imprecatory psalms<\/p>\n<p>Penitential psalms<\/p>\n<p>Wisdom psalms and historical psalms<\/p>\n<p>Psalms of trust<\/p>\n<h5>Psalms of Praise<\/h5>\n<p>The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. God is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.<\/p>\n<p>1. Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9, 18, 32, 34, 116, and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of God’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of God’s deeds in earlier centuries.<\/p>\n<li>2. General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. God is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references (vv 1-5, 22b), but the central section (esp. vv 6-14) shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise God for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history (vv 6-7). This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care (vv 8-14). The frailty of humanity contrasts with God’s constancy (vv 15-18), and his rule, being universal and absolute (v 19), merits the praise of all things, living and inanimate, in heaven and on earth (vv 19-22). There is, however, a great number of possible variations in the way in which God is celebrated, as Psalms 113 and 136, which come within this class, illustrate.<\/li>\n<li>3. Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with a particular outstanding evidence of God’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category (e.g., Pss 124, 129). Psalm 66:8-12, now the nucleus of an expanded recital of God’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 <span>BC<\/span> (2 Kgs 18:17–19:37). Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.<\/li>\n<li>4. Praise for the God of nature. The first part of Psalm 19 pictures the praise of God sounding from the heavens; Psalm 29 celebrates him as the God of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” (the created world?) all are praising, “Glory, glory to the <span>Lord<\/span>” (v 9). His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the God of growth and harvest (Ps 65:9-13); in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Lord of all life (vv 29-30). There is no confusion between God and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” (Ps 102:25-27). Nature’s role is to proclaim the glory of God (Ps 19:1) and to praise him (Ps 148). People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by God—hence, the awareness of the immeasurable gulf between God and people that God has bridged by his grace (Ps 8).<\/li>\n<li>5. Praise for God’s kingship. A relatively small group of psalms (Pss 47, 93, 96–99) celebrate the kingship of God in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when God “ascends.” Presumably, the reference is to his throne (Ps 47:1-5; cf. 99:1-2). “The <span>Lord<\/span> reigns” (Pss 93:1; 97:1; 99:1) is the frequent cry, and the nature of his reign is extolled (Ps 99:4-5).<\/li>\n<h5>Royal, Messianic Psalms<\/h5>\n<p>Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to God. Since the Davidic monarchy was terminated in 586 <span>BC<\/span>, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being God’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O God, endures for ever and ever” (45:6). But this is best understood in terms of the throne being regarded as the Lord’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as God’s vice-regent. The balance of the OT evidence concerning the king shows that the monarchy in Israel was qualified by the nature of God’s covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms.<\/p>\n<p>Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early Christian church, as witnessed in Jesus Christ’s general statement that the psalmists wrote of him (Lk 24:44) and by particular NT quotations. The main psalms concerned, and the NT references, are the following:<\/p>\n<p>1. Psalm 2 (Acts 13:33; Heb 1:5; 5:5), while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of God, who is enthroned in heaven, strongly suggests Christ’s mediating, incarnate ministry.<\/p>\n<li>2. Psalm 45 (Heb 1:8-9), a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses God, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation (Heb 1:8-9) and used it in contrast to the exalted status of even the angels, reinforcing it with two other quotations from the psalms that originally applied to God (Ps 97:7; 102:25-27; cf. Heb 1:6, 10-12).<\/li>\n<li>3. Psalm 110 is the most frequently quoted messianic psalm (Mt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfillment in “great David’s greater Son.” In contrast to the angels, who are privileged to stand in God’s presence (Lk 1:19), Christ the Son sits in the place of power and authority (Heb 1:13).<\/li>\n<p>Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 (1 Cor 15:27); Psalm 40 (Heb 10:5-10); Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of God’s representative; Psalm 118:22-23; and Psalm 132 (Acts 2:30).<\/p>\n\n<h5>Passion Psalms<\/h5>\n<p>The four psalms in this group (Pss 16; 22; 40; 69; some scholars would also include Pss 102; 109) may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Messiah’s ministry in terms of the Suffering Servant who features prominently in Isaiah (e.g., Is 42:1-9; 52:13–53:12). Of these four, Psalm 22 is the most remarkable. Jesus recited part of it when he was on the cross (Ps 22:1; cf. Mt 27:46), and other connections with the crucifixion scene are noteworthy (e.g., Ps 22:6-8, 14-18). Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Christ (2 Cor 5:21), who could even pray for his executioners (Lk 23:34). Psalm 16:10 anticipates the triumph of the incorruptible Christ over the grave (cf. Acts 2:24-31). Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to the isolation resulting from a commitment to God’s cause (Ps 69:8-9) and anticipates the part played by Judas in what was fundamentally God’s work in Christ (Ps 69:25-26; cf. Ps 109:8; Is 53:10; Acts 1:20).<\/p>\n<h5>Psalms about Zion<\/h5>\n<p>This group could have been classified as a subsection of communal praise, but due to the close historical connection between God’s choice of the house of David and Jerusalem (Pss 78:68-72; 132:11-13), and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” (Ps 137:3, <span>niv<\/span>), but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of the Lord who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of God’s enduring greatness (Ps 48:11-14) and peculiar affection for the city that housed his temple (Ps 87:1-3). Psalms 48, 76, 84, 87 and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms (e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2). The basis of the NT concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.<\/p>\n<h5>Laments<\/h5>\n<p>These are associated with specific occasions of distress and are of two types:<\/p>\n<p>1. National. The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them (e.g., Jgs 20:23, 26; Jer 14:1-12; 36:9; Jl 1:13-14; 2:12-17; Jon 3:5). There is a regular structure in the psalms of this class: the distressing situation is first described; God is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that God would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14, 44, 60, 74, 80, and 83, while Psalms 58, 106, and 125 reflect situations less critical.<\/p>\n<li>2. Individual. There are so many of this type (approximately 50) that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against God, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise God in anticipation of deliverance (e.g., Ps 13:5-6). Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.<\/li>\n<h5>Imprecatory Psalms<\/h5>\n<p>Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations:<\/p>\n<p>The cry for vengeance was not purely personal; it was firmly believed that God’s honor was at stake (e.g., Ps 109:21). In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to God, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous God existed, and the name of God was dishonored (e.g., Ps 74:10). This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral God and virtually demanded the triumph of truth.<\/p>\n<p>The poetic language is also prone to hyperbole—a feature not confined to the psalms (e.g., Neh 4:4-5; Jer 20:14-18; Am 7:17). Such language is startling; indeed, part of its function was probably to startle—to express and promote a sense of outrage.<\/p>\n<p>In the pre-Christian period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the NT, such an attitude cannot be condoned. The Christian is to love as Christ loved (Jn 13:34), to pray for his enemies and to forgive them (Mt 5:38-48; Col 3:13). The theme of judgment continues into the NT and is indeed heightened there, since Christ’s coming has left people without excuse to live in sin (Jn 16:8-11), but there can be no place for purely private vengeance.<\/p>\n<h5>Penitential Psalms<\/h5>\n<p>Psalms 32, 38, 51, and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6, 102, 143, where there is no explicit confession of sin. In an age when adversity in its various forms was seen as God’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in God’s sight, although, as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba (2 Sm 11–12). Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of God (Ps 51:1, 16). The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.<\/p>\n<h5>Wisdom Psalms and Historical Psalms<\/h5>\n<p>While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms (Pss 37:5, 8, 16, 21-22; 111:10; 127:1-5). Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly (cf. Ps 112), while Psalms 127 and 128 concentrate on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also (e.g., Jer 12:1-4), is taken up in Psalms 37, 49, and 73.<\/p>\n<p>The historical psalms should be included in this category, since they underscore the lessons arising from the favored nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy (note the declared intention to teach in vv 1-4); Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.<\/p>\n<h5>Psalms of Trust<\/h5>\n<p>While some of these may also be classified as laments, the dominant feature of this group is the serene trust in God revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for God. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11, 16, 62, 116, 131, and 138.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group—hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in God’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of God’s grace and goodness. So the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury—the Psalms.<\/p>\n<p><em>See also<\/em> David; Messiah; Music; Poetry, Biblical; Singers in the Temple; Tabernacle; Temple; Wisdom; Wisdom Literature.<\/p>","summary_ro":"PSALMS, Book of Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content. Preview • Authors • Date • Background • Structure • Canonicity • Purpose and Theology • Content Authors The Evidence of the Titles The Hebrew Bible credits David with 73...","summary_en":"PSALMS, Book of Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content. Preview • Authors • Date • Background • Structure • Canonicity • Purpose and Theology • Content Authors The Evidence of the Titles The Hebrew Bible credits David with 73...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60041,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Blessing","title_en":"Blessing","content_ro":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","content_en":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","summary_ro":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","summary_en":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87667,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Blessing","title_en":"Blessing","content_ro":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","content_en":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","summary_ro":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","summary_en":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115293,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Blessing","title_en":"Blessing","content_ro":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","content_en":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","summary_ro":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","summary_en":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142919,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Blessing","title_en":"Blessing","content_ro":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","content_en":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","summary_ro":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","summary_en":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":32660,"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":57250,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:7","title_en":"Study Note: Romani 4:7","content_ro":"<p><strong>4:7-8<\/strong> This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, <em>record<\/em> . . . <em>has cleared<\/em> translates the same Greek word as “counted” in Rom 4:3.<\/p>","content_en":"<p><strong>4:7-8<\/strong> This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, <em>record<\/em> . . . <em>has cleared<\/em> translates the same Greek word as “counted” in Rom 4:3.<\/p>","summary_ro":"4:7-8 This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, record . . . has cleared translates the same Greek word as “counted” in Rom 4:3.","summary_en":"4:7-8 This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, record . . . has cleared translates the same Greek word as “counted” in Rom 4:3.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84876,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:7","title_en":"Study Note: Romani 4:7","content_ro":"<p><strong>4:7-8<\/strong> This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, <em>record<\/em> . . . <em>has cleared<\/em> translates the same Greek word as “counted” in Rom 4:3.<\/p>","content_en":"<p><strong>4:7-8<\/strong> This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, <em>record<\/em> . . . <em>has cleared<\/em> translates the same Greek word as “counted” in Rom 4:3.<\/p>","summary_ro":"4:7-8 This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, record . . . has cleared translates the same Greek word as “counted” in Rom 4:3.","summary_en":"4:7-8 This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, record . . . has cleared translates the same Greek word as “counted” in Rom 4:3.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112502,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:7","title_en":"Study Note: Romani 4:7","content_ro":"<p><strong>4:7-8<\/strong> This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, <em>record<\/em> . . . <em>has cleared<\/em> translates the same Greek word as “counted” in Rom 4:3.<\/p>","content_en":"<p><strong>4:7-8<\/strong> This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, <em>record<\/em> . . . <em>has cleared<\/em> translates the same Greek word as “counted” in Rom 4:3.<\/p>","summary_ro":"4:7-8 This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, record . . . has cleared translates the same Greek word as “counted” in Rom 4:3.","summary_en":"4:7-8 This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, record . . . has cleared translates the same Greek word as “counted” in Rom 4:3.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140128,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:7","title_en":"Study Note: Romani 4:7","content_ro":"<p><strong>4:7-8<\/strong> This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, <em>record<\/em> . . . <em>has cleared<\/em> translates the same Greek word as “counted” in Rom 4:3.<\/p>","content_en":"<p><strong>4:7-8<\/strong> This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, <em>record<\/em> . . . <em>has cleared<\/em> translates the same Greek word as “counted” in Rom 4:3.<\/p>","summary_ro":"4:7-8 This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, record . . . has cleared translates the same Greek word as “counted” in Rom 4:3.","summary_en":"4:7-8 This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, record . . . has cleared translates the same Greek word as “counted” in Rom 4:3.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":32661,"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}],"9":[{"id":6720,"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":37824,"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}],"10":[{"id":57251,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:10","title_en":"Study Note: Romani 4:10","content_ro":"<p><strong>4:10<\/strong> <em>God accepted Abraham before he was circumcised!<\/em> Paul’s point is simple: God’s declaration of Abraham’s righteousness in Gen 15:6 could not have been based on his circumcision, which happened later (Gen 17). This point further demonstrates that God’s acceptance and blessing is a free gift and not earned by works.<\/p>","content_en":"<p><strong>4:10<\/strong> <em>God accepted Abraham before he was circumcised!<\/em> Paul’s point is simple: God’s declaration of Abraham’s righteousness in Gen 15:6 could not have been based on his circumcision, which happened later (Gen 17). This point further demonstrates that God’s acceptance and blessing is a free gift and not earned by works.<\/p>","summary_ro":"4:10 God accepted Abraham before he was circumcised! Paul’s point is simple: God’s declaration of Abraham’s righteousness in Gen 15:6 could not have been based on his circumcision, which happened later (Gen 17). This point further demonstrates that God’s acceptance and blessing is a free gift and not earned by works.","summary_en":"4:10 God accepted Abraham before he was circumcised! Paul’s point is simple: God’s declaration of Abraham’s righteousness in Gen 15:6 could not have been based on his circumcision, which happened later (Gen 17). This point further demonstrates that God’s acceptance and blessing is a free gift and not earned by works.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84877,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:10","title_en":"Study Note: Romani 4:10","content_ro":"<p><strong>4:10<\/strong> <em>God accepted Abraham before he was circumcised!<\/em> Paul’s point is simple: God’s declaration of Abraham’s righteousness in Gen 15:6 could not have been based on his circumcision, which happened later (Gen 17). This point further demonstrates that God’s acceptance and blessing is a free gift and not earned by works.<\/p>","content_en":"<p><strong>4:10<\/strong> <em>God accepted Abraham before he was circumcised!<\/em> Paul’s point is simple: God’s declaration of Abraham’s righteousness in Gen 15:6 could not have been based on his circumcision, which happened later (Gen 17). This point further demonstrates that God’s acceptance and blessing is a free gift and not earned by works.<\/p>","summary_ro":"4:10 God accepted Abraham before he was circumcised! Paul’s point is simple: God’s declaration of Abraham’s righteousness in Gen 15:6 could not have been based on his circumcision, which happened later (Gen 17). This point further demonstrates that God’s acceptance and blessing is a free gift and not earned by works.","summary_en":"4:10 God accepted Abraham before he was circumcised! Paul’s point is simple: God’s declaration of Abraham’s righteousness in Gen 15:6 could not have been based on his circumcision, which happened later (Gen 17). This point further demonstrates that God’s acceptance and blessing is a free gift and not earned by works.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112503,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:10","title_en":"Study Note: Romani 4:10","content_ro":"<p><strong>4:10<\/strong> <em>God accepted Abraham before he was circumcised!<\/em> Paul’s point is simple: God’s declaration of Abraham’s righteousness in Gen 15:6 could not have been based on his circumcision, which happened later (Gen 17). This point further demonstrates that God’s acceptance and blessing is a free gift and not earned by works.<\/p>","content_en":"<p><strong>4:10<\/strong> <em>God accepted Abraham before he was circumcised!<\/em> Paul’s point is simple: God’s declaration of Abraham’s righteousness in Gen 15:6 could not have been based on his circumcision, which happened later (Gen 17). This point further demonstrates that God’s acceptance and blessing is a free gift and not earned by works.<\/p>","summary_ro":"4:10 God accepted Abraham before he was circumcised! Paul’s point is simple: God’s declaration of Abraham’s righteousness in Gen 15:6 could not have been based on his circumcision, which happened later (Gen 17). This point further demonstrates that God’s acceptance and blessing is a free gift and not earned by works.","summary_en":"4:10 God accepted Abraham before he was circumcised! Paul’s point is simple: God’s declaration of Abraham’s righteousness in Gen 15:6 could not have been based on his circumcision, which happened later (Gen 17). This point further demonstrates that God’s acceptance and blessing is a free gift and not earned by works.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140129,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:10","title_en":"Study Note: Romani 4:10","content_ro":"<p><strong>4:10<\/strong> <em>God accepted Abraham before he was circumcised!<\/em> Paul’s point is simple: God’s declaration of Abraham’s righteousness in Gen 15:6 could not have been based on his circumcision, which happened later (Gen 17). This point further demonstrates that God’s acceptance and blessing is a free gift and not earned by works.<\/p>","content_en":"<p><strong>4:10<\/strong> <em>God accepted Abraham before he was circumcised!<\/em> Paul’s point is simple: God’s declaration of Abraham’s righteousness in Gen 15:6 could not have been based on his circumcision, which happened later (Gen 17). This point further demonstrates that God’s acceptance and blessing is a free gift and not earned by works.<\/p>","summary_ro":"4:10 God accepted Abraham before he was circumcised! Paul’s point is simple: God’s declaration of Abraham’s righteousness in Gen 15:6 could not have been based on his circumcision, which happened later (Gen 17). This point further demonstrates that God’s acceptance and blessing is a free gift and not earned by works.","summary_en":"4:10 God accepted Abraham before he was circumcised! Paul’s point is simple: God’s declaration of Abraham’s righteousness in Gen 15:6 could not have been based on his circumcision, which happened later (Gen 17). This point further demonstrates that God’s acceptance and blessing is a free gift and not earned by works.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":11752,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Ezekiel","title_en":"Book of Ezekiel","content_ro":"<h3>EZEKIEL, Book of<\/h3>\n<p>Prophetic book of the OT, originating in the time of the Babylonian exile.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Background<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Ezekiel was the son of Buzi (1:3), a member of a priestly family. It is unclear whether he actually served in the temple as a priest, but such was his training. His writings show that he knew the regulations for sacrifices, the rituals, and the people’s expectations of a priest. In exile Ezekiel the priest spoke God’s word about the future of the temple to his fellow exiles. Settled at Tel-abib, on the canal of Kebar, the thousands of deportees eked out a meager existence. They hoped for a speedy return to Judah and a change for the better in the international situation. Their hope was enflamed by the spirited preaching of false prophets, likened to jackals among the ruins (13:4). They piously said, “The Lord declares . . . ,” but they were actually self-commissioned (v 6). They deceived the people with a message of peace at a time when God’s judgment was about to be poured out on his people (v 10). They had led the people to distrust prophecy to such an extent that a proverb circulated among the people that “the days grow long, and every vision comes to nought” (12:22). Much time had passed since visions of God’s judgment had been given to the people, and nothing could be interpreted as a fulfillment of those visions. Ezekiel was called to serve his community by symbolic acts, visions, and verbal messages in order to convince the people that God’s judgment was imminent (v 23).<\/p>\n<p class=\"h2\" id=\"DateandBackground\">Date and Background<\/p>\n<p>The ministry of the prophet Ezekiel can be understood best against the backdrop of his time. If, as the church father Origen believed, the vague reference “in the thirtieth year” (1:1) marks the prophet’s age at the time of his first vision, Ezekiel was born during the rule of King Josiah of Judah (c. 640–609 <span>BC<\/span>). Josiah was the grandson of King Manasseh, whose sacrilegious acts had brought God’s judgment on the kingdom of Judah (2 Kgs 21:10-15).<\/p>\n<p>Though Judah’s political situation was perilous, Josiah led the nation in a radical reformation that began with the finding of the “Book of the Law” (2 Kgs 22) in the year that Ezekiel was born (c. 621 <span>BC<\/span>). Idolatry was done away with and the people turned back to God, but God’s judgment on Judah was unchangeable (23:26-27). Josiah erred in trying to make Judah a kingdom with which other states had to reckon. He was threatened when the Egyptian pharaoh Neco passed through Judah on his way to aid the weakened Assyrian kingdom. Josiah marched to meet the Egyptian forces, but his troops were unable to stand against the Egyptians, and he died in battle (v 29). Egypt took control of Judah, and Pharaoh Neco placed Jehoiakim in power over Jerusalem. Egyptian control did not last long, however, for in 605 <span>BC<\/span> Egypt and Assyria were defeated by Babylonia’s king Nebuchadnezzar at Carchemish. The Babylonians then pushed south to Jerusalem, and the first deportation of Judean leaders (among them the prophet Daniel) took place.<\/p>\n<p>Jehoiakim was permitted to continue ruling over Judah as a vassal king of Nebuchadnezzar. But his dealings with Egypt brought the emperor’s wrath down upon him. Before the Babylonians could address the Judean situation, Jehoiakim died and his son Jehoiachin was crowned. When the Babylonian forces arrived at the gates of Jerusalem, Jehoiachin and thousands of the aristocracy were taken to Babylon (2 Kgs 24:10-17). Among those deportees was Ezekiel, then about 25 years old.<\/p>\n<p>Although the book says otherwise, many scholars think that Ezekiel lived and taught in Judah for the duration of the siege and the fall of Jerusalem (586 <span>BC<\/span>). They conclude this from Ezekiel’s familiarity with idolatry in the temple and his vivid descriptions of Jerusalem’s last days (Ez 8:11). Others believe that Ezekiel ministered both to the exiled community and to the Judeans living in Judah. Neither interpretation does full justice to the claims of the book itself. Ezekiel was exiled in 597 <span>BC<\/span>. He was called to bring God’s word to the deportees at Tel-abib; he was granted a vision of the horrible practices in the temple court; and he was familiar with Jerusalem and Judah from having lived there and from reports on affairs in Jerusalem coming to the exiles through messengers. Jeremiah, Ezekiel’s contemporary, was prophesying in Jerusalem, but there is no evidence that Jeremiah and Ezekiel knew of each other’s ministry. If Ezekiel had brought God’s word to Jerusalem during the siege, some reference to Jeremiah might appear in his writings. If Jeremiah was supported by Ezekiel’s ministry in Jerusalem, he probably would have included a positive word for his colleague in his book. The book of Ezekiel plainly says that Ezekiel lived and preached in exile (see 1:1-3; 11:24-25).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The prophecy of Ezekiel is easily outlined by subject matter and chronology. The chronology of the period permits a division before and after 586 <span>BC<\/span> (the fall of Jerusalem). Chapters 1–24 cover the pre-586 ministry of Ezekiel, whereas chapters 33–48 represent his post-586 ministry. Chapters 25–32 (oracles against the foreign nations) function as a transition between the book’s two major divisions.<\/p>\n<p>The book’s outline according to subject matter divides into four parts: Ezekiel’s call (1:1–3:21); prophecies of judgment against Israel (3:22–24:27); oracles against the nations (25:1–32:32); and proclamation of hope (33:1–48:35).<\/p>\n<h5>Ezekiel’s Call (1:1–3:21)<\/h5>\n<p>The prophet’s call in one sense was similar to that of Isaiah and Jeremiah. Isaiah received his mission in a vision of God’s glory in the temple (Is 6). Jeremiah was called unexpectedly in his youth, and received signs that solemnly set forth the nature of his mission (Jer 1:11-15). The call of Ezekiel combined those two elements. Revelation of God’s glory to the prophet at the same time revealed the nature of the prophet’s mission. Ezekiel’s call contained a full description of God’s glory. Isaiah briefly stated that he saw the Lord enthroned in the temple, and he concentrated on the seraphim representing and magnifying God’s glory. Ezekiel elaborated on the revelation of the Lord’s glory as well as on the ministering angels who went before the Lord as part of his royal entourage. The vision of God’s glory, though difficult to understand, is the key to the book of Ezekiel.<\/p>\n<p>Ezekiel, as a priest, was concerned about the future of the temple. That sacred place had been ordained by God as his home among his people. The glory, presence, and holiness of God were symbolized in the temple (see 1 Kgs 8:10-11). In exile Ezekiel could not serve his people as a priest, for they were far from Jerusalem, the city God had chosen. Against all expectations the Lord revealed himself to Ezekiel in the land of Babylon. In calling Ezekiel to a prophetic ministry, God assured his servant that he had not forsaken his people, even though they had been banished from the Promised Land.<\/p>\n<p>The prophet’s vision began with a storm. As a large cloud approached from the north, Ezekiel saw a brightness surrounding the cloud, four creatures, and four wheels. The combination of creatures and wheels suggests that the Lord appeared in a chariot. God’s chariot is a familiar OT representation of his coming in judgment (see Is 66:15-16). The wheels within wheels and the position of the four living creatures may signify God’s total control over the whole earth, so he could move his “chariot of judgment” in any direction. It is also possible that the living creatures with their four faces, and the wheels full of eyes, may be separate symbols showing that God sees all that happens and thereby knows the plight of the exiles. In the vision the prophet’s attention was drawn to a throne above the heads of the creatures. On the throne was “the appearance of the likeness of the glory of the <span>Lord<\/span>” (1:28). In his vision of God’s coming in judgment, Ezekiel received his call to the prophetic ministry: “Son of man, I send you to the people of Israel, to a nation of rebels who have rebelled against me” (2:3, <span>rsv<\/span>). During a dark hour of Israel’s history, Ezekiel had to prophesy, rebuke his fellow exiles (3:11), and be responsible as a watchman over the house of Israel (3:17; cf. 33:1-9). Symbolic of his mission was a scroll filled with lamentations and woe (2:9-10), which when eaten became sweet as honey (3:1-3). Difficult as the mission was, God’s presence and the certain fulfillment of the prophecies sweetened Ezekiel’s task. Such encouragement was intended to take away any fear of the rebellious Israelites (2:6-7). Instead of being elated with his mission, however, Ezekiel became despondent.<\/p>\n<p>A week later, the word of the Lord came to Ezekiel to remind him of his important role as a watchman (3:16-17). Ezekiel became responsible for Israel as a nation, not just for individuals. His witness to Israel had the express aim of national repentance (vv 18-19).<\/p>\n<p>Ezekiel was confined to his house by God (3:24-25). The house ministry was to be carried on only with those Israelites who sought God’s will, for the Lord had abandoned those who continued in their apostasy. The prophetic word would not help the apostates (v 26). The principle of Ezekiel’s ministry is found in 3:27: “Whenever I give you a message, I will loosen your tongue and let you speak. Then you will say to them, ‘This is what the Sovereign <span>Lord<\/span> says!’ Some of them will listen, but some will ignore you, for they are rebels” (<span>nlt<\/span>; cf. Mt 11:15; 13:43).<\/p>\n<h5>Prophecies of Judgment against Israel (3:22–24:27)<\/h5>\n<p>Symbolism figures prominently in Ezekiel’s writing. His priestly background and preparation probably suited him to receive and communicate God’s word in symbolic acts and speech. Chapters 4 and 5 contain four symbolic acts: (1) Jerusalem’s siege is portrayed on a brick (Ez 4:1-3); (2) Israel’s iniquity is represented by Ezekiel’s lying on his sides (vv 4-8); (3) Jerusalem’s grief and horror in the last days of the siege are represented by Ezekiel’s food and drink (vv 9-17); (4) Jerusalem’s fate is represented by the prophet’s hair being cut off (5:1-4).<\/p>\n<p>Ezekiel’s instructions were further illuminated by God’s explanation of Israel’s apostasy (5:6-7) and his judgment on Israel (vv 8-12). The judgment will last until the Israelites admit that in covenant faithfulness their Lord has inflicted righteous judgment on them (v 13).<\/p>\n<p>God would direct his judgment first against the people and the city of Jerusalem. Next in line were the mountains of Israel (ch 6) and the land (ch 7). God’s wrath included the cities and cultic sites in the hill country of Judah, leaving no protection for the people (6:3-6). Abominations that were practiced throughout the land caused God’s judgment to fall on the land as well as on the people (7:2-3, 10-11, 23). But because God is righteous, he judged the people according to their ways of life, desiring that they would once more acknowledge him as their God (7:27).<\/p>\n<p>The prophet then (chs 8–11) focused on the abominations practiced in Jerusalem, particularly idolatry in the temple courts, which caused the judgment announced in chapters 1–7. An idol had been erected in the inner court (8:3-5). By the wall of the court, elders of the city were paying homage to the idols that surrounded the court (vv 11-12). Closer to the temple, women were weeping for the god Tammuz (v 14), and men were worshiping the sun (v 16). In preparation for the ultimate judgment on the land, the prophet placed a mark on the foreheads of the few faithful Israelites so that they would survive (9:4-6). Then (ch 10), the glory of God, which had filled the temple from the time of Solomon, gradually left: “Then the glory of the <span>Lord<\/span> went up from the city and stopped above the mountain to the east” (11:23, <span>nlt<\/span>). The people, now without divine protection, were being handed over to the Babylonians (v 9).<\/p>\n<p>The message of doom for Jerusalem contains four elements of hope: restoration of the people (11:17), restoration of the land (v 17), purification of the people (v 18), and renewed fellowship between God and his people (vv 19-20). The prophet develops those four themes in chapters 33–48.<\/p>\n<p>The visions of chapters 10 and 11 made clear that when God removed his presence from Jerusalem, the exile was approaching. Those who were already in Babylon were unwilling to believe that such an extensive devastation of Jerusalem would happen or that the people would all be exiled and the land become desolate.<\/p>\n<p>Ezekiel acted out the certainty of God’s word of judgment by packing his bags and showing the baggage to his fellow exiles. First, he placed the bags in the courtyard outside his modest home. Next, he went out by making a hole through the wall. Finally, the prophet walked about the settlement with his bags in full view. Skeptical observers did not understand Ezekiel and probably thought he was crazy. The believers who saw him understood. His strange actions dramatized how the king’s aides would do all they could to help King Zedekiah escape just before the fall of Jerusalem. Second Kings 25 tells how the king and his soldiers left Jerusalem for the wilderness, to be overtaken by the Babylonians at Jericho and brought before Nebuchadnezzar at Riblah. As a captive, Zedekiah witnessed the murder of his sons; then his eyes were put out, and he was sent into exile with the other Judeans (cf. Ez 12:13). The prophet’s explanation concluded with a word of comfort. Because of his covenant with Abraham, God promised not to destroy the people completely. A remnant who overcame the sword, famine, and pestilence would live to tell the story of God’s judgment (vv 15-16).<\/p>\n<p>Ezekiel further illustrated the nation’s plight by eating as though full of fear, depicting the great trauma that all of Judah’s inhabitants would soon undergo.<\/p>\n<p>Both symbolic acts, packing his belongings and eating, emphasized the truthfulness of God’s word. The people needed to face the nature of their God: He is magnificent, and when he speaks, his words are powerful and come to pass. Thus, the devastation of the land and the people’s exile were a fulfillment of God’s word through the prophets. The judgment was meant to produce a recognition of the Lord, repentance, and a return to God. Some in Judah doubted the efficacy of God’s prophecies, saying, “Time passes, making a liar of every prophet” (12:22). Others thought God’s word would come true in the distant future (v 27). The prevailing attitude of distrust in God’s word had been stimulated by the popular preaching of false prophets (ch 13). Never commissioned by the Lord, they deceived God’s people by lying and misdirecting them with messages of peace (vv 8-10). Wickedness, lying, and deceit were encouraged among the people by such false prophets (v 22). The magnitude of their sin and their great responsibility for Judah’s fall would be matched by the Lord’s heavy judgment. Yet God would save his people from such evil and will prepare a righteous nation with whom to maintain his covenant (v 23).<\/p>\n<p>The certainty of the judgment has been connected with the truthfulness of God’s word. Ezekiel’s difficult task of affirming the doom of Jerusalem to stubborn hearers was intensified by the people’s idolatry. Their whole way of life denied the existence of God. They practiced idolatry in their worship, and they had set up idols in their hearts (14:3). Before the covenant with God could be restored, they had to be purified from their idolatry. Even so, repentance would not guarantee immunity from judgment. Sword, famine, wild beasts, and plagues would ravage the population (v 21). After the execution of his judgment, God would take back those survivors who had turned to him for mercy. God would surely accomplish all that he intended for his people’s good (v 23).<\/p>\n<p>In chapters 15–17 Ezekiel uses three parables to set forth the apostasy, present uselessness, and judgment of Israel. Jerusalem and Judah are compared to a piece of charred wood, an adulterous woman, and a vine.<\/p>\n<p>Chapter 15 reviews Jerusalem’s case. Jerusalem is compared to a piece of wood, both ends of which have been charred with fire, so that the wood is of no value. As the whole piece of wood is burned instead of being saved, so Jerusalem would undergo complete devastation (15:7-8).<\/p>\n<p>Chapter 16 presents God’s case against Jerusalem from a different perspective, stressing his care for Jerusalem in the past. The beginnings of her history are compared to the birth of a female child, left abandoned by her mother (16:3-5). God adopted the child and washed and clothed her (vv 6-7). He made a covenant with her (v 8), making her his own possession. He generously gave her all the fine things of life (vv 9-13). In the height of her development, Jerusalem’s fame spread to the nations (v 14). Her self-reliance made her a spiritual prostitute as she took up the religious practices and way of life of the nations (vv 15-34). The cities of Sodom (Gn 19) and Samaria (2 Kgs 17:6), known for their immorality, are called Jerusalem’s sisters (Ez 16:46). They had been judged by God, but the corruption of those cities was little compared to the lewdness of Jerusalem (vv 48-51). Thus, Jerusalem also would surely fall and become desolate. Yet Ezekiel anticipates the judgment’s final outcome; Jerusalem will be restored to covenantal blessing (vv 62-63) after her repentance.<\/p>\n<p>The third parable (ch 17) focuses on God’s sovereignty over political developments. Assyria was no longer a power to be reckoned with. Babylon and Egypt both exercised dominion, although the balance of power was veering in favor of Babylon. Their extension of power is likened to an eagle. Nebuchadnezzar, pictured as “a great eagle with broad wings full of many-colored feathers,” took control over the affairs of Judah by removing Jehoiachin, “the highest branch of a cedar tree,” from office and by exiling him with young leaders of the Judean state (17:3-4). Ezekiel was among them. Nebuchadnezzar let the Judeans control their own affairs under Zedekiah but expected them to be subject to Babylon and not to any other power. But Judah (likened to a vine) tried to ally itself with Pharaoh Hophra of Egypt, “another great eagle with broad wings and full plumage” (v 7), against Nebuchadnezzar. Zedekiah’s folly in turning to Egypt would cause Nebuchadnezzar to pull up the vine by its roots and make it wither (vv 9-10). In explaining the parable, God told the exiles that Judah’s fall was a result of its unfaithfulness to King Nebuchadnezzar, to whom Judah owed allegiance by covenant (vv 13-18). Judah’s unfaithfulness thus extended to all of its relationships: religious, cultural, and political. After the exile, God promised, he would restore his people to their land under a Messiah, “a tender shoot” (v 22). The messianic rule is signified by the young twig, which when planted in the land will become a magnificent cedar, giving shade and protection to the birds. Chapter 17 is an inspiring affirmation of the sovereignty of God in human affairs (“All the trees will know that it is I, the <span>Lord<\/span>, who cuts down the tall tree and helps the short tree to grow tall. It is I who makes the green tree wither and gives new life to the dead tree”—17:24, <span>nlt<\/span>).<\/p>\n<p>Chapters 18–22 contain Ezekiel’s oracles to Judah, its leaders, and the exiles. First, he enunciates God’s standard of righteousness: “The person who sins will be the one who dies” (18:4, <span>nlt<\/span>). The people are charging God with injustice, for they believe themselves to be under God’s judgment for the sins of their ancestors (vv 25-29). Although the Ten Commandments do say that God may punish “the sins of their parents to the third and the fourth generations” (Ex 20:5, <span>nlt<\/span>), the prophet vindicates God’s justice, telling the people that they are not being punished merely for their ancestors’ sin. Each person must be directly accountable to God; the sinner will die in wickedness, and the righteous will live by righteousness. A life of faithfulness to God’s moral and civil law will be rewarded (Ez 18:5-9). Even if one’s father was a sinner, the father’s sin is not transferable (vv 14-18). God is ready to forgive any sinner who repents (v 27). The prophet’s vindication of God’s justice becomes a call to repentance. The sinners in Judah and in exile were thus warned of the consequences of their evil, and were exhorted to return to their God and his standard of right and wrong (vv 31-32).<\/p>\n<p>Chapter 19 contains two parables in the form of a lamentation. The first portrays a lioness and her two cubs. The lioness is Hamutal, the wife of King Josiah (2 Kgs 23:31), who bore two sons: Jehoahaz and Zedekiah. Jehoahaz is referred to in Ezekiel 19:3-4 as a cub who grew up and was taken to Egypt (by Pharaoh Neco in 608 <span>BC<\/span>; see 2 Kgs 23:31-34). Zedekiah succeeded to the throne ten years later. In the lamentation the prophet imaginatively represents Zedekiah as a young cub who is ultimately taken to Babylon as a rebellious ruler (Ez 19:7-9). The second parable changes the imagery to a vine, representing Israel (v 10). In its early days God blessed Israel with strong rulers, but now the vine was wilting as Zedekiah irresponsibly led Judah to its last days. Ezekiel’s lamentation stresses the lack of a good candidate for the throne and the lack of life in the vine (vv 13-14).<\/p>\n<p>In chapter 20 the prophet concludes God’s argument against his people. He reviews the history of Israel’s past, starting with God’s self-revelation in Egypt (20:5-6). He took to himself a stubborn nation, tied to idolatry (v 8) and prone to apostasy (vv 13, 21). Israel wanted to be one of the great nations (v 32) instead of a sanctified people (v 12). As a result of its spiritual hardness, Israel is dispersed to live among the nations (v 35). Yet God had a solemn covenant with Israel, made by oath to the patriarchs Abraham, Isaac, and Jacob. On the basis of that covenant, God will reach out with compassion to those who repent of their sinful ways (vv 37-44). In Israel’s judgment and restoration the nations will see the holiness of God, which does not tolerate unfaithfulness in Israel (v 41).<\/p>\n<p>Ezekiel’s prophecies alternate between God’s judgment on Israel’s sin and his restoration of Israel, spanning the bridge between Israel’s past and future. In view of the people’s doubts of the coming judgment on Jerusalem, he stresses the necessity of judgment and the need for repentance. Still, the future restoration of a remnant is touched upon here and there as the counterpart of his message of judgment. After announcing the fall of Jerusalem, the prophet shifts from a message of judgment to one of hope.<\/p>\n<p>The prophet returns to the proclamation of judgment in four oracles (20:45–21:32). He speaks against the Negev Desert area (20:45-49), Jerusalem and the land of Israel (21:2-17, 20-27), and against the Ammonites (vv 28-32). God permitted the sword of Nebuchadnezzar to be his instrument of judgment upon the Judeans (v 19). He would see to the judgment on the Ammonites. The Judeans would recover their previous glory, but the memory of the Ammonites would perish (vv 27, 32). The oracle against the Ammonites anticipates a larger treatise on Israel’s other neighbors: Moab, Edom, Philistia, Tyre, Sidon, and Egypt (chs 25–29).<\/p>\n<p>Chapters 22–24 contain a renewed series of indictments against Jerusalem. Jerusalem’s religious and civil leadership (the prophets, priests, and princes) are corrupt, and the people have followed their example (22:25-30). The parable of the two sisters, Oholah and Oholibah, is a variation of the parable of adulterous Jerusalem (ch 23; cf. ch 16). It differs in that the comparison drawn between Jerusalem, soon to be exiled, and Samaria, already in exile, is more explicit in the parable of Oholah and Oholibah. In chapter 16 Jerusalem was charged with greater sins than Sodom and Samaria, but was promised restoration. Only the adulterous nature of the two sisters and God’s judgment on them is emphasized in chapter 23, with no word of restoration. This parable is a fitting introduction to that of the boiling pot (ch 24), in which Jerusalem is compared to a rusty pot boiling with water. The Jerusalemites, likened to pieces of meat in the boiling pot, will die in the city. The parable was pronounced on the starting day of Nebuchadnezzar’s siege of Jerusalem. Thus, the exiles were divinely forewarned of God’s intent to destroy the temple (24:21) and were prepared for messengers bringing the bad news of Jerusalem’s fall.<\/p>\n<p>Those oracles and parables conclude the first division of the book. Ezekiel has stated God’s case against the rebellious house of Judah in many ways. His metaphors have likened Judah to a burnt piece of wood, to an uprooted vine, to a baby who grew up to be an adulteress, and to Oholibah, the adulterous woman. He has countered arguments against the fulfillment of God’s word and against the justice of God. He has reassured the exiles that God will not leave the righteous and that the future of Israel begins with a righteous remnant. The pendulum of Ezekiel’s writing has swung from judgment to restoration, while the clock was bringing Judah closer to the hour of its fall.<\/p>\n<h5>Oracles against the Nations (25:1–32:32)<\/h5>\n<p>Ammon, Moab, and Edom were Israel’s neighbors to the east. Because they were ethnically related to Israel, they were not attacked by the Israelites on their march to the Promised Land. Ammon and Moab were descendants of Lot, Abraham’s nephew, and the Edomites descended from Esau, the brother of Jacob. Although God forbade war with them, relations between Israel and its eastern neighbors were always tense. Israel had been overrun by the Ammonites for a time, and Israel was never successful in controlling the Edomites’ competitive trade relations. Those neighboring nations joined the Babylonian attack against Jerusalem and rejoiced when Jerusalem fell and the temple was devastated (Ez 25:3-12). They were ready to take over and loot Judah’s cities, and to instigate trouble in a time when Jerusalem was distressed. Therefore, says Ezekiel, God’s judgment will also extend to Ammon, Moab, and Edom (vv 4-14).<\/p>\n<p>The Philistines had been Israel’s enemy to the southwest. During the period of the judges and the united monarchy, the Philistines had controlled much of Israel’s territory. King David successfully limited the Philistine threat by confining them to their own territory. But in Ezekiel’s day they were still considered Israel’s “everlasting” enemy (25:15), possibly intensified by Philistine support of the Babylonian invasion of Judah.<\/p>\n<p>The city of Tyre had received reports of the overthrow of Jerusalem and was ready to exploit the opportunity for its own advantage (26:2). Tyre’s trade position was unrivaled; its ships crossed the seas to exchange goods with many distant lands (Ez 27). But Tyre would soon be broken by the Babylonians, its wealth dried up with the destruction of the fleet and the murder of its sailors (27:26).<\/p>\n<p>The prince of Tyre is singled out in chapter 28, but verse 12 refers to the “king” of Tyre. Interpreters disagree whether they are one person or two. Those who distinguish between the two understand the prince of Tyre to be the ruler of that city, but they consider the “king” of Tyre to represent Satan (28:13-15). The Garden of Eden with all its splendor is an appropriate setting for the original glory of an angelic Satan before his fall. But there is no reason within the context to distinguish between the prince and the king of Tyre. Each is said to have exalted himself, and both took authority over men as if they were gods and enjoyed all the splendor and royalty that belong to God. And both prince and king fall from their high position. The passage is a magnificent example of Ezekiel’s literary ability. He draws a glorious picture of the Garden of Eden, reworking the same theme as he depicts the glory and fall of the king of Tyre. Ezekiel presents him as a cherub, in accordance with the local belief that the king was divine. He wore the finest clothing, with nine kinds of precious stones (v 13). Though God had elevated him to the royal throne (vv 13-14), the king’s heart turned to materialism and to religious and judicial corruption (vv 16-18). In a sense the king (prince) represents the people of Tyre. They were all guilty of corruption, injustice, and violence. If God judged his covenant people for their perversion of justice and for their sins, his judgment would surely come also on the city of Tyre (vv 18-19). When the Babylonians marched on Tyre, they laboriously built a jetty from the mainland to the city. At the same time Tyrian ships loaded with goods and treasures sailed out across the Mediterranean, so that when Nebuchadnezzar’s troops finally breached the walls, little loot could be taken (29:18).<\/p>\n<p>The city of Sidon also cheered Jerusalem’s destruction. Sidon was a port city in Phoenicia, to the north of Tyre. By pestilence and war, the inhabitants of Sidon would learn the justice of Israel’s God.<\/p>\n<p>Six nations (Ammon, Moab, Edom, Philistia, Tyre, and Sidon) scorned Israel at the fall of Jerusalem. Because God had invested his holiness in the temple of Jerusalem and in his people, the temple’s destruction and the people’s exile signified to the nations that Israel’s God was impotent. They did not realize that the reason for Israel’s fate was God’s intolerance of his people’s sin. God’s holiness required the punishment of sin, and it also required vindication for his name (28:22-23). God was still concerned for his people, that Israel might know he had removed the scorn of their neighbors (v 24). In the restoration of Israel the Lord would further manifest his holiness before the nations. Israel would receive back the land, vineyards, and houses, and would enjoy the bounty of the Lord in peace (vv 25-26).<\/p>\n<p>Egypt had convinced the people of Israel and Judah that with its help the Assyrians and the Babylonians could not stand their ground in Palestine. In 722 <span>BC<\/span> the Assyrian troops took the northern capital of Samaria, and in 586 the Babylonians conquered Jerusalem, while Egypt remained passive. The Egyptians had desired control over Palestine for economic reasons, but not at the expense of their own welfare. Egypt, too, would lose its leadership under God’s judgment (29:9-16). Reduced to dependence on foreign powers, Egypt would no longer be a stumbling block for Israel. First, Babylonia was permitted to break Egypt’s power (23:1–32:21); later, the Persians, Greeks, and Romans would incorporate Egypt as a province. The fall of Egypt coincided with the fall of several great and small kingdoms: Assyria (32:22-23), Elam (vv 24-25), Meshech and Tubal (vv 26-28), Edom (v 29), and Sidon (v 30).<\/p>\n<h5>Proclamation of Hope (33:1–48:35)<\/h5>\n<p>After the visions of God’s judgment on the surrounding nations, Ezekiel returns to the future hope of Israel. In the first major section of his book he dealt with the reasons for Judah’s exile and the destruction of the temple, alluding often to the future of Israel. But the prophet’s organization of his material included, between prophecies of Israel’s judgment and restoration, the oracles of God’s judgment on Israel’s neighbors who had encouraged and rejoiced in its fall. Throughout its history Israel had allowed foreign nations to influence its religion, culture, and form of government. The reduction of their powers meant Israel, restored to the Promised Land, would be more free for faithfulness to God. Before taking up the theme of the restoration, Ezekiel reviews the emphases of chapters 1–24: (1) He was called to be a watchman over Israel (33:1-9; cf. 1:1–3:21). (2) Israel had sinned against the Lord and had to receive a righteous judgment (33:10). (3) Jerusalem was to be taken by the Babylonians (v 21). (4) Israel’s repentance is necessary for restoration (vv 11-16).<\/p>\n<p>Thus far, his ministry had not met with success. The exiles who had heard his messages were full of appreciation for Ezekiel’s rhetorical and literary abilities (33:32). They readily accepted Ezekiel as a watchman who warned the people of the impending catastrophe at Jerusalem, and they may have admitted that their sin was the reason for God’s judgment on Israel and Jerusalem. But they were slow in applying the prophetic word to their own lives. God was ready to forgive their sins if they repented, acknowledged him, and demonstrated their renewed spirit by practicing the law of God (v 32). Now that the news of Jerusalem had been reported to the exiles (v 21), the necessity for the people to act responsibly was even more urgent. The Lord had demonstrated that Ezekiel was a true prophet (v 33).<\/p>\n<p>The success of Ezekiel’s ministry was not measured in numbers. He faithfully declared the word of God in word, sign, and parable. The exiles had followed the false hopes proclaimed by false “shepherds” who had fattened themselves at the expense of the flock (34:2-3). They did not take care of those in need (v 4), and they allowed the flock to be scattered (vv 5-6). God promised his people that he would be the faithful shepherd, bring the sheep together, feed them, and care for them (34:11-15; cf. Ps 23). God would also distinguish between the sheep and the goats, to find out whose hearts were right with him, so that the true sheep could be restored to God’s flock (Ez 34:20-22). God’s promise included the restoration of the land and the restoration of the divinely appointed Davidic dynasty (v 24). The renewed fellowship between the Lord and Israel under the messianic ruler would be sealed with a new covenant, the “covenant of peace.” That covenant assured the people of God’s blessing on their labor, bringing them abundant harvests (vv 26-27). The people would not be forced to fight against nature in their pursuits (vv 25-28). They would not have to struggle against other peoples who might try to share in their blessings by force (vv 27-29). The prophetic vision telescoped the events of the restoration of Israel after the exile, the coming of Jesus the Messiah (cf. Jn 10), and the full restoration of the sin-cursed world.<\/p>\n<p>Chapter 34 is the key to the messages of restoration. The emphases include the outworking of the frequently repeated verse “They will truly be my people, and I will be their God” (11:20; cf. 34:30; 36:28). The most significant aspects of the restoration theme include: (1) God’s gracious restoration of his people to covenant blessing (36:20-36; 37:23-26; 39:25); (2) God’s restoration of the nation of Israel to the land (36:1-15, 24; 37:14-23; 39:27); (3) God’s new covenant, giving his Spirit to his people (36:25-27; 37:14; 39:29), and his blessing on his people (36:8-12, 29-38; 39:9-10, 26), assuring them of victory over their enemies (35:1-15; 36:36; 37:28; 38:1–39:24); (4) God’s appointment of a Davidic king, the Messiah, over his people (37:24-25); and (5) God’s temple restored among his people (37:26-27).<\/p>\n<h6>The People of God<\/h6>\n<p>The rejection of the exiles did not last forever. Based on the Abrahamic covenant, the Lord promised to bless the faithful remnant and to make of them a new people. The imagery of a valley of dry bones is particularly fitting. The dry bones represent God’s people without hope (37:11). Ezekiel proclaims to them the good news that God will renew and restore them (v 12). The Lord’s purpose for his people is that all the nations may honor his holy name through his people (39:7, 25-27).<\/p>\n<h6>The Land<\/h6>\n<p>The promise also extends to the land, originally given to Abraham and his descendants. The Abrahamic covenant included a messianic element, for through the family of Abraham living in the Promised Land all nations would receive God’s blessing (Gn 12:3). In a vision Ezekiel saw the boundaries and described the division of the land (Ez 47–48). The royal city of Jerusalem is the central symbol of God’s presence among his people; its name will be “The Lord is there” (48:8-35).<\/p>\n<h6>The New Covenant<\/h6>\n<p>The Abrahamic covenant is renewed, a gracious covenant that expresses the restored relationship. “Covenant of peace” fittingly describes its nature and benefits. The restless people of God are promised rest from their searching, their enemies, and their toil. The change in relationship is further emphasized by God’s sending of his Spirit, who will add a new dimension to the lifestyle of his people. Obedience to God will no longer be constrained, for God’s Spirit helps his people to do his will. A new heart, controlled by the Spirit of God, is given to the Lord’s people (36:26-27). The presence of the Spirit also signifies a new life for the people (37:14; see Jn 3:8, 16; Acts 2:38; Rom 8:2-4, 15).<\/p>\n<h6>The Messiah<\/h6>\n<p>The OT hope of a messianic king is crystallized in Ezekiel’s message. His rule will be everlasting (Ez 37:25), over all God’s people who have new hearts (vv 15-25).<\/p>\n<h6>The Temple<\/h6>\n<p>As a priest, Ezekiel remained keenly interested in the temple, priesthood, sacrificial regulations, and festivals. A large section of the prophecy’s last division describes the temple’s revived worship (40:1–46:24). His vision of the glory of God, so important in the messages of God’s judgment on Jerusalem (chs 1, 10–11), now assures the remnant that God did not forsake his people (43:2-5). He will dwell among them, for the temple is a symbol of God’s presence (37:27). Some interpreters believe that the temple, with its ritual as described in Ezekiel 40–46, will be restored in the messianic era before the last judgment. Others believe the promises about the temple provide a positive symbolic answer to Ezekiel’s greatest concern: whether God will return to be with his people (48:35; see Jn 2:21; Rv 21:22).<\/p>\n\n<p>There are various interpretations of chapters 34–48. As a watchman to Israel, Ezekiel had a message for the exiled Jewish community. Thus the prophecy’s fulfillment must have begun with the decree of Cyrus I (538 <span>BC<\/span>) permitting the Jews to return to their land (Ezr 1:1-3). Two rival schools of interpretation exist on how the prophecy is fulfilled beyond Israel’s restoration to the land. Those who interpret Israel as simply the nation view the modern return of Jewish people to the land of Israel as a continuation of God’s prophetic promise. They believe that God’s plan for Israel is being fulfilled along with, and in addition to, his plan for the Christian church. The fulfillment of those prophecies will be inaugurated by the coming of the messianic king, who will give earthly peace to the Jewish people. The temple worship (Ez 40–48) will be restored in some way during the period of the messianic kingdom. The church will enjoy a small share in all the events centered on the Jews. The promises of Ezekiel’s vision are thus limited to the nation of Israel and must be fulfilled before the coming of a new heaven and earth.<\/p>\n<p>Other interpreters believe that Ezekiel wrote for the benefit of spiritual descendants of Abraham who believe, as Abraham did, in God’s promises (Gn 15:6; cf. Rom 4:11-13; Gal 3:6-9, 29). All who have faith like Abraham, whether Jews or Gentiles, are regarded as Abraham’s offspring (Gal 3:28-29). Ezekiel’s message thus would include all of God’s gracious work among Christian Gentiles, who have become the recipients of God’s promises and benefits. It is possible, on the basis of 1 Peter 1:10-11, to interpret Ezekiel’s language as a prophetic expression of how God’s grace would come to all those who become reconciled to God through faith in the gospel.<\/p>\n<p><em>See also<\/em> Diaspora of the Jews; Ezekiel (Person); Prophecy.<\/p>","content_en":"<h3>EZEKIEL, Book of<\/h3>\n<p>Prophetic book of the OT, originating in the time of the Babylonian exile.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Background<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Ezekiel was the son of Buzi (1:3), a member of a priestly family. It is unclear whether he actually served in the temple as a priest, but such was his training. His writings show that he knew the regulations for sacrifices, the rituals, and the people’s expectations of a priest. In exile Ezekiel the priest spoke God’s word about the future of the temple to his fellow exiles. Settled at Tel-abib, on the canal of Kebar, the thousands of deportees eked out a meager existence. They hoped for a speedy return to Judah and a change for the better in the international situation. Their hope was enflamed by the spirited preaching of false prophets, likened to jackals among the ruins (13:4). They piously said, “The Lord declares . . . ,” but they were actually self-commissioned (v 6). They deceived the people with a message of peace at a time when God’s judgment was about to be poured out on his people (v 10). They had led the people to distrust prophecy to such an extent that a proverb circulated among the people that “the days grow long, and every vision comes to nought” (12:22). Much time had passed since visions of God’s judgment had been given to the people, and nothing could be interpreted as a fulfillment of those visions. Ezekiel was called to serve his community by symbolic acts, visions, and verbal messages in order to convince the people that God’s judgment was imminent (v 23).<\/p>\n<p class=\"h2\" id=\"DateandBackground\">Date and Background<\/p>\n<p>The ministry of the prophet Ezekiel can be understood best against the backdrop of his time. If, as the church father Origen believed, the vague reference “in the thirtieth year” (1:1) marks the prophet’s age at the time of his first vision, Ezekiel was born during the rule of King Josiah of Judah (c. 640–609 <span>BC<\/span>). Josiah was the grandson of King Manasseh, whose sacrilegious acts had brought God’s judgment on the kingdom of Judah (2 Kgs 21:10-15).<\/p>\n<p>Though Judah’s political situation was perilous, Josiah led the nation in a radical reformation that began with the finding of the “Book of the Law” (2 Kgs 22) in the year that Ezekiel was born (c. 621 <span>BC<\/span>). Idolatry was done away with and the people turned back to God, but God’s judgment on Judah was unchangeable (23:26-27). Josiah erred in trying to make Judah a kingdom with which other states had to reckon. He was threatened when the Egyptian pharaoh Neco passed through Judah on his way to aid the weakened Assyrian kingdom. Josiah marched to meet the Egyptian forces, but his troops were unable to stand against the Egyptians, and he died in battle (v 29). Egypt took control of Judah, and Pharaoh Neco placed Jehoiakim in power over Jerusalem. Egyptian control did not last long, however, for in 605 <span>BC<\/span> Egypt and Assyria were defeated by Babylonia’s king Nebuchadnezzar at Carchemish. The Babylonians then pushed south to Jerusalem, and the first deportation of Judean leaders (among them the prophet Daniel) took place.<\/p>\n<p>Jehoiakim was permitted to continue ruling over Judah as a vassal king of Nebuchadnezzar. But his dealings with Egypt brought the emperor’s wrath down upon him. Before the Babylonians could address the Judean situation, Jehoiakim died and his son Jehoiachin was crowned. When the Babylonian forces arrived at the gates of Jerusalem, Jehoiachin and thousands of the aristocracy were taken to Babylon (2 Kgs 24:10-17). Among those deportees was Ezekiel, then about 25 years old.<\/p>\n<p>Although the book says otherwise, many scholars think that Ezekiel lived and taught in Judah for the duration of the siege and the fall of Jerusalem (586 <span>BC<\/span>). They conclude this from Ezekiel’s familiarity with idolatry in the temple and his vivid descriptions of Jerusalem’s last days (Ez 8:11). Others believe that Ezekiel ministered both to the exiled community and to the Judeans living in Judah. Neither interpretation does full justice to the claims of the book itself. Ezekiel was exiled in 597 <span>BC<\/span>. He was called to bring God’s word to the deportees at Tel-abib; he was granted a vision of the horrible practices in the temple court; and he was familiar with Jerusalem and Judah from having lived there and from reports on affairs in Jerusalem coming to the exiles through messengers. Jeremiah, Ezekiel’s contemporary, was prophesying in Jerusalem, but there is no evidence that Jeremiah and Ezekiel knew of each other’s ministry. If Ezekiel had brought God’s word to Jerusalem during the siege, some reference to Jeremiah might appear in his writings. If Jeremiah was supported by Ezekiel’s ministry in Jerusalem, he probably would have included a positive word for his colleague in his book. The book of Ezekiel plainly says that Ezekiel lived and preached in exile (see 1:1-3; 11:24-25).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The prophecy of Ezekiel is easily outlined by subject matter and chronology. The chronology of the period permits a division before and after 586 <span>BC<\/span> (the fall of Jerusalem). Chapters 1–24 cover the pre-586 ministry of Ezekiel, whereas chapters 33–48 represent his post-586 ministry. Chapters 25–32 (oracles against the foreign nations) function as a transition between the book’s two major divisions.<\/p>\n<p>The book’s outline according to subject matter divides into four parts: Ezekiel’s call (1:1–3:21); prophecies of judgment against Israel (3:22–24:27); oracles against the nations (25:1–32:32); and proclamation of hope (33:1–48:35).<\/p>\n<h5>Ezekiel’s Call (1:1–3:21)<\/h5>\n<p>The prophet’s call in one sense was similar to that of Isaiah and Jeremiah. Isaiah received his mission in a vision of God’s glory in the temple (Is 6). Jeremiah was called unexpectedly in his youth, and received signs that solemnly set forth the nature of his mission (Jer 1:11-15). The call of Ezekiel combined those two elements. Revelation of God’s glory to the prophet at the same time revealed the nature of the prophet’s mission. Ezekiel’s call contained a full description of God’s glory. Isaiah briefly stated that he saw the Lord enthroned in the temple, and he concentrated on the seraphim representing and magnifying God’s glory. Ezekiel elaborated on the revelation of the Lord’s glory as well as on the ministering angels who went before the Lord as part of his royal entourage. The vision of God’s glory, though difficult to understand, is the key to the book of Ezekiel.<\/p>\n<p>Ezekiel, as a priest, was concerned about the future of the temple. That sacred place had been ordained by God as his home among his people. The glory, presence, and holiness of God were symbolized in the temple (see 1 Kgs 8:10-11). In exile Ezekiel could not serve his people as a priest, for they were far from Jerusalem, the city God had chosen. Against all expectations the Lord revealed himself to Ezekiel in the land of Babylon. In calling Ezekiel to a prophetic ministry, God assured his servant that he had not forsaken his people, even though they had been banished from the Promised Land.<\/p>\n<p>The prophet’s vision began with a storm. As a large cloud approached from the north, Ezekiel saw a brightness surrounding the cloud, four creatures, and four wheels. The combination of creatures and wheels suggests that the Lord appeared in a chariot. God’s chariot is a familiar OT representation of his coming in judgment (see Is 66:15-16). The wheels within wheels and the position of the four living creatures may signify God’s total control over the whole earth, so he could move his “chariot of judgment” in any direction. It is also possible that the living creatures with their four faces, and the wheels full of eyes, may be separate symbols showing that God sees all that happens and thereby knows the plight of the exiles. In the vision the prophet’s attention was drawn to a throne above the heads of the creatures. On the throne was “the appearance of the likeness of the glory of the <span>Lord<\/span>” (1:28). In his vision of God’s coming in judgment, Ezekiel received his call to the prophetic ministry: “Son of man, I send you to the people of Israel, to a nation of rebels who have rebelled against me” (2:3, <span>rsv<\/span>). During a dark hour of Israel’s history, Ezekiel had to prophesy, rebuke his fellow exiles (3:11), and be responsible as a watchman over the house of Israel (3:17; cf. 33:1-9). Symbolic of his mission was a scroll filled with lamentations and woe (2:9-10), which when eaten became sweet as honey (3:1-3). Difficult as the mission was, God’s presence and the certain fulfillment of the prophecies sweetened Ezekiel’s task. Such encouragement was intended to take away any fear of the rebellious Israelites (2:6-7). Instead of being elated with his mission, however, Ezekiel became despondent.<\/p>\n<p>A week later, the word of the Lord came to Ezekiel to remind him of his important role as a watchman (3:16-17). Ezekiel became responsible for Israel as a nation, not just for individuals. His witness to Israel had the express aim of national repentance (vv 18-19).<\/p>\n<p>Ezekiel was confined to his house by God (3:24-25). The house ministry was to be carried on only with those Israelites who sought God’s will, for the Lord had abandoned those who continued in their apostasy. The prophetic word would not help the apostates (v 26). The principle of Ezekiel’s ministry is found in 3:27: “Whenever I give you a message, I will loosen your tongue and let you speak. Then you will say to them, ‘This is what the Sovereign <span>Lord<\/span> says!’ Some of them will listen, but some will ignore you, for they are rebels” (<span>nlt<\/span>; cf. Mt 11:15; 13:43).<\/p>\n<h5>Prophecies of Judgment against Israel (3:22–24:27)<\/h5>\n<p>Symbolism figures prominently in Ezekiel’s writing. His priestly background and preparation probably suited him to receive and communicate God’s word in symbolic acts and speech. Chapters 4 and 5 contain four symbolic acts: (1) Jerusalem’s siege is portrayed on a brick (Ez 4:1-3); (2) Israel’s iniquity is represented by Ezekiel’s lying on his sides (vv 4-8); (3) Jerusalem’s grief and horror in the last days of the siege are represented by Ezekiel’s food and drink (vv 9-17); (4) Jerusalem’s fate is represented by the prophet’s hair being cut off (5:1-4).<\/p>\n<p>Ezekiel’s instructions were further illuminated by God’s explanation of Israel’s apostasy (5:6-7) and his judgment on Israel (vv 8-12). The judgment will last until the Israelites admit that in covenant faithfulness their Lord has inflicted righteous judgment on them (v 13).<\/p>\n<p>God would direct his judgment first against the people and the city of Jerusalem. Next in line were the mountains of Israel (ch 6) and the land (ch 7). God’s wrath included the cities and cultic sites in the hill country of Judah, leaving no protection for the people (6:3-6). Abominations that were practiced throughout the land caused God’s judgment to fall on the land as well as on the people (7:2-3, 10-11, 23). But because God is righteous, he judged the people according to their ways of life, desiring that they would once more acknowledge him as their God (7:27).<\/p>\n<p>The prophet then (chs 8–11) focused on the abominations practiced in Jerusalem, particularly idolatry in the temple courts, which caused the judgment announced in chapters 1–7. An idol had been erected in the inner court (8:3-5). By the wall of the court, elders of the city were paying homage to the idols that surrounded the court (vv 11-12). Closer to the temple, women were weeping for the god Tammuz (v 14), and men were worshiping the sun (v 16). In preparation for the ultimate judgment on the land, the prophet placed a mark on the foreheads of the few faithful Israelites so that they would survive (9:4-6). Then (ch 10), the glory of God, which had filled the temple from the time of Solomon, gradually left: “Then the glory of the <span>Lord<\/span> went up from the city and stopped above the mountain to the east” (11:23, <span>nlt<\/span>). The people, now without divine protection, were being handed over to the Babylonians (v 9).<\/p>\n<p>The message of doom for Jerusalem contains four elements of hope: restoration of the people (11:17), restoration of the land (v 17), purification of the people (v 18), and renewed fellowship between God and his people (vv 19-20). The prophet develops those four themes in chapters 33–48.<\/p>\n<p>The visions of chapters 10 and 11 made clear that when God removed his presence from Jerusalem, the exile was approaching. Those who were already in Babylon were unwilling to believe that such an extensive devastation of Jerusalem would happen or that the people would all be exiled and the land become desolate.<\/p>\n<p>Ezekiel acted out the certainty of God’s word of judgment by packing his bags and showing the baggage to his fellow exiles. First, he placed the bags in the courtyard outside his modest home. Next, he went out by making a hole through the wall. Finally, the prophet walked about the settlement with his bags in full view. Skeptical observers did not understand Ezekiel and probably thought he was crazy. The believers who saw him understood. His strange actions dramatized how the king’s aides would do all they could to help King Zedekiah escape just before the fall of Jerusalem. Second Kings 25 tells how the king and his soldiers left Jerusalem for the wilderness, to be overtaken by the Babylonians at Jericho and brought before Nebuchadnezzar at Riblah. As a captive, Zedekiah witnessed the murder of his sons; then his eyes were put out, and he was sent into exile with the other Judeans (cf. Ez 12:13). The prophet’s explanation concluded with a word of comfort. Because of his covenant with Abraham, God promised not to destroy the people completely. A remnant who overcame the sword, famine, and pestilence would live to tell the story of God’s judgment (vv 15-16).<\/p>\n<p>Ezekiel further illustrated the nation’s plight by eating as though full of fear, depicting the great trauma that all of Judah’s inhabitants would soon undergo.<\/p>\n<p>Both symbolic acts, packing his belongings and eating, emphasized the truthfulness of God’s word. The people needed to face the nature of their God: He is magnificent, and when he speaks, his words are powerful and come to pass. Thus, the devastation of the land and the people’s exile were a fulfillment of God’s word through the prophets. The judgment was meant to produce a recognition of the Lord, repentance, and a return to God. Some in Judah doubted the efficacy of God’s prophecies, saying, “Time passes, making a liar of every prophet” (12:22). Others thought God’s word would come true in the distant future (v 27). The prevailing attitude of distrust in God’s word had been stimulated by the popular preaching of false prophets (ch 13). Never commissioned by the Lord, they deceived God’s people by lying and misdirecting them with messages of peace (vv 8-10). Wickedness, lying, and deceit were encouraged among the people by such false prophets (v 22). The magnitude of their sin and their great responsibility for Judah’s fall would be matched by the Lord’s heavy judgment. Yet God would save his people from such evil and will prepare a righteous nation with whom to maintain his covenant (v 23).<\/p>\n<p>The certainty of the judgment has been connected with the truthfulness of God’s word. Ezekiel’s difficult task of affirming the doom of Jerusalem to stubborn hearers was intensified by the people’s idolatry. Their whole way of life denied the existence of God. They practiced idolatry in their worship, and they had set up idols in their hearts (14:3). Before the covenant with God could be restored, they had to be purified from their idolatry. Even so, repentance would not guarantee immunity from judgment. Sword, famine, wild beasts, and plagues would ravage the population (v 21). After the execution of his judgment, God would take back those survivors who had turned to him for mercy. God would surely accomplish all that he intended for his people’s good (v 23).<\/p>\n<p>In chapters 15–17 Ezekiel uses three parables to set forth the apostasy, present uselessness, and judgment of Israel. Jerusalem and Judah are compared to a piece of charred wood, an adulterous woman, and a vine.<\/p>\n<p>Chapter 15 reviews Jerusalem’s case. Jerusalem is compared to a piece of wood, both ends of which have been charred with fire, so that the wood is of no value. As the whole piece of wood is burned instead of being saved, so Jerusalem would undergo complete devastation (15:7-8).<\/p>\n<p>Chapter 16 presents God’s case against Jerusalem from a different perspective, stressing his care for Jerusalem in the past. The beginnings of her history are compared to the birth of a female child, left abandoned by her mother (16:3-5). God adopted the child and washed and clothed her (vv 6-7). He made a covenant with her (v 8), making her his own possession. He generously gave her all the fine things of life (vv 9-13). In the height of her development, Jerusalem’s fame spread to the nations (v 14). Her self-reliance made her a spiritual prostitute as she took up the religious practices and way of life of the nations (vv 15-34). The cities of Sodom (Gn 19) and Samaria (2 Kgs 17:6), known for their immorality, are called Jerusalem’s sisters (Ez 16:46). They had been judged by God, but the corruption of those cities was little compared to the lewdness of Jerusalem (vv 48-51). Thus, Jerusalem also would surely fall and become desolate. Yet Ezekiel anticipates the judgment’s final outcome; Jerusalem will be restored to covenantal blessing (vv 62-63) after her repentance.<\/p>\n<p>The third parable (ch 17) focuses on God’s sovereignty over political developments. Assyria was no longer a power to be reckoned with. Babylon and Egypt both exercised dominion, although the balance of power was veering in favor of Babylon. Their extension of power is likened to an eagle. Nebuchadnezzar, pictured as “a great eagle with broad wings full of many-colored feathers,” took control over the affairs of Judah by removing Jehoiachin, “the highest branch of a cedar tree,” from office and by exiling him with young leaders of the Judean state (17:3-4). Ezekiel was among them. Nebuchadnezzar let the Judeans control their own affairs under Zedekiah but expected them to be subject to Babylon and not to any other power. But Judah (likened to a vine) tried to ally itself with Pharaoh Hophra of Egypt, “another great eagle with broad wings and full plumage” (v 7), against Nebuchadnezzar. Zedekiah’s folly in turning to Egypt would cause Nebuchadnezzar to pull up the vine by its roots and make it wither (vv 9-10). In explaining the parable, God told the exiles that Judah’s fall was a result of its unfaithfulness to King Nebuchadnezzar, to whom Judah owed allegiance by covenant (vv 13-18). Judah’s unfaithfulness thus extended to all of its relationships: religious, cultural, and political. After the exile, God promised, he would restore his people to their land under a Messiah, “a tender shoot” (v 22). The messianic rule is signified by the young twig, which when planted in the land will become a magnificent cedar, giving shade and protection to the birds. Chapter 17 is an inspiring affirmation of the sovereignty of God in human affairs (“All the trees will know that it is I, the <span>Lord<\/span>, who cuts down the tall tree and helps the short tree to grow tall. It is I who makes the green tree wither and gives new life to the dead tree”—17:24, <span>nlt<\/span>).<\/p>\n<p>Chapters 18–22 contain Ezekiel’s oracles to Judah, its leaders, and the exiles. First, he enunciates God’s standard of righteousness: “The person who sins will be the one who dies” (18:4, <span>nlt<\/span>). The people are charging God with injustice, for they believe themselves to be under God’s judgment for the sins of their ancestors (vv 25-29). Although the Ten Commandments do say that God may punish “the sins of their parents to the third and the fourth generations” (Ex 20:5, <span>nlt<\/span>), the prophet vindicates God’s justice, telling the people that they are not being punished merely for their ancestors’ sin. Each person must be directly accountable to God; the sinner will die in wickedness, and the righteous will live by righteousness. A life of faithfulness to God’s moral and civil law will be rewarded (Ez 18:5-9). Even if one’s father was a sinner, the father’s sin is not transferable (vv 14-18). God is ready to forgive any sinner who repents (v 27). The prophet’s vindication of God’s justice becomes a call to repentance. The sinners in Judah and in exile were thus warned of the consequences of their evil, and were exhorted to return to their God and his standard of right and wrong (vv 31-32).<\/p>\n<p>Chapter 19 contains two parables in the form of a lamentation. The first portrays a lioness and her two cubs. The lioness is Hamutal, the wife of King Josiah (2 Kgs 23:31), who bore two sons: Jehoahaz and Zedekiah. Jehoahaz is referred to in Ezekiel 19:3-4 as a cub who grew up and was taken to Egypt (by Pharaoh Neco in 608 <span>BC<\/span>; see 2 Kgs 23:31-34). Zedekiah succeeded to the throne ten years later. In the lamentation the prophet imaginatively represents Zedekiah as a young cub who is ultimately taken to Babylon as a rebellious ruler (Ez 19:7-9). The second parable changes the imagery to a vine, representing Israel (v 10). In its early days God blessed Israel with strong rulers, but now the vine was wilting as Zedekiah irresponsibly led Judah to its last days. Ezekiel’s lamentation stresses the lack of a good candidate for the throne and the lack of life in the vine (vv 13-14).<\/p>\n<p>In chapter 20 the prophet concludes God’s argument against his people. He reviews the history of Israel’s past, starting with God’s self-revelation in Egypt (20:5-6). He took to himself a stubborn nation, tied to idolatry (v 8) and prone to apostasy (vv 13, 21). Israel wanted to be one of the great nations (v 32) instead of a sanctified people (v 12). As a result of its spiritual hardness, Israel is dispersed to live among the nations (v 35). Yet God had a solemn covenant with Israel, made by oath to the patriarchs Abraham, Isaac, and Jacob. On the basis of that covenant, God will reach out with compassion to those who repent of their sinful ways (vv 37-44). In Israel’s judgment and restoration the nations will see the holiness of God, which does not tolerate unfaithfulness in Israel (v 41).<\/p>\n<p>Ezekiel’s prophecies alternate between God’s judgment on Israel’s sin and his restoration of Israel, spanning the bridge between Israel’s past and future. In view of the people’s doubts of the coming judgment on Jerusalem, he stresses the necessity of judgment and the need for repentance. Still, the future restoration of a remnant is touched upon here and there as the counterpart of his message of judgment. After announcing the fall of Jerusalem, the prophet shifts from a message of judgment to one of hope.<\/p>\n<p>The prophet returns to the proclamation of judgment in four oracles (20:45–21:32). He speaks against the Negev Desert area (20:45-49), Jerusalem and the land of Israel (21:2-17, 20-27), and against the Ammonites (vv 28-32). God permitted the sword of Nebuchadnezzar to be his instrument of judgment upon the Judeans (v 19). He would see to the judgment on the Ammonites. The Judeans would recover their previous glory, but the memory of the Ammonites would perish (vv 27, 32). The oracle against the Ammonites anticipates a larger treatise on Israel’s other neighbors: Moab, Edom, Philistia, Tyre, Sidon, and Egypt (chs 25–29).<\/p>\n<p>Chapters 22–24 contain a renewed series of indictments against Jerusalem. Jerusalem’s religious and civil leadership (the prophets, priests, and princes) are corrupt, and the people have followed their example (22:25-30). The parable of the two sisters, Oholah and Oholibah, is a variation of the parable of adulterous Jerusalem (ch 23; cf. ch 16). It differs in that the comparison drawn between Jerusalem, soon to be exiled, and Samaria, already in exile, is more explicit in the parable of Oholah and Oholibah. In chapter 16 Jerusalem was charged with greater sins than Sodom and Samaria, but was promised restoration. Only the adulterous nature of the two sisters and God’s judgment on them is emphasized in chapter 23, with no word of restoration. This parable is a fitting introduction to that of the boiling pot (ch 24), in which Jerusalem is compared to a rusty pot boiling with water. The Jerusalemites, likened to pieces of meat in the boiling pot, will die in the city. The parable was pronounced on the starting day of Nebuchadnezzar’s siege of Jerusalem. Thus, the exiles were divinely forewarned of God’s intent to destroy the temple (24:21) and were prepared for messengers bringing the bad news of Jerusalem’s fall.<\/p>\n<p>Those oracles and parables conclude the first division of the book. Ezekiel has stated God’s case against the rebellious house of Judah in many ways. His metaphors have likened Judah to a burnt piece of wood, to an uprooted vine, to a baby who grew up to be an adulteress, and to Oholibah, the adulterous woman. He has countered arguments against the fulfillment of God’s word and against the justice of God. He has reassured the exiles that God will not leave the righteous and that the future of Israel begins with a righteous remnant. The pendulum of Ezekiel’s writing has swung from judgment to restoration, while the clock was bringing Judah closer to the hour of its fall.<\/p>\n<h5>Oracles against the Nations (25:1–32:32)<\/h5>\n<p>Ammon, Moab, and Edom were Israel’s neighbors to the east. Because they were ethnically related to Israel, they were not attacked by the Israelites on their march to the Promised Land. Ammon and Moab were descendants of Lot, Abraham’s nephew, and the Edomites descended from Esau, the brother of Jacob. Although God forbade war with them, relations between Israel and its eastern neighbors were always tense. Israel had been overrun by the Ammonites for a time, and Israel was never successful in controlling the Edomites’ competitive trade relations. Those neighboring nations joined the Babylonian attack against Jerusalem and rejoiced when Jerusalem fell and the temple was devastated (Ez 25:3-12). They were ready to take over and loot Judah’s cities, and to instigate trouble in a time when Jerusalem was distressed. Therefore, says Ezekiel, God’s judgment will also extend to Ammon, Moab, and Edom (vv 4-14).<\/p>\n<p>The Philistines had been Israel’s enemy to the southwest. During the period of the judges and the united monarchy, the Philistines had controlled much of Israel’s territory. King David successfully limited the Philistine threat by confining them to their own territory. But in Ezekiel’s day they were still considered Israel’s “everlasting” enemy (25:15), possibly intensified by Philistine support of the Babylonian invasion of Judah.<\/p>\n<p>The city of Tyre had received reports of the overthrow of Jerusalem and was ready to exploit the opportunity for its own advantage (26:2). Tyre’s trade position was unrivaled; its ships crossed the seas to exchange goods with many distant lands (Ez 27). But Tyre would soon be broken by the Babylonians, its wealth dried up with the destruction of the fleet and the murder of its sailors (27:26).<\/p>\n<p>The prince of Tyre is singled out in chapter 28, but verse 12 refers to the “king” of Tyre. Interpreters disagree whether they are one person or two. Those who distinguish between the two understand the prince of Tyre to be the ruler of that city, but they consider the “king” of Tyre to represent Satan (28:13-15). The Garden of Eden with all its splendor is an appropriate setting for the original glory of an angelic Satan before his fall. But there is no reason within the context to distinguish between the prince and the king of Tyre. Each is said to have exalted himself, and both took authority over men as if they were gods and enjoyed all the splendor and royalty that belong to God. And both prince and king fall from their high position. The passage is a magnificent example of Ezekiel’s literary ability. He draws a glorious picture of the Garden of Eden, reworking the same theme as he depicts the glory and fall of the king of Tyre. Ezekiel presents him as a cherub, in accordance with the local belief that the king was divine. He wore the finest clothing, with nine kinds of precious stones (v 13). Though God had elevated him to the royal throne (vv 13-14), the king’s heart turned to materialism and to religious and judicial corruption (vv 16-18). In a sense the king (prince) represents the people of Tyre. They were all guilty of corruption, injustice, and violence. If God judged his covenant people for their perversion of justice and for their sins, his judgment would surely come also on the city of Tyre (vv 18-19). When the Babylonians marched on Tyre, they laboriously built a jetty from the mainland to the city. At the same time Tyrian ships loaded with goods and treasures sailed out across the Mediterranean, so that when Nebuchadnezzar’s troops finally breached the walls, little loot could be taken (29:18).<\/p>\n<p>The city of Sidon also cheered Jerusalem’s destruction. Sidon was a port city in Phoenicia, to the north of Tyre. By pestilence and war, the inhabitants of Sidon would learn the justice of Israel’s God.<\/p>\n<p>Six nations (Ammon, Moab, Edom, Philistia, Tyre, and Sidon) scorned Israel at the fall of Jerusalem. Because God had invested his holiness in the temple of Jerusalem and in his people, the temple’s destruction and the people’s exile signified to the nations that Israel’s God was impotent. They did not realize that the reason for Israel’s fate was God’s intolerance of his people’s sin. God’s holiness required the punishment of sin, and it also required vindication for his name (28:22-23). God was still concerned for his people, that Israel might know he had removed the scorn of their neighbors (v 24). In the restoration of Israel the Lord would further manifest his holiness before the nations. Israel would receive back the land, vineyards, and houses, and would enjoy the bounty of the Lord in peace (vv 25-26).<\/p>\n<p>Egypt had convinced the people of Israel and Judah that with its help the Assyrians and the Babylonians could not stand their ground in Palestine. In 722 <span>BC<\/span> the Assyrian troops took the northern capital of Samaria, and in 586 the Babylonians conquered Jerusalem, while Egypt remained passive. The Egyptians had desired control over Palestine for economic reasons, but not at the expense of their own welfare. Egypt, too, would lose its leadership under God’s judgment (29:9-16). Reduced to dependence on foreign powers, Egypt would no longer be a stumbling block for Israel. First, Babylonia was permitted to break Egypt’s power (23:1–32:21); later, the Persians, Greeks, and Romans would incorporate Egypt as a province. The fall of Egypt coincided with the fall of several great and small kingdoms: Assyria (32:22-23), Elam (vv 24-25), Meshech and Tubal (vv 26-28), Edom (v 29), and Sidon (v 30).<\/p>\n<h5>Proclamation of Hope (33:1–48:35)<\/h5>\n<p>After the visions of God’s judgment on the surrounding nations, Ezekiel returns to the future hope of Israel. In the first major section of his book he dealt with the reasons for Judah’s exile and the destruction of the temple, alluding often to the future of Israel. But the prophet’s organization of his material included, between prophecies of Israel’s judgment and restoration, the oracles of God’s judgment on Israel’s neighbors who had encouraged and rejoiced in its fall. Throughout its history Israel had allowed foreign nations to influence its religion, culture, and form of government. The reduction of their powers meant Israel, restored to the Promised Land, would be more free for faithfulness to God. Before taking up the theme of the restoration, Ezekiel reviews the emphases of chapters 1–24: (1) He was called to be a watchman over Israel (33:1-9; cf. 1:1–3:21). (2) Israel had sinned against the Lord and had to receive a righteous judgment (33:10). (3) Jerusalem was to be taken by the Babylonians (v 21). (4) Israel’s repentance is necessary for restoration (vv 11-16).<\/p>\n<p>Thus far, his ministry had not met with success. The exiles who had heard his messages were full of appreciation for Ezekiel’s rhetorical and literary abilities (33:32). They readily accepted Ezekiel as a watchman who warned the people of the impending catastrophe at Jerusalem, and they may have admitted that their sin was the reason for God’s judgment on Israel and Jerusalem. But they were slow in applying the prophetic word to their own lives. God was ready to forgive their sins if they repented, acknowledged him, and demonstrated their renewed spirit by practicing the law of God (v 32). Now that the news of Jerusalem had been reported to the exiles (v 21), the necessity for the people to act responsibly was even more urgent. The Lord had demonstrated that Ezekiel was a true prophet (v 33).<\/p>\n<p>The success of Ezekiel’s ministry was not measured in numbers. He faithfully declared the word of God in word, sign, and parable. The exiles had followed the false hopes proclaimed by false “shepherds” who had fattened themselves at the expense of the flock (34:2-3). They did not take care of those in need (v 4), and they allowed the flock to be scattered (vv 5-6). God promised his people that he would be the faithful shepherd, bring the sheep together, feed them, and care for them (34:11-15; cf. Ps 23). God would also distinguish between the sheep and the goats, to find out whose hearts were right with him, so that the true sheep could be restored to God’s flock (Ez 34:20-22). God’s promise included the restoration of the land and the restoration of the divinely appointed Davidic dynasty (v 24). The renewed fellowship between the Lord and Israel under the messianic ruler would be sealed with a new covenant, the “covenant of peace.” That covenant assured the people of God’s blessing on their labor, bringing them abundant harvests (vv 26-27). The people would not be forced to fight against nature in their pursuits (vv 25-28). They would not have to struggle against other peoples who might try to share in their blessings by force (vv 27-29). The prophetic vision telescoped the events of the restoration of Israel after the exile, the coming of Jesus the Messiah (cf. Jn 10), and the full restoration of the sin-cursed world.<\/p>\n<p>Chapter 34 is the key to the messages of restoration. The emphases include the outworking of the frequently repeated verse “They will truly be my people, and I will be their God” (11:20; cf. 34:30; 36:28). The most significant aspects of the restoration theme include: (1) God’s gracious restoration of his people to covenant blessing (36:20-36; 37:23-26; 39:25); (2) God’s restoration of the nation of Israel to the land (36:1-15, 24; 37:14-23; 39:27); (3) God’s new covenant, giving his Spirit to his people (36:25-27; 37:14; 39:29), and his blessing on his people (36:8-12, 29-38; 39:9-10, 26), assuring them of victory over their enemies (35:1-15; 36:36; 37:28; 38:1–39:24); (4) God’s appointment of a Davidic king, the Messiah, over his people (37:24-25); and (5) God’s temple restored among his people (37:26-27).<\/p>\n<h6>The People of God<\/h6>\n<p>The rejection of the exiles did not last forever. Based on the Abrahamic covenant, the Lord promised to bless the faithful remnant and to make of them a new people. The imagery of a valley of dry bones is particularly fitting. The dry bones represent God’s people without hope (37:11). Ezekiel proclaims to them the good news that God will renew and restore them (v 12). The Lord’s purpose for his people is that all the nations may honor his holy name through his people (39:7, 25-27).<\/p>\n<h6>The Land<\/h6>\n<p>The promise also extends to the land, originally given to Abraham and his descendants. The Abrahamic covenant included a messianic element, for through the family of Abraham living in the Promised Land all nations would receive God’s blessing (Gn 12:3). In a vision Ezekiel saw the boundaries and described the division of the land (Ez 47–48). The royal city of Jerusalem is the central symbol of God’s presence among his people; its name will be “The Lord is there” (48:8-35).<\/p>\n<h6>The New Covenant<\/h6>\n<p>The Abrahamic covenant is renewed, a gracious covenant that expresses the restored relationship. “Covenant of peace” fittingly describes its nature and benefits. The restless people of God are promised rest from their searching, their enemies, and their toil. The change in relationship is further emphasized by God’s sending of his Spirit, who will add a new dimension to the lifestyle of his people. Obedience to God will no longer be constrained, for God’s Spirit helps his people to do his will. A new heart, controlled by the Spirit of God, is given to the Lord’s people (36:26-27). The presence of the Spirit also signifies a new life for the people (37:14; see Jn 3:8, 16; Acts 2:38; Rom 8:2-4, 15).<\/p>\n<h6>The Messiah<\/h6>\n<p>The OT hope of a messianic king is crystallized in Ezekiel’s message. His rule will be everlasting (Ez 37:25), over all God’s people who have new hearts (vv 15-25).<\/p>\n<h6>The Temple<\/h6>\n<p>As a priest, Ezekiel remained keenly interested in the temple, priesthood, sacrificial regulations, and festivals. A large section of the prophecy’s last division describes the temple’s revived worship (40:1–46:24). His vision of the glory of God, so important in the messages of God’s judgment on Jerusalem (chs 1, 10–11), now assures the remnant that God did not forsake his people (43:2-5). He will dwell among them, for the temple is a symbol of God’s presence (37:27). Some interpreters believe that the temple, with its ritual as described in Ezekiel 40–46, will be restored in the messianic era before the last judgment. Others believe the promises about the temple provide a positive symbolic answer to Ezekiel’s greatest concern: whether God will return to be with his people (48:35; see Jn 2:21; Rv 21:22).<\/p>\n\n<p>There are various interpretations of chapters 34–48. As a watchman to Israel, Ezekiel had a message for the exiled Jewish community. Thus the prophecy’s fulfillment must have begun with the decree of Cyrus I (538 <span>BC<\/span>) permitting the Jews to return to their land (Ezr 1:1-3). Two rival schools of interpretation exist on how the prophecy is fulfilled beyond Israel’s restoration to the land. Those who interpret Israel as simply the nation view the modern return of Jewish people to the land of Israel as a continuation of God’s prophetic promise. They believe that God’s plan for Israel is being fulfilled along with, and in addition to, his plan for the Christian church. The fulfillment of those prophecies will be inaugurated by the coming of the messianic king, who will give earthly peace to the Jewish people. The temple worship (Ez 40–48) will be restored in some way during the period of the messianic kingdom. The church will enjoy a small share in all the events centered on the Jews. The promises of Ezekiel’s vision are thus limited to the nation of Israel and must be fulfilled before the coming of a new heaven and earth.<\/p>\n<p>Other interpreters believe that Ezekiel wrote for the benefit of spiritual descendants of Abraham who believe, as Abraham did, in God’s promises (Gn 15:6; cf. Rom 4:11-13; Gal 3:6-9, 29). All who have faith like Abraham, whether Jews or Gentiles, are regarded as Abraham’s offspring (Gal 3:28-29). Ezekiel’s message thus would include all of God’s gracious work among Christian Gentiles, who have become the recipients of God’s promises and benefits. It is possible, on the basis of 1 Peter 1:10-11, to interpret Ezekiel’s language as a prophetic expression of how God’s grace would come to all those who become reconciled to God through faith in the gospel.<\/p>\n<p><em>See also<\/em> Diaspora of the Jews; Ezekiel (Person); Prophecy.<\/p>","summary_ro":"EZEKIEL, Book of Prophetic book of the OT, originating in the time of the Babylonian exile. Preview • Author • Date and Background • Content Author Ezekiel was the son of Buzi (1:3), a member of a priestly family. It is unclear whether he actually served in the temple as a priest, but such was his training. His writings show that he knew the regulations for sacrifices, the rituals, and the people’s expectations of a priest. In exile Ezekiel the priest spoke God’s word about the future of the ...","summary_en":"EZEKIEL, Book of Prophetic book of the OT, originating in the time of the Babylonian exile. Preview • Author • Date and Background • Content Author Ezekiel was the son of Buzi (1:3), a member of a priestly family. It is unclear whether he actually served in the temple as a priest, but such was his training. His writings show that he knew the regulations for sacrifices, the rituals, and the people’s expectations of a priest. In exile Ezekiel the priest spoke God’s word about the future of the ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33264,"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":35321,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sign","title_en":"Sign","content_ro":"<h3>SIGN<\/h3>\n<p>Word connoting a visible event intended to convey meaning beyond that which is normally perceived in the outward appearance of the event.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In a few instances in the OT, “sign” refers to the observances of heavenly bodies in an astrological sense (Gn 1:14; Jer 10:2), or to the “signs and wonders” as marks of the miraculous actions of God within the history of the world (Dt 4:34; 6:22; Neh 9:10; Ps 105:27; Jer 32:20). On other occasions, it is used as an insignia of the Mosaic covenant. Thus, the wearing of the law on the wrist and forehead and the keeping of the Sabbath are considered signs of the relationship between Israel and God (Dt 6:8; 11:18; Ez 20:12, 20).<\/p>\n<p>The most numerous and significant usages of “sign” appear in relation to the OT prophetic ministry. Beginning with Moses, signs are used to confirm that God has spoken to the prophet. Thus, when Moses received the message of deliverance that he was to bring to the children of Israel in Egypt and the pharaoh, he was given two signs: his staff was changed into a serpent and his hand was afflicted with leprosy (Ex 4:1-8).<\/p>\n<p>Signs and wonders were also used by false prophets. After a sign had been given and had come to pass, the leaders of Israel were to examine the message of the prophet to see if it led the people away from the true worship of God. If it did, the prophet who had given the sign was to be put to death (Dt 13:1-5).<\/p>\n<p>The character of the sign varies and often is miraculous. Some of the great miracles of the OT are prophetic signs—for example, the moving of the shadow back up the steps of Hezekiah’s palace to confirm Isaiah’s prediction that the king would recover from what was a mortal illness (2 Kgs 20:8-9; Is 38:21-22). Often the sign is predictive only, and the people can know whether the prophet has spoken the truth by whether or not the event comes to pass—for example, the prophet’s foretelling the death of both of Eli’s sons on the same day (1 Sm 2:34; see also 14:10; 2 Kgs 19:29; Is 37:30). Sometimes the sign was carefully timed, and the recipient was told that the appearance of the sign would show when to act to fulfill the prophetic message (1 Sm 10:7-9). At other times, the events predicted were acted out in the life of the prophet. These symbolic actions demonstrated the truth of the prophet’s message—for example, Isaiah’s nakedness for three years to demonstrate the fate of those who preached trust in Egypt’s power (Is 20:3; see also Ez 4:3).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT occurrences are much like those in the OT. There are references to heavenly signs that will occur as indications of the end of time, and those with special knowledge will understand that the end is drawing near (Mt 24:3, 30; Mk 13:4, 22; Lk 21:11, 25-26). These apocalyptic signs have no astrological connotations as in the OT. There is also mention of the sign as the seal of the covenant between God and Israel in reference to circumcision in Romans 4:11.<\/p>\n<p>As in the OT, the NT uses of signs are confirmations of the message given by God, and this message comes through the apostolic community to the church. Thus, there is great emphasis on the way God confirms the message of the apostles through their ability to perform signs and wonders (Acts 2:43; 4:30; 5:12; 8:13; 14:3; Rom 15:19; Heb 2:4).<\/p>\n<p>In Matthew, Mark, and Luke, Jesus’ miracles are not called signs. Only in Acts 2:22 does Peter proclaim that Jesus’ message was attested by signs he performed. Rather, Jesus’ miracles are seen as acts of divine power and mercy. When the Jews ask for a sign, they are consistently refused, with the promise that the only sign they will receive is the sign of Jonah (Mt 12:38-39; 16:1; Mk 8:11-12; Lk 11:19, 30), a sign that refers to the death and resurrection of the Christ. As Jonah was in the belly of the whale for three days and three nights, so will the Son of Man be in the heart of the earth for three days (Mt 12:40).<\/p>\n<p>In the Gospel of John, however, the miracles of Jesus are seen in a strikingly different light and are considered signs. Beginning with the changing of water into wine (Jn 2:1-11), the miracles are called signs and are intended to lead those who see them to faith (v 23). Jesus even laments that the people will not believe unless they see signs (4:48). John’s purpose in writing his Gospel is to present the signs of Jesus so that those who come to faith may do so through seeing these signs (20:30). The signs in the Gospel are expressly chosen because they lend themselves to the development of true faith.<\/p>\n<p>In the Gospel of John, the miracles of Jesus confirm the teaching of Jesus. In the synoptic Gospels, the miracles are seen as acts of mercy and divine power. In John they are carefully selected to demonstrate what Jesus has to tell the world about himself. In this respect, they are a bit like the symbolic actions of Isaiah and Ezekiel in that the action of the speaker dramatizes the message. After Jesus feeds the 5,000 with the five loaves of bread and the two fishes, he announces in the synagogue at Capernaum, “I am the bread of life which came down from heaven” (Jn 6:51). He tells them not to labor for the bread of this world that perishes. In much the same way, the healing of the man born blind is bound up with Jesus’ teaching that he is the light of the world (9:5). The resurrection of Lazarus prepares the way for Jesus to proclaim that he is the resurrection and the life (11:25). In John’s Gospel the signs are not only a demonstration of divine power but also a revelation of Jesus’ divine character. In addition to confirming his divine message, they also proclaim his personhood and mission.<\/p>\n<p><em>See also<\/em> Miracle.<\/p>","content_en":"<h3>SIGN<\/h3>\n<p>Word connoting a visible event intended to convey meaning beyond that which is normally perceived in the outward appearance of the event.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In a few instances in the OT, “sign” refers to the observances of heavenly bodies in an astrological sense (Gn 1:14; Jer 10:2), or to the “signs and wonders” as marks of the miraculous actions of God within the history of the world (Dt 4:34; 6:22; Neh 9:10; Ps 105:27; Jer 32:20). On other occasions, it is used as an insignia of the Mosaic covenant. Thus, the wearing of the law on the wrist and forehead and the keeping of the Sabbath are considered signs of the relationship between Israel and God (Dt 6:8; 11:18; Ez 20:12, 20).<\/p>\n<p>The most numerous and significant usages of “sign” appear in relation to the OT prophetic ministry. Beginning with Moses, signs are used to confirm that God has spoken to the prophet. Thus, when Moses received the message of deliverance that he was to bring to the children of Israel in Egypt and the pharaoh, he was given two signs: his staff was changed into a serpent and his hand was afflicted with leprosy (Ex 4:1-8).<\/p>\n<p>Signs and wonders were also used by false prophets. After a sign had been given and had come to pass, the leaders of Israel were to examine the message of the prophet to see if it led the people away from the true worship of God. If it did, the prophet who had given the sign was to be put to death (Dt 13:1-5).<\/p>\n<p>The character of the sign varies and often is miraculous. Some of the great miracles of the OT are prophetic signs—for example, the moving of the shadow back up the steps of Hezekiah’s palace to confirm Isaiah’s prediction that the king would recover from what was a mortal illness (2 Kgs 20:8-9; Is 38:21-22). Often the sign is predictive only, and the people can know whether the prophet has spoken the truth by whether or not the event comes to pass—for example, the prophet’s foretelling the death of both of Eli’s sons on the same day (1 Sm 2:34; see also 14:10; 2 Kgs 19:29; Is 37:30). Sometimes the sign was carefully timed, and the recipient was told that the appearance of the sign would show when to act to fulfill the prophetic message (1 Sm 10:7-9). At other times, the events predicted were acted out in the life of the prophet. These symbolic actions demonstrated the truth of the prophet’s message—for example, Isaiah’s nakedness for three years to demonstrate the fate of those who preached trust in Egypt’s power (Is 20:3; see also Ez 4:3).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT occurrences are much like those in the OT. There are references to heavenly signs that will occur as indications of the end of time, and those with special knowledge will understand that the end is drawing near (Mt 24:3, 30; Mk 13:4, 22; Lk 21:11, 25-26). These apocalyptic signs have no astrological connotations as in the OT. There is also mention of the sign as the seal of the covenant between God and Israel in reference to circumcision in Romans 4:11.<\/p>\n<p>As in the OT, the NT uses of signs are confirmations of the message given by God, and this message comes through the apostolic community to the church. Thus, there is great emphasis on the way God confirms the message of the apostles through their ability to perform signs and wonders (Acts 2:43; 4:30; 5:12; 8:13; 14:3; Rom 15:19; Heb 2:4).<\/p>\n<p>In Matthew, Mark, and Luke, Jesus’ miracles are not called signs. Only in Acts 2:22 does Peter proclaim that Jesus’ message was attested by signs he performed. Rather, Jesus’ miracles are seen as acts of divine power and mercy. When the Jews ask for a sign, they are consistently refused, with the promise that the only sign they will receive is the sign of Jonah (Mt 12:38-39; 16:1; Mk 8:11-12; Lk 11:19, 30), a sign that refers to the death and resurrection of the Christ. As Jonah was in the belly of the whale for three days and three nights, so will the Son of Man be in the heart of the earth for three days (Mt 12:40).<\/p>\n<p>In the Gospel of John, however, the miracles of Jesus are seen in a strikingly different light and are considered signs. Beginning with the changing of water into wine (Jn 2:1-11), the miracles are called signs and are intended to lead those who see them to faith (v 23). Jesus even laments that the people will not believe unless they see signs (4:48). John’s purpose in writing his Gospel is to present the signs of Jesus so that those who come to faith may do so through seeing these signs (20:30). The signs in the Gospel are expressly chosen because they lend themselves to the development of true faith.<\/p>\n<p>In the Gospel of John, the miracles of Jesus confirm the teaching of Jesus. In the synoptic Gospels, the miracles are seen as acts of mercy and divine power. In John they are carefully selected to demonstrate what Jesus has to tell the world about himself. In this respect, they are a bit like the symbolic actions of Isaiah and Ezekiel in that the action of the speaker dramatizes the message. After Jesus feeds the 5,000 with the five loaves of bread and the two fishes, he announces in the synagogue at Capernaum, “I am the bread of life which came down from heaven” (Jn 6:51). He tells them not to labor for the bread of this world that perishes. In much the same way, the healing of the man born blind is bound up with Jesus’ teaching that he is the light of the world (9:5). The resurrection of Lazarus prepares the way for Jesus to proclaim that he is the resurrection and the life (11:25). In John’s Gospel the signs are not only a demonstration of divine power but also a revelation of Jesus’ divine character. In addition to confirming his divine message, they also proclaim his personhood and mission.<\/p>\n<p><em>See also<\/em> Miracle.<\/p>","summary_ro":"SIGN Word connoting a visible event intended to convey meaning beyond that which is normally perceived in the outward appearance of the event. In the Old Testament In a few instances in the OT, “sign” refers to the observances of heavenly bodies in an astrological sense (Gn 1:14; Jer 10:2), or to the “signs and wonders” as marks of the miraculous actions of God within the history of the world (Dt 4:34; 6:22; Neh 9:10; Ps 105:27; Jer 32:20). On other occasions, it is used as an insignia of the...","summary_en":"SIGN Word connoting a visible event intended to convey meaning beyond that which is normally perceived in the outward appearance of the event. In the Old Testament In a few instances in the OT, “sign” refers to the observances of heavenly bodies in an astrological sense (Gn 1:14; Jer 10:2), or to the “signs and wonders” as marks of the miraculous actions of God within the history of the world (Dt 4:34; 6:22; Neh 9:10; Ps 105:27; Jer 32:20). On other occasions, it is used as an insignia of the...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57252,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:11","title_en":"Study Note: Romani 4:11","content_ro":"<p><strong>4:11-12<\/strong> When God instituted circumcision, he called it “<em>a sign<\/em> of the covenant” between himself and Abraham (Gen 17:11). The covenant was <em>already<\/em> in place (Gen 12:1-3; 15:1-21; 17:1-8) <em>even before<\/em> Abraham <em>was circumcised<\/em> (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. <em>So Abraham is the spiritual father<\/em> of all people, whether <em>circumcised<\/em> (Jews) or uncircumcised (Gentiles), who <em>have the same kind of faith Abraham had<\/em>—that is, faith in God’s promises (Rom 4:13-25).<\/p>","content_en":"<p><strong>4:11-12<\/strong> When God instituted circumcision, he called it “<em>a sign<\/em> of the covenant” between himself and Abraham (Gen 17:11). The covenant was <em>already<\/em> in place (Gen 12:1-3; 15:1-21; 17:1-8) <em>even before<\/em> Abraham <em>was circumcised<\/em> (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. <em>So Abraham is the spiritual father<\/em> of all people, whether <em>circumcised<\/em> (Jews) or uncircumcised (Gentiles), who <em>have the same kind of faith Abraham had<\/em>—that is, faith in God’s promises (Rom 4:13-25).<\/p>","summary_ro":"4:11-12 When God instituted circumcision, he called it “a sign of the covenant” between himself and Abraham (Gen 17:11). The covenant was already in place (Gen 12:1-3; 15:1-21; 17:1-8) even before Abraham was circumcised (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. So Abraham is the spiritual father of all people, whether circumcised (Jews) or uncircumcised (Gentiles), who have the same kind of faith Abraham had—that is, faith in God’s promises (Rom 4:13-25).","summary_en":"4:11-12 When God instituted circumcision, he called it “a sign of the covenant” between himself and Abraham (Gen 17:11). The covenant was already in place (Gen 12:1-3; 15:1-21; 17:1-8) even before Abraham was circumcised (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. So Abraham is the spiritual father of all people, whether circumcised (Jews) or uncircumcised (Gentiles), who have the same kind of faith Abraham had—that is, faith in God’s promises (Rom 4:13-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84878,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:11","title_en":"Study Note: Romani 4:11","content_ro":"<p><strong>4:11-12<\/strong> When God instituted circumcision, he called it “<em>a sign<\/em> of the covenant” between himself and Abraham (Gen 17:11). The covenant was <em>already<\/em> in place (Gen 12:1-3; 15:1-21; 17:1-8) <em>even before<\/em> Abraham <em>was circumcised<\/em> (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. <em>So Abraham is the spiritual father<\/em> of all people, whether <em>circumcised<\/em> (Jews) or uncircumcised (Gentiles), who <em>have the same kind of faith Abraham had<\/em>—that is, faith in God’s promises (Rom 4:13-25).<\/p>","content_en":"<p><strong>4:11-12<\/strong> When God instituted circumcision, he called it “<em>a sign<\/em> of the covenant” between himself and Abraham (Gen 17:11). The covenant was <em>already<\/em> in place (Gen 12:1-3; 15:1-21; 17:1-8) <em>even before<\/em> Abraham <em>was circumcised<\/em> (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. <em>So Abraham is the spiritual father<\/em> of all people, whether <em>circumcised<\/em> (Jews) or uncircumcised (Gentiles), who <em>have the same kind of faith Abraham had<\/em>—that is, faith in God’s promises (Rom 4:13-25).<\/p>","summary_ro":"4:11-12 When God instituted circumcision, he called it “a sign of the covenant” between himself and Abraham (Gen 17:11). The covenant was already in place (Gen 12:1-3; 15:1-21; 17:1-8) even before Abraham was circumcised (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. So Abraham is the spiritual father of all people, whether circumcised (Jews) or uncircumcised (Gentiles), who have the same kind of faith Abraham had—that is, faith in God’s promises (Rom 4:13-25).","summary_en":"4:11-12 When God instituted circumcision, he called it “a sign of the covenant” between himself and Abraham (Gen 17:11). The covenant was already in place (Gen 12:1-3; 15:1-21; 17:1-8) even before Abraham was circumcised (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. So Abraham is the spiritual father of all people, whether circumcised (Jews) or uncircumcised (Gentiles), who have the same kind of faith Abraham had—that is, faith in God’s promises (Rom 4:13-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112504,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:11","title_en":"Study Note: Romani 4:11","content_ro":"<p><strong>4:11-12<\/strong> When God instituted circumcision, he called it “<em>a sign<\/em> of the covenant” between himself and Abraham (Gen 17:11). The covenant was <em>already<\/em> in place (Gen 12:1-3; 15:1-21; 17:1-8) <em>even before<\/em> Abraham <em>was circumcised<\/em> (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. <em>So Abraham is the spiritual father<\/em> of all people, whether <em>circumcised<\/em> (Jews) or uncircumcised (Gentiles), who <em>have the same kind of faith Abraham had<\/em>—that is, faith in God’s promises (Rom 4:13-25).<\/p>","content_en":"<p><strong>4:11-12<\/strong> When God instituted circumcision, he called it “<em>a sign<\/em> of the covenant” between himself and Abraham (Gen 17:11). The covenant was <em>already<\/em> in place (Gen 12:1-3; 15:1-21; 17:1-8) <em>even before<\/em> Abraham <em>was circumcised<\/em> (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. <em>So Abraham is the spiritual father<\/em> of all people, whether <em>circumcised<\/em> (Jews) or uncircumcised (Gentiles), who <em>have the same kind of faith Abraham had<\/em>—that is, faith in God’s promises (Rom 4:13-25).<\/p>","summary_ro":"4:11-12 When God instituted circumcision, he called it “a sign of the covenant” between himself and Abraham (Gen 17:11). The covenant was already in place (Gen 12:1-3; 15:1-21; 17:1-8) even before Abraham was circumcised (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. So Abraham is the spiritual father of all people, whether circumcised (Jews) or uncircumcised (Gentiles), who have the same kind of faith Abraham had—that is, faith in God’s promises (Rom 4:13-25).","summary_en":"4:11-12 When God instituted circumcision, he called it “a sign of the covenant” between himself and Abraham (Gen 17:11). The covenant was already in place (Gen 12:1-3; 15:1-21; 17:1-8) even before Abraham was circumcised (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. So Abraham is the spiritual father of all people, whether circumcised (Jews) or uncircumcised (Gentiles), who have the same kind of faith Abraham had—that is, faith in God’s promises (Rom 4:13-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140130,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:11","title_en":"Study Note: Romani 4:11","content_ro":"<p><strong>4:11-12<\/strong> When God instituted circumcision, he called it “<em>a sign<\/em> of the covenant” between himself and Abraham (Gen 17:11). The covenant was <em>already<\/em> in place (Gen 12:1-3; 15:1-21; 17:1-8) <em>even before<\/em> Abraham <em>was circumcised<\/em> (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. <em>So Abraham is the spiritual father<\/em> of all people, whether <em>circumcised<\/em> (Jews) or uncircumcised (Gentiles), who <em>have the same kind of faith Abraham had<\/em>—that is, faith in God’s promises (Rom 4:13-25).<\/p>","content_en":"<p><strong>4:11-12<\/strong> When God instituted circumcision, he called it “<em>a sign<\/em> of the covenant” between himself and Abraham (Gen 17:11). The covenant was <em>already<\/em> in place (Gen 12:1-3; 15:1-21; 17:1-8) <em>even before<\/em> Abraham <em>was circumcised<\/em> (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. <em>So Abraham is the spiritual father<\/em> of all people, whether <em>circumcised<\/em> (Jews) or uncircumcised (Gentiles), who <em>have the same kind of faith Abraham had<\/em>—that is, faith in God’s promises (Rom 4:13-25).<\/p>","summary_ro":"4:11-12 When God instituted circumcision, he called it “a sign of the covenant” between himself and Abraham (Gen 17:11). The covenant was already in place (Gen 12:1-3; 15:1-21; 17:1-8) even before Abraham was circumcised (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. So Abraham is the spiritual father of all people, whether circumcised (Jews) or uncircumcised (Gentiles), who have the same kind of faith Abraham had—that is, faith in God’s promises (Rom 4:13-25).","summary_en":"4:11-12 When God instituted circumcision, he called it “a sign of the covenant” between himself and Abraham (Gen 17:11). The covenant was already in place (Gen 12:1-3; 15:1-21; 17:1-8) even before Abraham was circumcised (Gen 17:9-14). This shows that the covenant was based on faith, not circumcision. So Abraham is the spiritual father of all people, whether circumcised (Jews) or uncircumcised (Gentiles), who have the same kind of faith Abraham had—that is, faith in God’s promises (Rom 4:13-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59888,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59926,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Circumcision","title_en":"Circumcision","content_ro":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","content_en":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","summary_ro":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","summary_en":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87514,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87552,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Circumcision","title_en":"Circumcision","content_ro":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","content_en":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","summary_ro":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","summary_en":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115140,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115178,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Circumcision","title_en":"Circumcision","content_ro":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","content_en":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","summary_ro":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","summary_en":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142766,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142804,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Circumcision","title_en":"Circumcision","content_ro":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","content_en":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","summary_ro":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","summary_en":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":17506,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Inheritance","title_en":"Inheritance","content_ro":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","content_en":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","summary_ro":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","summary_en":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39894,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"An Eternal Inheritance","title_en":"An Eternal Inheritance","content_ro":"<h3>An Eternal Inheritance<\/h3>\n<blockquote><p>Jesus Christ’s authority over heaven and earth results from his exalted status as the firstborn Son of the heavenly Father (Rom 8:29; Col 1:17-19; Heb 1:2-6). As the “second Adam,” Christ is the firstborn from the dead by virtue of the resurrection (Rom 1:4; 1 Cor 15:20-28, 42-50; Eph 1:22). He has received the kingdom from his Father and rules as Lord of Lords (Acts 2:36; Phil 2:9-11; Rv 5:12-13; 19:16; cf. Dn 7:13-14, 26-27). Believers also share in this kingdom and inheritance and look forward to the consummation, when by virtue of union with Christ they shall receive their inheritance in full (Rom 4:13; Gal 3:29; Eph 1:18; Heb 11:16).<\/p><\/blockquote>","content_en":"<h3>An Eternal Inheritance<\/h3>\n<blockquote><p>Jesus Christ’s authority over heaven and earth results from his exalted status as the firstborn Son of the heavenly Father (Rom 8:29; Col 1:17-19; Heb 1:2-6). As the “second Adam,” Christ is the firstborn from the dead by virtue of the resurrection (Rom 1:4; 1 Cor 15:20-28, 42-50; Eph 1:22). He has received the kingdom from his Father and rules as Lord of Lords (Acts 2:36; Phil 2:9-11; Rv 5:12-13; 19:16; cf. Dn 7:13-14, 26-27). Believers also share in this kingdom and inheritance and look forward to the consummation, when by virtue of union with Christ they shall receive their inheritance in full (Rom 4:13; Gal 3:29; Eph 1:18; Heb 11:16).<\/p><\/blockquote>","summary_ro":"An Eternal Inheritance Jesus Christ’s authority over heaven and earth results from his exalted status as the firstborn Son of the heavenly Father (Rom 8:29; Col 1:17-19; Heb 1:2-6). As the “second Adam,” Christ is the firstborn from the dead by virtue of the resurrection (Rom 1:4; 1 Cor 15:20-28, 42-50; Eph 1:22). He has received the kingdom from his Father and rules as Lord of Lords (Acts 2:36; Phil 2:9-11; Rv 5:12-13; 19:16; cf. Dn 7:13-14, 26-27). Believers also share in this kingdom and i...","summary_en":"An Eternal Inheritance Jesus Christ’s authority over heaven and earth results from his exalted status as the firstborn Son of the heavenly Father (Rom 8:29; Col 1:17-19; Heb 1:2-6). As the “second Adam,” Christ is the firstborn from the dead by virtue of the resurrection (Rom 1:4; 1 Cor 15:20-28, 42-50; Eph 1:22). He has received the kingdom from his Father and rules as Lord of Lords (Acts 2:36; Phil 2:9-11; Rv 5:12-13; 19:16; cf. Dn 7:13-14, 26-27). Believers also share in this kingdom and i...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57253,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:13","title_en":"Study Note: Romani 4:13","content_ro":"<p><strong>4:13<\/strong> <em>the whole earth:<\/em> God told Abraham that he would be the father of many nations (4:17; Gen 12:2; 13:16; 15:5; 17:4-6, 16-20; 22:17) and that he would be the means of blessing to all people (Gen 12:3; 18:18; 22:18; cp. Isa 55:3-5).<\/p>","content_en":"<p><strong>4:13<\/strong> <em>the whole earth:<\/em> God told Abraham that he would be the father of many nations (4:17; Gen 12:2; 13:16; 15:5; 17:4-6, 16-20; 22:17) and that he would be the means of blessing to all people (Gen 12:3; 18:18; 22:18; cp. Isa 55:3-5).<\/p>","summary_ro":"4:13 the whole earth: God told Abraham that he would be the father of many nations (4:17; Gen 12:2; 13:16; 15:5; 17:4-6, 16-20; 22:17) and that he would be the means of blessing to all people (Gen 12:3; 18:18; 22:18; cp. Isa 55:3-5).","summary_en":"4:13 the whole earth: God told Abraham that he would be the father of many nations (4:17; Gen 12:2; 13:16; 15:5; 17:4-6, 16-20; 22:17) and that he would be the means of blessing to all people (Gen 12:3; 18:18; 22:18; cp. Isa 55:3-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84879,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:13","title_en":"Study Note: Romani 4:13","content_ro":"<p><strong>4:13<\/strong> <em>the whole earth:<\/em> God told Abraham that he would be the father of many nations (4:17; Gen 12:2; 13:16; 15:5; 17:4-6, 16-20; 22:17) and that he would be the means of blessing to all people (Gen 12:3; 18:18; 22:18; cp. Isa 55:3-5).<\/p>","content_en":"<p><strong>4:13<\/strong> <em>the whole earth:<\/em> God told Abraham that he would be the father of many nations (4:17; Gen 12:2; 13:16; 15:5; 17:4-6, 16-20; 22:17) and that he would be the means of blessing to all people (Gen 12:3; 18:18; 22:18; cp. Isa 55:3-5).<\/p>","summary_ro":"4:13 the whole earth: God told Abraham that he would be the father of many nations (4:17; Gen 12:2; 13:16; 15:5; 17:4-6, 16-20; 22:17) and that he would be the means of blessing to all people (Gen 12:3; 18:18; 22:18; cp. Isa 55:3-5).","summary_en":"4:13 the whole earth: God told Abraham that he would be the father of many nations (4:17; Gen 12:2; 13:16; 15:5; 17:4-6, 16-20; 22:17) and that he would be the means of blessing to all people (Gen 12:3; 18:18; 22:18; cp. Isa 55:3-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112505,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:13","title_en":"Study Note: Romani 4:13","content_ro":"<p><strong>4:13<\/strong> <em>the whole earth:<\/em> God told Abraham that he would be the father of many nations (4:17; Gen 12:2; 13:16; 15:5; 17:4-6, 16-20; 22:17) and that he would be the means of blessing to all people (Gen 12:3; 18:18; 22:18; cp. Isa 55:3-5).<\/p>","content_en":"<p><strong>4:13<\/strong> <em>the whole earth:<\/em> God told Abraham that he would be the father of many nations (4:17; Gen 12:2; 13:16; 15:5; 17:4-6, 16-20; 22:17) and that he would be the means of blessing to all people (Gen 12:3; 18:18; 22:18; cp. Isa 55:3-5).<\/p>","summary_ro":"4:13 the whole earth: God told Abraham that he would be the father of many nations (4:17; Gen 12:2; 13:16; 15:5; 17:4-6, 16-20; 22:17) and that he would be the means of blessing to all people (Gen 12:3; 18:18; 22:18; cp. Isa 55:3-5).","summary_en":"4:13 the whole earth: God told Abraham that he would be the father of many nations (4:17; Gen 12:2; 13:16; 15:5; 17:4-6, 16-20; 22:17) and that he would be the means of blessing to all people (Gen 12:3; 18:18; 22:18; cp. Isa 55:3-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140131,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:13","title_en":"Study Note: Romani 4:13","content_ro":"<p><strong>4:13<\/strong> <em>the whole earth:<\/em> God told Abraham that he would be the father of many nations (4:17; Gen 12:2; 13:16; 15:5; 17:4-6, 16-20; 22:17) and that he would be the means of blessing to all people (Gen 12:3; 18:18; 22:18; cp. Isa 55:3-5).<\/p>","content_en":"<p><strong>4:13<\/strong> <em>the whole earth:<\/em> God told Abraham that he would be the father of many nations (4:17; Gen 12:2; 13:16; 15:5; 17:4-6, 16-20; 22:17) and that he would be the means of blessing to all people (Gen 12:3; 18:18; 22:18; cp. Isa 55:3-5).<\/p>","summary_ro":"4:13 the whole earth: God told Abraham that he would be the father of many nations (4:17; Gen 12:2; 13:16; 15:5; 17:4-6, 16-20; 22:17) and that he would be the means of blessing to all people (Gen 12:3; 18:18; 22:18; cp. Isa 55:3-5).","summary_en":"4:13 the whole earth: God told Abraham that he would be the father of many nations (4:17; Gen 12:2; 13:16; 15:5; 17:4-6, 16-20; 22:17) and that he would be the means of blessing to all people (Gen 12:3; 18:18; 22:18; cp. Isa 55:3-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66811,"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":94437,"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":122063,"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":149689,"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}],"14":[{"id":57254,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:14","title_en":"Study Note: Romani 4:14","content_ro":"<p><strong>4:14<\/strong> <em>then faith is not necessary<\/em> (literally <em>faith is emptied<\/em>): If works of obedience can be substituted for faith, then “faith is emptied” of its importance. Believing in God means acknowledging our unworthiness and depending entirely on God’s mercy.<\/p>","content_en":"<p><strong>4:14<\/strong> <em>then faith is not necessary<\/em> (literally <em>faith is emptied<\/em>): If works of obedience can be substituted for faith, then “faith is emptied” of its importance. Believing in God means acknowledging our unworthiness and depending entirely on God’s mercy.<\/p>","summary_ro":"4:14 then faith is not necessary (literally faith is emptied): If works of obedience can be substituted for faith, then “faith is emptied” of its importance. Believing in God means acknowledging our unworthiness and depending entirely on God’s mercy.","summary_en":"4:14 then faith is not necessary (literally faith is emptied): If works of obedience can be substituted for faith, then “faith is emptied” of its importance. Believing in God means acknowledging our unworthiness and depending entirely on God’s mercy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84880,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:14","title_en":"Study Note: Romani 4:14","content_ro":"<p><strong>4:14<\/strong> <em>then faith is not necessary<\/em> (literally <em>faith is emptied<\/em>): If works of obedience can be substituted for faith, then “faith is emptied” of its importance. Believing in God means acknowledging our unworthiness and depending entirely on God’s mercy.<\/p>","content_en":"<p><strong>4:14<\/strong> <em>then faith is not necessary<\/em> (literally <em>faith is emptied<\/em>): If works of obedience can be substituted for faith, then “faith is emptied” of its importance. Believing in God means acknowledging our unworthiness and depending entirely on God’s mercy.<\/p>","summary_ro":"4:14 then faith is not necessary (literally faith is emptied): If works of obedience can be substituted for faith, then “faith is emptied” of its importance. Believing in God means acknowledging our unworthiness and depending entirely on God’s mercy.","summary_en":"4:14 then faith is not necessary (literally faith is emptied): If works of obedience can be substituted for faith, then “faith is emptied” of its importance. Believing in God means acknowledging our unworthiness and depending entirely on God’s mercy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112506,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:14","title_en":"Study Note: Romani 4:14","content_ro":"<p><strong>4:14<\/strong> <em>then faith is not necessary<\/em> (literally <em>faith is emptied<\/em>): If works of obedience can be substituted for faith, then “faith is emptied” of its importance. Believing in God means acknowledging our unworthiness and depending entirely on God’s mercy.<\/p>","content_en":"<p><strong>4:14<\/strong> <em>then faith is not necessary<\/em> (literally <em>faith is emptied<\/em>): If works of obedience can be substituted for faith, then “faith is emptied” of its importance. Believing in God means acknowledging our unworthiness and depending entirely on God’s mercy.<\/p>","summary_ro":"4:14 then faith is not necessary (literally faith is emptied): If works of obedience can be substituted for faith, then “faith is emptied” of its importance. Believing in God means acknowledging our unworthiness and depending entirely on God’s mercy.","summary_en":"4:14 then faith is not necessary (literally faith is emptied): If works of obedience can be substituted for faith, then “faith is emptied” of its importance. Believing in God means acknowledging our unworthiness and depending entirely on God’s mercy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140132,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:14","title_en":"Study Note: Romani 4:14","content_ro":"<p><strong>4:14<\/strong> <em>then faith is not necessary<\/em> (literally <em>faith is emptied<\/em>): If works of obedience can be substituted for faith, then “faith is emptied” of its importance. Believing in God means acknowledging our unworthiness and depending entirely on God’s mercy.<\/p>","content_en":"<p><strong>4:14<\/strong> <em>then faith is not necessary<\/em> (literally <em>faith is emptied<\/em>): If works of obedience can be substituted for faith, then “faith is emptied” of its importance. Believing in God means acknowledging our unworthiness and depending entirely on God’s mercy.<\/p>","summary_ro":"4:14 then faith is not necessary (literally faith is emptied): If works of obedience can be substituted for faith, then “faith is emptied” of its importance. Believing in God means acknowledging our unworthiness and depending entirely on God’s mercy.","summary_en":"4:14 then faith is not necessary (literally faith is emptied): If works of obedience can be substituted for faith, then “faith is emptied” of its importance. Believing in God means acknowledging our unworthiness and depending entirely on God’s mercy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":57255,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:15","title_en":"Study Note: Romani 4:15","content_ro":"<p><strong>4:15<\/strong> <em>The only way to avoid breaking the law is to have no law to break!<\/em> (literally <em>where there is no law, neither is there transgression<\/em>): Paul always uses the word “transgression” to denote disobedience of a clear commandment of God (see also 2:23; 5:14; Gal 3:19; 1 Tim 2:14). Transgression only exists where the law exists, which is why <em>the law always brings punishment<\/em>. The law that God gave to the Israelites specified requirements in great detail, which made the people more accountable for sin than before. So when they inevitably disobeyed the law, God brought more severe punishment upon them.<\/p>","content_en":"<p><strong>4:15<\/strong> <em>The only way to avoid breaking the law is to have no law to break!<\/em> (literally <em>where there is no law, neither is there transgression<\/em>): Paul always uses the word “transgression” to denote disobedience of a clear commandment of God (see also 2:23; 5:14; Gal 3:19; 1 Tim 2:14). Transgression only exists where the law exists, which is why <em>the law always brings punishment<\/em>. The law that God gave to the Israelites specified requirements in great detail, which made the people more accountable for sin than before. So when they inevitably disobeyed the law, God brought more severe punishment upon them.<\/p>","summary_ro":"4:15 The only way to avoid breaking the law is to have no law to break! (literally where there is no law, neither is there transgression): Paul always uses the word “transgression” to denote disobedience of a clear commandment of God (see also 2:23; 5:14; Gal 3:19; 1 Tim 2:14). Transgression only exists where the law exists, which is why the law always brings punishment. The law that God gave to the Israelites specified requirements in great detail, which made the people more accountable for ...","summary_en":"4:15 The only way to avoid breaking the law is to have no law to break! (literally where there is no law, neither is there transgression): Paul always uses the word “transgression” to denote disobedience of a clear commandment of God (see also 2:23; 5:14; Gal 3:19; 1 Tim 2:14). Transgression only exists where the law exists, which is why the law always brings punishment. The law that God gave to the Israelites specified requirements in great detail, which made the people more accountable for ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84881,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:15","title_en":"Study Note: Romani 4:15","content_ro":"<p><strong>4:15<\/strong> <em>The only way to avoid breaking the law is to have no law to break!<\/em> (literally <em>where there is no law, neither is there transgression<\/em>): Paul always uses the word “transgression” to denote disobedience of a clear commandment of God (see also 2:23; 5:14; Gal 3:19; 1 Tim 2:14). Transgression only exists where the law exists, which is why <em>the law always brings punishment<\/em>. The law that God gave to the Israelites specified requirements in great detail, which made the people more accountable for sin than before. So when they inevitably disobeyed the law, God brought more severe punishment upon them.<\/p>","content_en":"<p><strong>4:15<\/strong> <em>The only way to avoid breaking the law is to have no law to break!<\/em> (literally <em>where there is no law, neither is there transgression<\/em>): Paul always uses the word “transgression” to denote disobedience of a clear commandment of God (see also 2:23; 5:14; Gal 3:19; 1 Tim 2:14). Transgression only exists where the law exists, which is why <em>the law always brings punishment<\/em>. The law that God gave to the Israelites specified requirements in great detail, which made the people more accountable for sin than before. So when they inevitably disobeyed the law, God brought more severe punishment upon them.<\/p>","summary_ro":"4:15 The only way to avoid breaking the law is to have no law to break! (literally where there is no law, neither is there transgression): Paul always uses the word “transgression” to denote disobedience of a clear commandment of God (see also 2:23; 5:14; Gal 3:19; 1 Tim 2:14). Transgression only exists where the law exists, which is why the law always brings punishment. The law that God gave to the Israelites specified requirements in great detail, which made the people more accountable for ...","summary_en":"4:15 The only way to avoid breaking the law is to have no law to break! (literally where there is no law, neither is there transgression): Paul always uses the word “transgression” to denote disobedience of a clear commandment of God (see also 2:23; 5:14; Gal 3:19; 1 Tim 2:14). Transgression only exists where the law exists, which is why the law always brings punishment. The law that God gave to the Israelites specified requirements in great detail, which made the people more accountable for ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112507,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:15","title_en":"Study Note: Romani 4:15","content_ro":"<p><strong>4:15<\/strong> <em>The only way to avoid breaking the law is to have no law to break!<\/em> (literally <em>where there is no law, neither is there transgression<\/em>): Paul always uses the word “transgression” to denote disobedience of a clear commandment of God (see also 2:23; 5:14; Gal 3:19; 1 Tim 2:14). Transgression only exists where the law exists, which is why <em>the law always brings punishment<\/em>. The law that God gave to the Israelites specified requirements in great detail, which made the people more accountable for sin than before. So when they inevitably disobeyed the law, God brought more severe punishment upon them.<\/p>","content_en":"<p><strong>4:15<\/strong> <em>The only way to avoid breaking the law is to have no law to break!<\/em> (literally <em>where there is no law, neither is there transgression<\/em>): Paul always uses the word “transgression” to denote disobedience of a clear commandment of God (see also 2:23; 5:14; Gal 3:19; 1 Tim 2:14). Transgression only exists where the law exists, which is why <em>the law always brings punishment<\/em>. The law that God gave to the Israelites specified requirements in great detail, which made the people more accountable for sin than before. So when they inevitably disobeyed the law, God brought more severe punishment upon them.<\/p>","summary_ro":"4:15 The only way to avoid breaking the law is to have no law to break! (literally where there is no law, neither is there transgression): Paul always uses the word “transgression” to denote disobedience of a clear commandment of God (see also 2:23; 5:14; Gal 3:19; 1 Tim 2:14). Transgression only exists where the law exists, which is why the law always brings punishment. The law that God gave to the Israelites specified requirements in great detail, which made the people more accountable for ...","summary_en":"4:15 The only way to avoid breaking the law is to have no law to break! (literally where there is no law, neither is there transgression): Paul always uses the word “transgression” to denote disobedience of a clear commandment of God (see also 2:23; 5:14; Gal 3:19; 1 Tim 2:14). Transgression only exists where the law exists, which is why the law always brings punishment. The law that God gave to the Israelites specified requirements in great detail, which made the people more accountable for ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140133,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:15","title_en":"Study Note: Romani 4:15","content_ro":"<p><strong>4:15<\/strong> <em>The only way to avoid breaking the law is to have no law to break!<\/em> (literally <em>where there is no law, neither is there transgression<\/em>): Paul always uses the word “transgression” to denote disobedience of a clear commandment of God (see also 2:23; 5:14; Gal 3:19; 1 Tim 2:14). Transgression only exists where the law exists, which is why <em>the law always brings punishment<\/em>. The law that God gave to the Israelites specified requirements in great detail, which made the people more accountable for sin than before. So when they inevitably disobeyed the law, God brought more severe punishment upon them.<\/p>","content_en":"<p><strong>4:15<\/strong> <em>The only way to avoid breaking the law is to have no law to break!<\/em> (literally <em>where there is no law, neither is there transgression<\/em>): Paul always uses the word “transgression” to denote disobedience of a clear commandment of God (see also 2:23; 5:14; Gal 3:19; 1 Tim 2:14). Transgression only exists where the law exists, which is why <em>the law always brings punishment<\/em>. The law that God gave to the Israelites specified requirements in great detail, which made the people more accountable for sin than before. So when they inevitably disobeyed the law, God brought more severe punishment upon them.<\/p>","summary_ro":"4:15 The only way to avoid breaking the law is to have no law to break! (literally where there is no law, neither is there transgression): Paul always uses the word “transgression” to denote disobedience of a clear commandment of God (see also 2:23; 5:14; Gal 3:19; 1 Tim 2:14). Transgression only exists where the law exists, which is why the law always brings punishment. The law that God gave to the Israelites specified requirements in great detail, which made the people more accountable for ...","summary_en":"4:15 The only way to avoid breaking the law is to have no law to break! (literally where there is no law, neither is there transgression): Paul always uses the word “transgression” to denote disobedience of a clear commandment of God (see also 2:23; 5:14; Gal 3:19; 1 Tim 2:14). Transgression only exists where the law exists, which is why the law always brings punishment. The law that God gave to the Israelites specified requirements in great detail, which made the people more accountable for ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":40809,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68435,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96061,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123687,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14713,"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":29056,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Period of the Patriarchs","title_en":"Period of the Patriarchs","content_ro":"<h3>PATRIARCHS, P<span>eriod of the<\/span><\/h3>\n<p>Period of time during which the biblical fathers of Israel lived. The Bible tells of long-lived patriarchs before the Flood (Gn 1–5), of Noah (chs 6–9), and of a line of patriarchs after the Flood (chs 10–11). However, the word in the narrower sense usually refers to Abraham, Isaac, and Jacob (chs 12–36), with the addition of Joseph (chs 37–50).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Exact dating of the patriarchs is difficult because, apart from the kings mentioned in Genesis 14:1-2, we do not have any fixed external point of reference from which to calculate. While this chapter does refer to historical persons and places, we cannot identify with certainty any one of the kings. The Italian excavators of Tell Mardikh (ancient Ebla) have reported finding the names of the “Cities of the Plain” of Genesis 14:2 (whose destruction is reported in Gn 19) and even the name of one of their kings on the clay tablets excavated. These clay tablets seem to date from well before 2000 <span>BC<\/span>, which is too early for Abraham; all that they would prove is that the cities were in existence long before his time. What we can say is that the patriarchs must have belonged to the middle Bronze Age, probably early in the second millennium <span>BC<\/span>, and that this was the general period of the Amorite “drift” into Palestine from the north and the west. The most usual modern view is that the Amorite migration was in two “waves,” the earlier one being seminomadic (like Abraham’s friends Aner, Eshcol, and Mamre, Gn 14:13), and the second and later wave, probably from Syria in the north, being urbanizers and settlers (the group usually described as “the Amorites” in the catalog of the various races in Canaan, e.g., Ex 3:8). The society of the time of the patriarchs has been described as “dimorphic,” or twofold. On the one hand, there were the city communities, while on the other there were open village settlements and seminomadic tribes that at times were loosely grouped around the towns and at times drifted away from them. It is against this sort of background that we must imagine the patriarchs. Joseph, of course, lived in the fully settled world of Egypt, but Scripture does not give us the name of the pharaoh of his day.<\/p>\n<p class=\"h2\" id=\"GeographicalRange\">Geographical Range<\/p>\n<p>For such an early period, and seeing that it is really only the chronicle of one family, the patriarchal history has a remarkable geographic and climatic range, covering many hundreds of miles of varied country. It begins at Ur, an old Sumerian city on the Persian Gulf at one extreme end of the Fertile Crescent. Then the center of interest moves far to the northwest, to Haran on the Balikh River, between the Tigris and the Euphrates Rivers in their upper courses. Then the action sweeps far southwest to Palestine. But twice the interest moves back to Haran, and twice it goes into the Egyptian Delta. This is truly history on a wide canvas. Even when in Palestine, there is no fixed, quiet center of life. The patriarchs are endlessly on the move, backward and forward, mostly along the north-south mountain spine, but sometimes also in the coastal plain and even in Transjordan. Nor is there steady development; some groups slip away from the seminomadic life to join the city cultures (like Lot in Gn 13:12), while others melt back into the desert or semidesert (like Ishmael in 25:18, or Esau in 36:6-8). Yet always at the center the life of the patriarchs goes on.<\/p>\n<p class=\"h2\" id=\"Importance\">Importance<\/p>\n<p>It is impossible to exaggerate the importance of the place of the patriarchs in God’s gradually unfolding plan of redemption. The process that is to culminate in the coming of Christ begins with Abraham (Jn 8:56). This is not, of course, to deny that in a more general sense God’s plan of salvation begins to unfold in the opening chapters of Genesis. But in a more special way, God’s particular revelation begins with the call of Abraham (Gn 12:1-3) and continues, with ever-increasing clarity, through the lives of the other patriarchs. It is no accident that the Bible speaks of God as the God of Abraham, Isaac, and Jacob even at the moment when a further revelation is about to be made to Moses (Ex 3:6). This is because the revelation made to the earlier patriarchs is the foundation of all that follows; indeed, we in the New Covenant look back to Abraham as our “father” too (Rom 4:16).<\/p>\n<p><em>See also<\/em> Abraham; Chronology of the Bible (Old Testament); Isaac; Israel, History of; Jacob #1; Joseph #1.<\/p>","content_en":"<h3>PATRIARCHS, P<span>eriod of the<\/span><\/h3>\n<p>Period of time during which the biblical fathers of Israel lived. The Bible tells of long-lived patriarchs before the Flood (Gn 1–5), of Noah (chs 6–9), and of a line of patriarchs after the Flood (chs 10–11). However, the word in the narrower sense usually refers to Abraham, Isaac, and Jacob (chs 12–36), with the addition of Joseph (chs 37–50).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Exact dating of the patriarchs is difficult because, apart from the kings mentioned in Genesis 14:1-2, we do not have any fixed external point of reference from which to calculate. While this chapter does refer to historical persons and places, we cannot identify with certainty any one of the kings. The Italian excavators of Tell Mardikh (ancient Ebla) have reported finding the names of the “Cities of the Plain” of Genesis 14:2 (whose destruction is reported in Gn 19) and even the name of one of their kings on the clay tablets excavated. These clay tablets seem to date from well before 2000 <span>BC<\/span>, which is too early for Abraham; all that they would prove is that the cities were in existence long before his time. What we can say is that the patriarchs must have belonged to the middle Bronze Age, probably early in the second millennium <span>BC<\/span>, and that this was the general period of the Amorite “drift” into Palestine from the north and the west. The most usual modern view is that the Amorite migration was in two “waves,” the earlier one being seminomadic (like Abraham’s friends Aner, Eshcol, and Mamre, Gn 14:13), and the second and later wave, probably from Syria in the north, being urbanizers and settlers (the group usually described as “the Amorites” in the catalog of the various races in Canaan, e.g., Ex 3:8). The society of the time of the patriarchs has been described as “dimorphic,” or twofold. On the one hand, there were the city communities, while on the other there were open village settlements and seminomadic tribes that at times were loosely grouped around the towns and at times drifted away from them. It is against this sort of background that we must imagine the patriarchs. Joseph, of course, lived in the fully settled world of Egypt, but Scripture does not give us the name of the pharaoh of his day.<\/p>\n<p class=\"h2\" id=\"GeographicalRange\">Geographical Range<\/p>\n<p>For such an early period, and seeing that it is really only the chronicle of one family, the patriarchal history has a remarkable geographic and climatic range, covering many hundreds of miles of varied country. It begins at Ur, an old Sumerian city on the Persian Gulf at one extreme end of the Fertile Crescent. Then the center of interest moves far to the northwest, to Haran on the Balikh River, between the Tigris and the Euphrates Rivers in their upper courses. Then the action sweeps far southwest to Palestine. But twice the interest moves back to Haran, and twice it goes into the Egyptian Delta. This is truly history on a wide canvas. Even when in Palestine, there is no fixed, quiet center of life. The patriarchs are endlessly on the move, backward and forward, mostly along the north-south mountain spine, but sometimes also in the coastal plain and even in Transjordan. Nor is there steady development; some groups slip away from the seminomadic life to join the city cultures (like Lot in Gn 13:12), while others melt back into the desert or semidesert (like Ishmael in 25:18, or Esau in 36:6-8). Yet always at the center the life of the patriarchs goes on.<\/p>\n<p class=\"h2\" id=\"Importance\">Importance<\/p>\n<p>It is impossible to exaggerate the importance of the place of the patriarchs in God’s gradually unfolding plan of redemption. The process that is to culminate in the coming of Christ begins with Abraham (Jn 8:56). This is not, of course, to deny that in a more general sense God’s plan of salvation begins to unfold in the opening chapters of Genesis. But in a more special way, God’s particular revelation begins with the call of Abraham (Gn 12:1-3) and continues, with ever-increasing clarity, through the lives of the other patriarchs. It is no accident that the Bible speaks of God as the God of Abraham, Isaac, and Jacob even at the moment when a further revelation is about to be made to Moses (Ex 3:6). This is because the revelation made to the earlier patriarchs is the foundation of all that follows; indeed, we in the New Covenant look back to Abraham as our “father” too (Rom 4:16).<\/p>\n<p><em>See also<\/em> Abraham; Chronology of the Bible (Old Testament); Isaac; Israel, History of; Jacob #1; Joseph #1.<\/p>","summary_ro":"PATRIARCHS, Period of the Period of time during which the biblical fathers of Israel lived. The Bible tells of long-lived patriarchs before the Flood (Gn 1–5), of Noah (chs 6–9), and of a line of patriarchs after the Flood (chs 10–11). However, the word in the narrower sense usually refers to Abraham, Isaac, and Jacob (chs 12–36), with the addition of Joseph (chs 37–50). Date Exact dating of the patriarchs is difficult because, apart from the kings mentioned in Genesis 14:1-2, we do not have ...","summary_en":"PATRIARCHS, Period of the Period of time during which the biblical fathers of Israel lived. The Bible tells of long-lived patriarchs before the Flood (Gn 1–5), of Noah (chs 6–9), and of a line of patriarchs after the Flood (chs 10–11). However, the word in the narrower sense usually refers to Abraham, Isaac, and Jacob (chs 12–36), with the addition of Joseph (chs 37–50). Date Exact dating of the patriarchs is difficult because, apart from the kings mentioned in Genesis 14:1-2, we do not have ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33265,"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":57256,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:16","title_en":"Study Note: Romani 4:16","content_ro":"<p><strong>4:16<\/strong> <em>whether or not we live according to the law of Moses<\/em> (literally <em>not only those who are of the law<\/em>): The Jews were <em>of the law<\/em> in that their covenant with God included the law of Moses and they were to live according to it.<\/p>","content_en":"<p><strong>4:16<\/strong> <em>whether or not we live according to the law of Moses<\/em> (literally <em>not only those who are of the law<\/em>): The Jews were <em>of the law<\/em> in that their covenant with God included the law of Moses and they were to live according to it.<\/p>","summary_ro":"4:16 whether or not we live according to the law of Moses (literally not only those who are of the law): The Jews were of the law in that their covenant with God included the law of Moses and they were to live according to it.","summary_en":"4:16 whether or not we live according to the law of Moses (literally not only those who are of the law): The Jews were of the law in that their covenant with God included the law of Moses and they were to live according to it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84882,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:16","title_en":"Study Note: Romani 4:16","content_ro":"<p><strong>4:16<\/strong> <em>whether or not we live according to the law of Moses<\/em> (literally <em>not only those who are of the law<\/em>): The Jews were <em>of the law<\/em> in that their covenant with God included the law of Moses and they were to live according to it.<\/p>","content_en":"<p><strong>4:16<\/strong> <em>whether or not we live according to the law of Moses<\/em> (literally <em>not only those who are of the law<\/em>): The Jews were <em>of the law<\/em> in that their covenant with God included the law of Moses and they were to live according to it.<\/p>","summary_ro":"4:16 whether or not we live according to the law of Moses (literally not only those who are of the law): The Jews were of the law in that their covenant with God included the law of Moses and they were to live according to it.","summary_en":"4:16 whether or not we live according to the law of Moses (literally not only those who are of the law): The Jews were of the law in that their covenant with God included the law of Moses and they were to live according to it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112508,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:16","title_en":"Study Note: Romani 4:16","content_ro":"<p><strong>4:16<\/strong> <em>whether or not we live according to the law of Moses<\/em> (literally <em>not only those who are of the law<\/em>): The Jews were <em>of the law<\/em> in that their covenant with God included the law of Moses and they were to live according to it.<\/p>","content_en":"<p><strong>4:16<\/strong> <em>whether or not we live according to the law of Moses<\/em> (literally <em>not only those who are of the law<\/em>): The Jews were <em>of the law<\/em> in that their covenant with God included the law of Moses and they were to live according to it.<\/p>","summary_ro":"4:16 whether or not we live according to the law of Moses (literally not only those who are of the law): The Jews were of the law in that their covenant with God included the law of Moses and they were to live according to it.","summary_en":"4:16 whether or not we live according to the law of Moses (literally not only those who are of the law): The Jews were of the law in that their covenant with God included the law of Moses and they were to live according to it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140134,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:16","title_en":"Study Note: Romani 4:16","content_ro":"<p><strong>4:16<\/strong> <em>whether or not we live according to the law of Moses<\/em> (literally <em>not only those who are of the law<\/em>): The Jews were <em>of the law<\/em> in that their covenant with God included the law of Moses and they were to live according to it.<\/p>","content_en":"<p><strong>4:16<\/strong> <em>whether or not we live according to the law of Moses<\/em> (literally <em>not only those who are of the law<\/em>): The Jews were <em>of the law<\/em> in that their covenant with God included the law of Moses and they were to live according to it.<\/p>","summary_ro":"4:16 whether or not we live according to the law of Moses (literally not only those who are of the law): The Jews were of the law in that their covenant with God included the law of Moses and they were to live according to it.","summary_en":"4:16 whether or not we live according to the law of Moses (literally not only those who are of the law): The Jews were of the law in that their covenant with God included the law of Moses and they were to live according to it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":9046,"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":27460,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Creature* New Creation*, New","title_en":"Creation*, New Creature*, New","content_ro":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\n<p>Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\n<p>The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, <span>niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\n<p>In this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\n<p class=\"h2\" id=\"TheNewCreationandChrist\">The New Creation and Christ<\/p>\n<p>The NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\n<p>This association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\n<p>Paul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\n<p>Two other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\n<p>The new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\n<p class=\"h2\" id=\"TheNewCreationandtheChurch\">The New Creation and the Church<\/p>\n<p>Salvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\n<p>In the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, <span>neb<\/span>).<\/p>\n<p>Resurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\n<p>The new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\n<p>This hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. <em>See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","content_en":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\n<p>Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\n<p>The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, <span>niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\n<p>In this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\n<p class=\"h2\" id=\"TheNewCreationandChrist\">The New Creation and Christ<\/p>\n<p>The NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\n<p>This association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\n<p>Paul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\n<p>Two other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\n<p>The new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\n<p class=\"h2\" id=\"TheNewCreationandtheChurch\">The New Creation and the Church<\/p>\n<p>Salvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\n<p>In the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, <span>neb<\/span>).<\/p>\n<p>Resurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\n<p>The new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\n<p>This hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. <em>See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","summary_ro":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","summary_en":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59874,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87500,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115126,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142752,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":40579,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Sarah","title_en":"Sarah","content_ro":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","content_en":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","summary_ro":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","summary_en":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68205,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Sarah","title_en":"Sarah","content_ro":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","content_en":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","summary_ro":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","summary_en":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95831,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Sarah","title_en":"Sarah","content_ro":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","content_en":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","summary_ro":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","summary_en":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123457,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Sarah","title_en":"Sarah","content_ro":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","content_en":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","summary_ro":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","summary_en":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":7855,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Covenant","title_en":"Covenant","content_ro":"<h3>COVENANT<\/h3>\n<p>Arrangement between two parties involving mutual obligations; especially the arrangement that established the relationship between God and his people, expressed in grace first with Israel and then with the church. Through that covenant God has conveyed to humanity the meaning of human life and salvation. Covenant is one of the central themes of the Bible, where some covenants are between human beings, others between God and human beings.<\/p>\n<p>The covenant theme in the OT is developed from Noah to Abraham and reaches its first climax in the covenant formed between God and Israel at Mt Sinai. After King David’s time, the history of the covenant becomes a less prominent theme.<\/p>\n<p>At a low point in covenant history the Bible introduces the prophet Jeremiah’s prophecy of a “new covenant” in Israel’s future. Christians believe that Jeremiah’s prophecy eventually found fulfillment in the person and work of Jesus Christ. It is not accidental that the two volumes of the Christian Bible have been called the Old Covenant and New Covenant (the word commonly translated “testament” means “covenant”).<\/p>\n<p>Preview<\/p>\n<p>• The Meaning of Covenant<\/p>\n<p>• Human Covenants<\/p>\n<p>• Divine-Human Covenants<\/p>\n<p>• Beginnings of the Covenant Tradition<\/p>\n<p>• The Sinai Covenant<\/p>\n<p>• The Covenant with David<\/p>\n<p>• The New Covenant Predicted in the Old Testament<\/p>\n<p class=\"h2\" id=\"TheMeaningofCovenant\">The Meaning of Covenant<\/p>\n<p>The essence of covenant is to be found in a particular kind of relationship between persons. Mutual obligations characterize that kind of relationship. Thus a covenant relationship is not merely a mutual acquaintance but a commitment to responsibility and action. A key word in Scripture to describe that commitment is “faithfulness,” acted out in a context of abiding friendship.<\/p>\n<p>In the OT the word “covenant” was used in an ordinary human sense as well as in a theological sense. An understanding of human covenants provides a starting point for understanding the covenant between God and human beings.<\/p>\n<p class=\"h2\" id=\"HumanCovenants\">Human Covenants<\/p>\n<p>A variety of human relationships, from profoundly personal to distantly political, may be described as covenantal. The deep brotherly love that David and Jonathan shared led to a formal covenant between them (1 Sm 18:3). Their covenant of friendship was more than a token of esteem; it bound them to demonstrate mutual loyalty and loving-kindness in certain tangible ways. Jonathan’s covenant faithfulness was typified on an occasion when David was out of favor with the king; Jonathan braved his father’s wrath to speak favorably for his friend. Subsequently, he warned David secretly to flee into hiding (1 Sm 19–20).<\/p>\n<p>To appreciate the many OT laws on marriage and divorce, one must understand that marriage itself was a covenant relationship (Mal 2:14). The solemn promises exchanged by a man and woman became their covenant obligations. Faithfulness to those promises brought marital blessing (cf. Ps 128; Prv 18:22); violation brought a curse.<\/p>\n<p>An individual could, at least figuratively, make a covenant or vow with himself or herself (something like a New Year’s resolution). Job, arguing his integrity before God, referred to a covenant he had made with his eyes to keep him from looking at women licentiously (Jb 31:1).<\/p>\n<p>Covenants could also have a national or international character. The elders of Israel made a national covenant with King David in Hebron (2 Sm 5:3). Probably it contained explicit promises both from the elders on behalf of the people to submit themselves to the king’s authority and from David to rule the nation justly and according to the law of God (Dt 17:15-20). The covenant relationship described mutual obligations between a senior partner (the king) and junior partners (the Israelites). In international relationships OT covenants were similar to modern treaties or alliances. King Solomon entered into such a covenant with Hiram, king of Tyre; that covenant, like many modern international treaties, was a trade agreement between the two nations (1 Kgs 5:12).<\/p>\n<p>Covenant is thus an interpersonal framework of trust, responsibilities, and benefits, with broad application to almost every human relationship from personal friendship to international trade agreements. In Scripture covenant is also the most comprehensive concept covering an individual’s relationship to God.<\/p>\n<p class=\"h2\" id=\"Divine-HumanCovenants\">Divine-Human Covenants<\/p>\n<p>The same basic characteristics of a strictly human covenant are present in a divine covenant: (1) a relationship between two parties (God and a human being or nation), and (2) mutual obligations between the covenant partners. To the OT believer, religion meant covenant. OT religion was faithfulness to the covenant relationship between God and his chosen people; religious responsibilities for both the faith and practice of Israel were covenant responsibilities.<\/p>\n<p>The concept of a divine-human covenant in the OT was not static. Although the fundamental character of covenant remains the same throughout the Bible, the specific nature and form of the covenant changed and developed in the course of ancient Israel’s history. A brief survey of covenant history will further clarify its dimensions.<\/p>\n<p class=\"h2\" id=\"BeginningsoftheCovenantTradition\">Beginnings of the Covenant Tradition<\/p>\n<h5>Adam<\/h5>\n<p>Adam and Eve were placed in the Garden. God was their Creator; they were his creatures. The meaning of their lives was to be found in relationship with each other and with God, the giver of the Garden. The fall, however, brought a disruption of the divine relationship, and they were expelled from the Garden.<\/p>\n<p>The fall substantially influenced the nature of subsequent religious covenants. The separation of humankind from God clarifies the nature of the human predicament. Created for a relationship with the Creator, sinning humans are excluded from that relationship and cannot, on their own accord, reestablish it. From that circumstance emerges a distinctive feature of divine-human covenants, namely, that God alone can initiate the relationship of covenant.<\/p>\n<h5>Noah<\/h5>\n<p>The first explicit mention of covenant in Scripture refers to the initiative taken by God to bind himself again to human beings in a covenant, despite human faithlessness. When God warned Noah to build an ark in order to escape the impending Flood, he also promised to establish a covenant with him (Gn 6:18). The corruption and violence of the human race had provoked God’s anger, but his grace was shown in his dealings with Noah. The promised covenant provided that God would maintain a relationship with one family, even though other divine-human relationships were being formally severed. Significantly, God’s covenant promise to Noah came in a context of demand: God ordered Noah to build an ark (v 14). Noah’s receipt of the covenant blessing depended on his obedience to a divine command.<\/p>\n<p>The covenant was elaborated only after the Flood, when Noah had made an offering to God (Gn 8:20-22). The covenant with Noah was in fact a universal covenant with humankind and all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world. The sign of that covenant was the rainbow.<\/p>\n<p>The covenant with Noah affords some perspective for understanding the “covenant God.” Although human beings may deserve destruction because of their wickedness, God withholds that destruction. The covenant of Noah did not establish an intimate relationship between God and each living being; nevertheless, it left open the possibility of a more intimate covenant. Human beings, in spite of their evil, are allowed for a time to live in God’s world; during those years, they may seek a deeper relationship with that world’s Creator.<\/p>\n<h5>Abraham<\/h5>\n<p>The first explicit reference to God’s covenant with Abraham is in Genesis 15. When the Lord called the 75-year-old Abram (as he was first called) to leave his home city of Ur and set out on a journey, a relationship already existed between God and Abram. In that relationship, which enabled God to command Abram’s obedience, God made certain promises to him: “I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing” (Gn 12:2, <span>rsv<\/span>).<\/p>\n<p>Formal establishment of the covenant with Abram is described in Genesis 15 as a profound religious experience. The initiative lay entirely with God, who approached Abram in a vision and spoke with him. Abram raised a fundamental objection: how could he experience the blessing of God if it was to come to him through a son he did not have? His wife Sarai was past the childbearing age, and he himself was “as good as dead” (Rom 4:19). God assured the old man that he would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abram’s belief at that point introduced the theme of righteousness central to the covenant concept: Abram “believed the <span>Lord<\/span>, and he reckoned it to him as righteousness” (Gn 15:6, <span>rsv<\/span>). At the end of that day, Abram knew that his own future and the future of his descendants were firmly in the hands of the covenant God. “On that day the <span>Lord<\/span> made a covenant with Abram, saying, ‘To your descendants I give this land’ ” (v 18, <span>rsv<\/span>).<\/p>\n<p>The covenant is more fully expressed in Genesis 17, which probably records a renewal of God’s covenant with Abram. The initiative once again lay with God (Gn 17:1). God addressed the 99-year-old Abram in words that made clear that the covenant was not a relationship between equal partners. God was the Almighty; Abram was a human being to whom an extraordinary privilege had been granted.<\/p>\n<p>Yet the details of the covenant in Genesis 17 show that both partners assumed responsibilities. God committed himself voluntarily to Abram and his descendants while requiring certain commitments from Abram. The blessing Abram would receive as a covenant partner became clear from the new name God gave him. “I am changing your name. It will no longer be Abram; now you will be known as Abraham, for you will be the father of many nations” (Gn 17:5, <span>nlt<\/span>). God would give to Abraham, through his descendants, the land of Canaan as an everlasting gift and would be the personal God of Abraham and his family in perpetuity (vv 7-8).<\/p>\n<p>God’s giving required a response of obedience from Abraham: “Live a blameless life” (Gn 17:1, <span>nlt<\/span>). Those simple words indicate the essence of covenant relationship: to relate to God is to live in his presence; since God is holy, one who knows him is expected to live a life of integrity and blamelessness.<\/p>\n<p>The covenant also had a more formal aspect. Abraham and the male members of his household were to undergo the rite of circumcision as a symbol of covenant commitment. Abraham was an old man when he was circumcised (Gn 17:24), though male children born into the covenant family were to be circumcised when they were eight days old (v 12). Circumcision was not in itself a ritual peculiar to the Hebrews; it was practiced in most societies in the ancient Near East (the Philistines were one exception). The distinctiveness lay in what the act symbolized: among other things, a continuing and faithful relationship with the living God.<\/p>\n<p>God’s covenant with Abraham was characterized by both present and future realities. The covenant established a continuing relationship between Abraham and his Creator. Yet its thrust pointed to future blessing—in the children yet to be born, the “chosen people,” and in the land that eventually his descendants would call their own.<\/p>\n<p>Another dimension of the covenant lay still further in the future: “All the families of the earth will be blessed through you” (Gn 12:3, <span>nlt<\/span>). Early in the OT, the idea of election (God’s unconditional preference; cf. 2 Thes 2:13) is present. God chose to enter into a covenant relationship with a particular man and his particular descendants. Yet God always elects a person to serve: Adam, to cultivate the Garden; Noah, to build an ark; Abraham, to leave his home for another land and to live blamelessly before God (cf. Eph 2:8-10). Further, the “particularity” of Abraham’s election contained within it a universality: through his descendants the blessing of God would be offered to all.<\/p>\n<p>Thus, the future aspects of Abraham’s covenant reflect two stages. From Abraham’s perspective, in the relatively near future his descendants would possess a land given them by God. But in the more distant future was the prospect of a universal blessing, the culmination of God’s work in the world. The initial fulfillment of that distant future is perceived in the NT, but the more immediate fulfillment of God’s promise was the Sinai covenant at the time of Moses.<\/p>\n<p class=\"h2\" id=\"TheSinaiCovenant\">The Sinai Covenant<\/p>\n<p>The covenant established between God and Israel at Mt Sinai is the focal point of the covenant tradition in the OT. It was anticipated in the covenant of Abraham and lay behind the covenant of David and the proclamation of the prophets. It was central to OT religion, laying down the foundations of Judaism that continue into the modern world. The Sinai covenant was the formal institution of a relationship between God and his chosen people, Israel.<\/p>\n<p>In order to appreciate the impact of the Sinai covenant, one must understand its historical context. It was preceded by the exodus of the Hebrew people from Egypt under the leadership of Moses. The exodus was an extraordinary act of liberation in which God intervened in the normal course of history to free his people from slavery in Egypt. The exodus is interpreted in the OT as a divine act comparable to Creation, the act through which God “created” the nation of Israel. Examination of the two versions of the fourth commandment (Ex 20:8-11; Dt 5:12-15) shows that the exodus from Egypt directly parallels the creation of the world as a basis for Sabbath observance. Although Israel was created in the exodus, the nation had neither a constitution nor land. The covenant provided the nascent state of Israel with a constitution, making it a theocratic state (a state ruled by God).<\/p>\n<p>The basic account of the Sinai covenant is contained in Exodus 19 and 20. The initiative came from God, who gave instructions through Moses to prepare for the covenant; God spoke the words that contained the covenant offer. There was no doubt that the God of Israel was the senior partner in the relationship made formal at Sinai. The God who had revealed himself through his acts in the exodus then revealed himself in words. Those two aspects—the God who acts and speaks—are central to OT theology. And although the covenant contained law, it was preceded by the exodus, an act of divine grace.<\/p>\n<p>God’s offer of covenant carried with it a divine promise: “You will be to me a kingdom of priests, my holy nation” (Ex 19:6, <span>nlt<\/span>). The promise was one of extraordinary privilege; an entire nation was called upon to represent all other nations before the God of the universe. But the priestly office, though it carried privilege, was also a demanding office. A priest had to be pure and had to know the God whose presence he was required to enter. Thus Israel, the priestly nation, received a law that would provide direction in living, in loving God, and in serving all people. The law given with the covenant expressed the requirements for God’s covenant people.<\/p>\n<h5>The Covenant Law<\/h5>\n<p>The covenant law had two principal parts. First, the Ten Commandments expressed God’s requirements of Israel in a concise form (Ex 20:2-17). The commandments specified the covenant people’s relationship both to God and to other human beings. Although the tendency in the present day is to view the Ten Commandments as a system of ethics or morality, they had a different role in ancient Israel. The covenant law was the foundation or constitution of a new nation, a special “nation of priests.” The head of the nation-state was God. Hence, in ancient Israel the status of the Ten Commandments was approximately that of the code of criminal law in a modern nation-state. To break one of those laws was to commit a crime against God, the head of the state. Yet the laws had a positive purpose. They set down a way of life that would result in a full and rich communion with God and community with others.<\/p>\n<p>The second part of the covenant law was a detailed law code covering the activities of everyday life. Examples of such laws are found in Exodus 21–23. These laws were compiled and recorded in the “Book of the Covenant” (Ex 24:7). Although many laws were contained in this book, it was impossible to codify every aspect of human behavior. The diversity of the examples given indicates that for the covenant member no area of human life was beyond the influence of the covenant. Persons who entered into a relationship with God entered into a relationship that impinged on every possible aspect of their lives.<\/p>\n<h5>Covenant Renewal<\/h5>\n<p>The covenant at Sinai was made with a particular group of people under the leadership of Moses but was binding on future generations. Consequently, the covenant was renewed from time to time. Covenant renewals are recorded in the time of Joshua (Jos 8:30-35; 24:1-28) and, much later, during the reign of King Josiah (2 Kgs 23:1-3).<\/p>\n<p>The most important passage in the Bible for understanding covenant renewal and the nature of covenant is the book of Deuteronomy. The entire book describes a particular covenant renewal ceremony that occurred at a critical juncture in Israel’s early history. The Sinai covenant was renewed just before Moses’ death, before the transition of leadership to Joshua, and before a major military campaign to possess the Promised Land.<\/p>\n<p>The covenant since the time of Abraham had contained a promise of land. Immediately before they entered that land (c. 1250 <span>BC<\/span>), the covenant vows were renewed with a new generation of Israelites, most of whom had not stood at the foot of Mt Sinai some 40 years earlier. Although covenant renewal is the central theme of Deuteronomy, the writer focused primarily on Moses’ sermon rather than on a detailed account of the renewal ceremony.<\/p>\n<p>Many aspects of the ceremony were simply a repetition of what happened at the original ratification of the covenant. The Ten Commandments were repeated (Dt 5:6-21), and the laws of the Book of the Covenant were expounded in greater detail (Dt 12–26). Two points emerging in Deuteronomy are particularly significant for an understanding of covenant: a clear statement of covenant love and a detailed statement of the blessings and curses that accompanied the making and renewing of the covenant.<\/p>\n<p class=\"h2\" id=\"TheCovenantwithDavid\">The Covenant with David<\/p>\n<p>The covenant tradition underwent modification during the time of King David (c. 1000 <span>BC<\/span>). The Sinai covenant had been established between God and Israel, with Moses acting as mediator. In David’s time an additional element was added: God entered into a covenant with David as king. That royal covenant was intimated to David through the prophet Nathan (2 Sm 7:8-16), indicating once again the divine initiative. It was to be an everlasting covenant with David’s royal lineage (23:5).<\/p>\n\n<p>Christians generally interpret the covenant with David as a messianic covenant. For several centuries the dynasty established by David ruled a united Israel, then ruled the remaining southern kingdom of Judah. But in 586 <span>BC<\/span> Judah was conquered by the Babylonians. At that point a descendant of David was no longer ruling an independent kingdom of God’s chosen people. The everlasting nature of the covenant with David was brought out, however, not in the pages of ancient history but in the expectation of a Messiah who would be born of David’s descendants. Matthew and Luke both pointed to Jesus’ Davidic descent (Mt 1:1; Lk 3:31). The NT thus extends the covenant acts of God into the new age in the person of Jesus.<\/p>\n<p class=\"h2\" id=\"TheNewCovenantPredictedintheOldTestament\">The New Covenant Predicted in the Old Testament<\/p>\n<p>Although David’s covenant with God was eternal, in a sense the covenant established with Israel on Mt Sinai was temporal. The Sinai covenant included conditional clauses, stated in the blessings and curses of Deuteronomy. Israel’s disobedience of the covenant law would at worst bring exile from the Promised Land, a central covenant theme from Abraham to Moses and beyond.<\/p>\n<p>The Hebrew prophets often perceived the danger of an end to the covenant as a result of Israel’s sins. Some of the prophets, especially Hosea and Jeremiah, also perceived a deeper truth; namely, that the covenant was rooted in divine love and that therefore even the curse of God could not be final.<\/p>\n<p>Hosea dramatically expressed that truth through the “living parable” of his marriage (Hos 1–3). He married Gomer at God’s command, but later, as a result of her unfaithfulness, the marital covenant was dissolved by divorce. Although Gomer’s adulterous acts compelled Hosea to divorce her, he did not cease to love her. God later commanded Hosea to go back to Gomer (Hos 3:1). Despite her unfaithfulness, the prophet was to take her again into the covenant relationship of marriage. That acted-out parable depicted God’s actions with Israel. Israel’s sin would inevitably culminate in a divorce from God, but Hosea perceived a new marriage. In the new covenant between God and Israel, Israel would be graciously accepted back into a relationship with God (2:14-18).<\/p>\n<p>The new covenant is given powerful expression in the writings of the prophet Jeremiah, who lived through the end of the seventh and beginning of the sixth centuries <span>BC<\/span>. In his lifetime Jeremiah saw the kingdom of Judah defeated in war. The nation lost its independence and became a vassal of the Babylonian Empire. In an external sense, that defeat in 586 <span>BC<\/span> marked the end of the Sinai covenant. Israel could no longer call the Promised Land its own. Yet Jeremiah perceived a truth beyond the contemporary political realities. God’s work in the world, like his love for the world, was not over.<\/p>\n<p>Thus Jeremiah spoke of a new covenant that God would bring into effect: “The days are coming, says the <span>Lord<\/span>, when I will make a new covenant with the house of Israel and the house of Judah” (Jer 31:31, <span>rsv<\/span>). The new covenant would be marked by an act of God within human hearts, a radical spiritual transformation (Jer 31:34). At the Last Supper Jesus declared to his disciples that “this cup which is poured out for you is the new covenant in my blood” (Lk 22:20, <span>rsv<\/span>). To the writer of Hebrews, the new covenant was central to a full understanding of the ministry of Jesus Christ (Heb 8:8-12).<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>Covenant is a concept central to the message and the history of the OT. The covenant theme continues into the NT as a way of interpreting the Christian gospel. Meaning in human life is to be found in a covenant relationship with the living God. Yet sinful human beings cannot work their way into such a relationship; God alone can initiate it. According to the NT, God’s act in giving his son, Jesus, to die opened up the covenant relationship to all human beings. The forgiveness made available by Jesus’ “blood of the new covenant” makes it possible for any individual to enter into a covenant relationship with God. Entry into such a relationship, today as in Abraham’s time, hinges upon faith (Gal 3:6-14).<\/p>\n<p><em>See also<\/em> Alliance; Covenant, The New; Law, Biblical Concept of; Oath; Vows.<\/p>","content_en":"<h3>COVENANT<\/h3>\n<p>Arrangement between two parties involving mutual obligations; especially the arrangement that established the relationship between God and his people, expressed in grace first with Israel and then with the church. Through that covenant God has conveyed to humanity the meaning of human life and salvation. Covenant is one of the central themes of the Bible, where some covenants are between human beings, others between God and human beings.<\/p>\n<p>The covenant theme in the OT is developed from Noah to Abraham and reaches its first climax in the covenant formed between God and Israel at Mt Sinai. After King David’s time, the history of the covenant becomes a less prominent theme.<\/p>\n<p>At a low point in covenant history the Bible introduces the prophet Jeremiah’s prophecy of a “new covenant” in Israel’s future. Christians believe that Jeremiah’s prophecy eventually found fulfillment in the person and work of Jesus Christ. It is not accidental that the two volumes of the Christian Bible have been called the Old Covenant and New Covenant (the word commonly translated “testament” means “covenant”).<\/p>\n<p>Preview<\/p>\n<p>• The Meaning of Covenant<\/p>\n<p>• Human Covenants<\/p>\n<p>• Divine-Human Covenants<\/p>\n<p>• Beginnings of the Covenant Tradition<\/p>\n<p>• The Sinai Covenant<\/p>\n<p>• The Covenant with David<\/p>\n<p>• The New Covenant Predicted in the Old Testament<\/p>\n<p class=\"h2\" id=\"TheMeaningofCovenant\">The Meaning of Covenant<\/p>\n<p>The essence of covenant is to be found in a particular kind of relationship between persons. Mutual obligations characterize that kind of relationship. Thus a covenant relationship is not merely a mutual acquaintance but a commitment to responsibility and action. A key word in Scripture to describe that commitment is “faithfulness,” acted out in a context of abiding friendship.<\/p>\n<p>In the OT the word “covenant” was used in an ordinary human sense as well as in a theological sense. An understanding of human covenants provides a starting point for understanding the covenant between God and human beings.<\/p>\n<p class=\"h2\" id=\"HumanCovenants\">Human Covenants<\/p>\n<p>A variety of human relationships, from profoundly personal to distantly political, may be described as covenantal. The deep brotherly love that David and Jonathan shared led to a formal covenant between them (1 Sm 18:3). Their covenant of friendship was more than a token of esteem; it bound them to demonstrate mutual loyalty and loving-kindness in certain tangible ways. Jonathan’s covenant faithfulness was typified on an occasion when David was out of favor with the king; Jonathan braved his father’s wrath to speak favorably for his friend. Subsequently, he warned David secretly to flee into hiding (1 Sm 19–20).<\/p>\n<p>To appreciate the many OT laws on marriage and divorce, one must understand that marriage itself was a covenant relationship (Mal 2:14). The solemn promises exchanged by a man and woman became their covenant obligations. Faithfulness to those promises brought marital blessing (cf. Ps 128; Prv 18:22); violation brought a curse.<\/p>\n<p>An individual could, at least figuratively, make a covenant or vow with himself or herself (something like a New Year’s resolution). Job, arguing his integrity before God, referred to a covenant he had made with his eyes to keep him from looking at women licentiously (Jb 31:1).<\/p>\n<p>Covenants could also have a national or international character. The elders of Israel made a national covenant with King David in Hebron (2 Sm 5:3). Probably it contained explicit promises both from the elders on behalf of the people to submit themselves to the king’s authority and from David to rule the nation justly and according to the law of God (Dt 17:15-20). The covenant relationship described mutual obligations between a senior partner (the king) and junior partners (the Israelites). In international relationships OT covenants were similar to modern treaties or alliances. King Solomon entered into such a covenant with Hiram, king of Tyre; that covenant, like many modern international treaties, was a trade agreement between the two nations (1 Kgs 5:12).<\/p>\n<p>Covenant is thus an interpersonal framework of trust, responsibilities, and benefits, with broad application to almost every human relationship from personal friendship to international trade agreements. In Scripture covenant is also the most comprehensive concept covering an individual’s relationship to God.<\/p>\n<p class=\"h2\" id=\"Divine-HumanCovenants\">Divine-Human Covenants<\/p>\n<p>The same basic characteristics of a strictly human covenant are present in a divine covenant: (1) a relationship between two parties (God and a human being or nation), and (2) mutual obligations between the covenant partners. To the OT believer, religion meant covenant. OT religion was faithfulness to the covenant relationship between God and his chosen people; religious responsibilities for both the faith and practice of Israel were covenant responsibilities.<\/p>\n<p>The concept of a divine-human covenant in the OT was not static. Although the fundamental character of covenant remains the same throughout the Bible, the specific nature and form of the covenant changed and developed in the course of ancient Israel’s history. A brief survey of covenant history will further clarify its dimensions.<\/p>\n<p class=\"h2\" id=\"BeginningsoftheCovenantTradition\">Beginnings of the Covenant Tradition<\/p>\n<h5>Adam<\/h5>\n<p>Adam and Eve were placed in the Garden. God was their Creator; they were his creatures. The meaning of their lives was to be found in relationship with each other and with God, the giver of the Garden. The fall, however, brought a disruption of the divine relationship, and they were expelled from the Garden.<\/p>\n<p>The fall substantially influenced the nature of subsequent religious covenants. The separation of humankind from God clarifies the nature of the human predicament. Created for a relationship with the Creator, sinning humans are excluded from that relationship and cannot, on their own accord, reestablish it. From that circumstance emerges a distinctive feature of divine-human covenants, namely, that God alone can initiate the relationship of covenant.<\/p>\n<h5>Noah<\/h5>\n<p>The first explicit mention of covenant in Scripture refers to the initiative taken by God to bind himself again to human beings in a covenant, despite human faithlessness. When God warned Noah to build an ark in order to escape the impending Flood, he also promised to establish a covenant with him (Gn 6:18). The corruption and violence of the human race had provoked God’s anger, but his grace was shown in his dealings with Noah. The promised covenant provided that God would maintain a relationship with one family, even though other divine-human relationships were being formally severed. Significantly, God’s covenant promise to Noah came in a context of demand: God ordered Noah to build an ark (v 14). Noah’s receipt of the covenant blessing depended on his obedience to a divine command.<\/p>\n<p>The covenant was elaborated only after the Flood, when Noah had made an offering to God (Gn 8:20-22). The covenant with Noah was in fact a universal covenant with humankind and all living creatures (9:8-10). God promised never to send such a flood again as judgment on the world. The sign of that covenant was the rainbow.<\/p>\n<p>The covenant with Noah affords some perspective for understanding the “covenant God.” Although human beings may deserve destruction because of their wickedness, God withholds that destruction. The covenant of Noah did not establish an intimate relationship between God and each living being; nevertheless, it left open the possibility of a more intimate covenant. Human beings, in spite of their evil, are allowed for a time to live in God’s world; during those years, they may seek a deeper relationship with that world’s Creator.<\/p>\n<h5>Abraham<\/h5>\n<p>The first explicit reference to God’s covenant with Abraham is in Genesis 15. When the Lord called the 75-year-old Abram (as he was first called) to leave his home city of Ur and set out on a journey, a relationship already existed between God and Abram. In that relationship, which enabled God to command Abram’s obedience, God made certain promises to him: “I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing” (Gn 12:2, <span>rsv<\/span>).<\/p>\n<p>Formal establishment of the covenant with Abram is described in Genesis 15 as a profound religious experience. The initiative lay entirely with God, who approached Abram in a vision and spoke with him. Abram raised a fundamental objection: how could he experience the blessing of God if it was to come to him through a son he did not have? His wife Sarai was past the childbearing age, and he himself was “as good as dead” (Rom 4:19). God assured the old man that he would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abram’s belief at that point introduced the theme of righteousness central to the covenant concept: Abram “believed the <span>Lord<\/span>, and he reckoned it to him as righteousness” (Gn 15:6, <span>rsv<\/span>). At the end of that day, Abram knew that his own future and the future of his descendants were firmly in the hands of the covenant God. “On that day the <span>Lord<\/span> made a covenant with Abram, saying, ‘To your descendants I give this land’ ” (v 18, <span>rsv<\/span>).<\/p>\n<p>The covenant is more fully expressed in Genesis 17, which probably records a renewal of God’s covenant with Abram. The initiative once again lay with God (Gn 17:1). God addressed the 99-year-old Abram in words that made clear that the covenant was not a relationship between equal partners. God was the Almighty; Abram was a human being to whom an extraordinary privilege had been granted.<\/p>\n<p>Yet the details of the covenant in Genesis 17 show that both partners assumed responsibilities. God committed himself voluntarily to Abram and his descendants while requiring certain commitments from Abram. The blessing Abram would receive as a covenant partner became clear from the new name God gave him. “I am changing your name. It will no longer be Abram; now you will be known as Abraham, for you will be the father of many nations” (Gn 17:5, <span>nlt<\/span>). God would give to Abraham, through his descendants, the land of Canaan as an everlasting gift and would be the personal God of Abraham and his family in perpetuity (vv 7-8).<\/p>\n<p>God’s giving required a response of obedience from Abraham: “Live a blameless life” (Gn 17:1, <span>nlt<\/span>). Those simple words indicate the essence of covenant relationship: to relate to God is to live in his presence; since God is holy, one who knows him is expected to live a life of integrity and blamelessness.<\/p>\n<p>The covenant also had a more formal aspect. Abraham and the male members of his household were to undergo the rite of circumcision as a symbol of covenant commitment. Abraham was an old man when he was circumcised (Gn 17:24), though male children born into the covenant family were to be circumcised when they were eight days old (v 12). Circumcision was not in itself a ritual peculiar to the Hebrews; it was practiced in most societies in the ancient Near East (the Philistines were one exception). The distinctiveness lay in what the act symbolized: among other things, a continuing and faithful relationship with the living God.<\/p>\n<p>God’s covenant with Abraham was characterized by both present and future realities. The covenant established a continuing relationship between Abraham and his Creator. Yet its thrust pointed to future blessing—in the children yet to be born, the “chosen people,” and in the land that eventually his descendants would call their own.<\/p>\n<p>Another dimension of the covenant lay still further in the future: “All the families of the earth will be blessed through you” (Gn 12:3, <span>nlt<\/span>). Early in the OT, the idea of election (God’s unconditional preference; cf. 2 Thes 2:13) is present. God chose to enter into a covenant relationship with a particular man and his particular descendants. Yet God always elects a person to serve: Adam, to cultivate the Garden; Noah, to build an ark; Abraham, to leave his home for another land and to live blamelessly before God (cf. Eph 2:8-10). Further, the “particularity” of Abraham’s election contained within it a universality: through his descendants the blessing of God would be offered to all.<\/p>\n<p>Thus, the future aspects of Abraham’s covenant reflect two stages. From Abraham’s perspective, in the relatively near future his descendants would possess a land given them by God. But in the more distant future was the prospect of a universal blessing, the culmination of God’s work in the world. The initial fulfillment of that distant future is perceived in the NT, but the more immediate fulfillment of God’s promise was the Sinai covenant at the time of Moses.<\/p>\n<p class=\"h2\" id=\"TheSinaiCovenant\">The Sinai Covenant<\/p>\n<p>The covenant established between God and Israel at Mt Sinai is the focal point of the covenant tradition in the OT. It was anticipated in the covenant of Abraham and lay behind the covenant of David and the proclamation of the prophets. It was central to OT religion, laying down the foundations of Judaism that continue into the modern world. The Sinai covenant was the formal institution of a relationship between God and his chosen people, Israel.<\/p>\n<p>In order to appreciate the impact of the Sinai covenant, one must understand its historical context. It was preceded by the exodus of the Hebrew people from Egypt under the leadership of Moses. The exodus was an extraordinary act of liberation in which God intervened in the normal course of history to free his people from slavery in Egypt. The exodus is interpreted in the OT as a divine act comparable to Creation, the act through which God “created” the nation of Israel. Examination of the two versions of the fourth commandment (Ex 20:8-11; Dt 5:12-15) shows that the exodus from Egypt directly parallels the creation of the world as a basis for Sabbath observance. Although Israel was created in the exodus, the nation had neither a constitution nor land. The covenant provided the nascent state of Israel with a constitution, making it a theocratic state (a state ruled by God).<\/p>\n<p>The basic account of the Sinai covenant is contained in Exodus 19 and 20. The initiative came from God, who gave instructions through Moses to prepare for the covenant; God spoke the words that contained the covenant offer. There was no doubt that the God of Israel was the senior partner in the relationship made formal at Sinai. The God who had revealed himself through his acts in the exodus then revealed himself in words. Those two aspects—the God who acts and speaks—are central to OT theology. And although the covenant contained law, it was preceded by the exodus, an act of divine grace.<\/p>\n<p>God’s offer of covenant carried with it a divine promise: “You will be to me a kingdom of priests, my holy nation” (Ex 19:6, <span>nlt<\/span>). The promise was one of extraordinary privilege; an entire nation was called upon to represent all other nations before the God of the universe. But the priestly office, though it carried privilege, was also a demanding office. A priest had to be pure and had to know the God whose presence he was required to enter. Thus Israel, the priestly nation, received a law that would provide direction in living, in loving God, and in serving all people. The law given with the covenant expressed the requirements for God’s covenant people.<\/p>\n<h5>The Covenant Law<\/h5>\n<p>The covenant law had two principal parts. First, the Ten Commandments expressed God’s requirements of Israel in a concise form (Ex 20:2-17). The commandments specified the covenant people’s relationship both to God and to other human beings. Although the tendency in the present day is to view the Ten Commandments as a system of ethics or morality, they had a different role in ancient Israel. The covenant law was the foundation or constitution of a new nation, a special “nation of priests.” The head of the nation-state was God. Hence, in ancient Israel the status of the Ten Commandments was approximately that of the code of criminal law in a modern nation-state. To break one of those laws was to commit a crime against God, the head of the state. Yet the laws had a positive purpose. They set down a way of life that would result in a full and rich communion with God and community with others.<\/p>\n<p>The second part of the covenant law was a detailed law code covering the activities of everyday life. Examples of such laws are found in Exodus 21–23. These laws were compiled and recorded in the “Book of the Covenant” (Ex 24:7). Although many laws were contained in this book, it was impossible to codify every aspect of human behavior. The diversity of the examples given indicates that for the covenant member no area of human life was beyond the influence of the covenant. Persons who entered into a relationship with God entered into a relationship that impinged on every possible aspect of their lives.<\/p>\n<h5>Covenant Renewal<\/h5>\n<p>The covenant at Sinai was made with a particular group of people under the leadership of Moses but was binding on future generations. Consequently, the covenant was renewed from time to time. Covenant renewals are recorded in the time of Joshua (Jos 8:30-35; 24:1-28) and, much later, during the reign of King Josiah (2 Kgs 23:1-3).<\/p>\n<p>The most important passage in the Bible for understanding covenant renewal and the nature of covenant is the book of Deuteronomy. The entire book describes a particular covenant renewal ceremony that occurred at a critical juncture in Israel’s early history. The Sinai covenant was renewed just before Moses’ death, before the transition of leadership to Joshua, and before a major military campaign to possess the Promised Land.<\/p>\n<p>The covenant since the time of Abraham had contained a promise of land. Immediately before they entered that land (c. 1250 <span>BC<\/span>), the covenant vows were renewed with a new generation of Israelites, most of whom had not stood at the foot of Mt Sinai some 40 years earlier. Although covenant renewal is the central theme of Deuteronomy, the writer focused primarily on Moses’ sermon rather than on a detailed account of the renewal ceremony.<\/p>\n<p>Many aspects of the ceremony were simply a repetition of what happened at the original ratification of the covenant. The Ten Commandments were repeated (Dt 5:6-21), and the laws of the Book of the Covenant were expounded in greater detail (Dt 12–26). Two points emerging in Deuteronomy are particularly significant for an understanding of covenant: a clear statement of covenant love and a detailed statement of the blessings and curses that accompanied the making and renewing of the covenant.<\/p>\n<p class=\"h2\" id=\"TheCovenantwithDavid\">The Covenant with David<\/p>\n<p>The covenant tradition underwent modification during the time of King David (c. 1000 <span>BC<\/span>). The Sinai covenant had been established between God and Israel, with Moses acting as mediator. In David’s time an additional element was added: God entered into a covenant with David as king. That royal covenant was intimated to David through the prophet Nathan (2 Sm 7:8-16), indicating once again the divine initiative. It was to be an everlasting covenant with David’s royal lineage (23:5).<\/p>\n\n<p>Christians generally interpret the covenant with David as a messianic covenant. For several centuries the dynasty established by David ruled a united Israel, then ruled the remaining southern kingdom of Judah. But in 586 <span>BC<\/span> Judah was conquered by the Babylonians. At that point a descendant of David was no longer ruling an independent kingdom of God’s chosen people. The everlasting nature of the covenant with David was brought out, however, not in the pages of ancient history but in the expectation of a Messiah who would be born of David’s descendants. Matthew and Luke both pointed to Jesus’ Davidic descent (Mt 1:1; Lk 3:31). The NT thus extends the covenant acts of God into the new age in the person of Jesus.<\/p>\n<p class=\"h2\" id=\"TheNewCovenantPredictedintheOldTestament\">The New Covenant Predicted in the Old Testament<\/p>\n<p>Although David’s covenant with God was eternal, in a sense the covenant established with Israel on Mt Sinai was temporal. The Sinai covenant included conditional clauses, stated in the blessings and curses of Deuteronomy. Israel’s disobedience of the covenant law would at worst bring exile from the Promised Land, a central covenant theme from Abraham to Moses and beyond.<\/p>\n<p>The Hebrew prophets often perceived the danger of an end to the covenant as a result of Israel’s sins. Some of the prophets, especially Hosea and Jeremiah, also perceived a deeper truth; namely, that the covenant was rooted in divine love and that therefore even the curse of God could not be final.<\/p>\n<p>Hosea dramatically expressed that truth through the “living parable” of his marriage (Hos 1–3). He married Gomer at God’s command, but later, as a result of her unfaithfulness, the marital covenant was dissolved by divorce. Although Gomer’s adulterous acts compelled Hosea to divorce her, he did not cease to love her. God later commanded Hosea to go back to Gomer (Hos 3:1). Despite her unfaithfulness, the prophet was to take her again into the covenant relationship of marriage. That acted-out parable depicted God’s actions with Israel. Israel’s sin would inevitably culminate in a divorce from God, but Hosea perceived a new marriage. In the new covenant between God and Israel, Israel would be graciously accepted back into a relationship with God (2:14-18).<\/p>\n<p>The new covenant is given powerful expression in the writings of the prophet Jeremiah, who lived through the end of the seventh and beginning of the sixth centuries <span>BC<\/span>. In his lifetime Jeremiah saw the kingdom of Judah defeated in war. The nation lost its independence and became a vassal of the Babylonian Empire. In an external sense, that defeat in 586 <span>BC<\/span> marked the end of the Sinai covenant. Israel could no longer call the Promised Land its own. Yet Jeremiah perceived a truth beyond the contemporary political realities. God’s work in the world, like his love for the world, was not over.<\/p>\n<p>Thus Jeremiah spoke of a new covenant that God would bring into effect: “The days are coming, says the <span>Lord<\/span>, when I will make a new covenant with the house of Israel and the house of Judah” (Jer 31:31, <span>rsv<\/span>). The new covenant would be marked by an act of God within human hearts, a radical spiritual transformation (Jer 31:34). At the Last Supper Jesus declared to his disciples that “this cup which is poured out for you is the new covenant in my blood” (Lk 22:20, <span>rsv<\/span>). To the writer of Hebrews, the new covenant was central to a full understanding of the ministry of Jesus Christ (Heb 8:8-12).<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>Covenant is a concept central to the message and the history of the OT. The covenant theme continues into the NT as a way of interpreting the Christian gospel. Meaning in human life is to be found in a covenant relationship with the living God. Yet sinful human beings cannot work their way into such a relationship; God alone can initiate it. According to the NT, God’s act in giving his son, Jesus, to die opened up the covenant relationship to all human beings. The forgiveness made available by Jesus’ “blood of the new covenant” makes it possible for any individual to enter into a covenant relationship with God. Entry into such a relationship, today as in Abraham’s time, hinges upon faith (Gal 3:6-14).<\/p>\n<p><em>See also<\/em> Alliance; Covenant, The New; Law, Biblical Concept of; Oath; Vows.<\/p>","summary_ro":"COVENANT Arrangement between two parties involving mutual obligations; especially the arrangement that established the relationship between God and his people, expressed in grace first with Israel and then with the church. Through that covenant God has conveyed to humanity the meaning of human life and salvation. Covenant is one of the central themes of the Bible, where some covenants are between human beings, others between God and human beings. The covenant theme in the OT is developed from...","summary_en":"COVENANT Arrangement between two parties involving mutual obligations; especially the arrangement that established the relationship between God and his people, expressed in grace first with Israel and then with the church. Through that covenant God has conveyed to humanity the meaning of human life and salvation. Covenant is one of the central themes of the Bible, where some covenants are between human beings, others between God and human beings. The covenant theme in the OT is developed from...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33937,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sarah","title_en":"Sarah","content_ro":"<h3>SARAH<\/h3>\n<li>1. Wife of Abraham whose name was originally Sarai (Gn 11:29). Her name was changed to Sarah (“princess”) when she was promised that she would bear a son and become the mother of nations and kings (17:15-16). Sarah was both the wife and the half sister of Abraham (20:12).<\/li>\n<p>Sarah accompanied Abraham in his journey from Ur of the Chaldees to Haran and eventually into the land of Canaan (Gn 11:31; 12:5). She remained barren for much of her marriage. When God promised Abraham that he would make of him a great nation (12:2) and that the land of Canaan would be given to his seed (v 7), Sarah was still barren.<\/p>\n<p>After 10 years had passed (cf. Gn 12:4; 16:16) and Sarah continued without children, she gave her Egyptian slave, Hagar, to Abraham as a concubine. Hagar conceived and bore a son, Ishmael (16:3-4). God promised that a nation would come from Ishmael (17:20) but indicated that he was not to be the child of the promise. Sarah herself was to be the mother of this child, even though she laughed when the birth was predicted. The fulfillment of this prediction took place with the birth of Isaac (21:2-3), when Sarah was 90 years old, 25 years after the original promise of a seed to Abraham (17:17; 21:5).<\/p>\n<p>When famine forced Abraham and Sarah to journey down into Egypt shortly after their entrance into Canaan, Sarah was represented to the Egyptians as Abraham’s sister. This resulted in Sarah’s being taken into the harem of Pharaoh because of her great beauty (Gn 12:11-15), and Abraham’s being well treated and rewarded by the Egyptians instead of being killed. God intervened to protect the marriage of Abraham and Sarah by plaguing the house of Pharaoh to force Sarah’s release. A similar tactic was followed by Abraham and Sarah on another occasion in Gerar (ch 20), where she was taken into the household of Abimelech the king of Gerar. Again God protected Sarah, preserved her as the mother of the promised seed, and prevented any suspicion or doubt concerning who was the father of Isaac. Significantly, Isaac was born not long after this incident (21:1-5), his birth having been promised about a year earlier (17:21; 18:10-14). Sarah died at the age of 127 and was buried in the cave at Machpelah, which Abraham had purchased from Ephron the Hittite (ch 23).<\/p>\n<p>Apart from the book of Genesis, Sarah is referred to in the OT only in Isaiah 51:2. Reference is made to her in the NT in Romans 4:19, 9:9, Hebrews 11:11, 1 Peter 3:6, and Galatians 4:21-31, although in the Galatians text she is not mentioned by name.<\/p>\n<p><em>See also<\/em> Abraham; Barrenness.<\/p>\n<li>2. KJV spelling of Serah, Asher’s daughter, in Numbers 26:46. <em>See<\/em> Serah.<\/li>\n<li>3. The heroine of the book of Tobit. Her prayer of anguish was heard by God, who sent the angel Raphael as a matchmaker to arrange her marriage to Tobias (Tb 6:9ff.). She had been tormented by a demon, who had caused the death of her previous seven husbands but was exorcised by Tobias using a recipe of fish heart and liver that was given to him by the angel Raphael (8:2). After the death of Tobit and his wife, Anna, in Nineveh, Tobias and Sarah, and their children returned to Sarah’s family in Ecbatana (14:12ff.).<\/li>","content_en":"<h3>SARAH<\/h3>\n<li>1. Wife of Abraham whose name was originally Sarai (Gn 11:29). Her name was changed to Sarah (“princess”) when she was promised that she would bear a son and become the mother of nations and kings (17:15-16). Sarah was both the wife and the half sister of Abraham (20:12).<\/li>\n<p>Sarah accompanied Abraham in his journey from Ur of the Chaldees to Haran and eventually into the land of Canaan (Gn 11:31; 12:5). She remained barren for much of her marriage. When God promised Abraham that he would make of him a great nation (12:2) and that the land of Canaan would be given to his seed (v 7), Sarah was still barren.<\/p>\n<p>After 10 years had passed (cf. Gn 12:4; 16:16) and Sarah continued without children, she gave her Egyptian slave, Hagar, to Abraham as a concubine. Hagar conceived and bore a son, Ishmael (16:3-4). God promised that a nation would come from Ishmael (17:20) but indicated that he was not to be the child of the promise. Sarah herself was to be the mother of this child, even though she laughed when the birth was predicted. The fulfillment of this prediction took place with the birth of Isaac (21:2-3), when Sarah was 90 years old, 25 years after the original promise of a seed to Abraham (17:17; 21:5).<\/p>\n<p>When famine forced Abraham and Sarah to journey down into Egypt shortly after their entrance into Canaan, Sarah was represented to the Egyptians as Abraham’s sister. This resulted in Sarah’s being taken into the harem of Pharaoh because of her great beauty (Gn 12:11-15), and Abraham’s being well treated and rewarded by the Egyptians instead of being killed. God intervened to protect the marriage of Abraham and Sarah by plaguing the house of Pharaoh to force Sarah’s release. A similar tactic was followed by Abraham and Sarah on another occasion in Gerar (ch 20), where she was taken into the household of Abimelech the king of Gerar. Again God protected Sarah, preserved her as the mother of the promised seed, and prevented any suspicion or doubt concerning who was the father of Isaac. Significantly, Isaac was born not long after this incident (21:1-5), his birth having been promised about a year earlier (17:21; 18:10-14). Sarah died at the age of 127 and was buried in the cave at Machpelah, which Abraham had purchased from Ephron the Hittite (ch 23).<\/p>\n<p>Apart from the book of Genesis, Sarah is referred to in the OT only in Isaiah 51:2. Reference is made to her in the NT in Romans 4:19, 9:9, Hebrews 11:11, 1 Peter 3:6, and Galatians 4:21-31, although in the Galatians text she is not mentioned by name.<\/p>\n<p><em>See also<\/em> Abraham; Barrenness.<\/p>\n<li>2. KJV spelling of Serah, Asher’s daughter, in Numbers 26:46. <em>See<\/em> Serah.<\/li>\n<li>3. The heroine of the book of Tobit. Her prayer of anguish was heard by God, who sent the angel Raphael as a matchmaker to arrange her marriage to Tobias (Tb 6:9ff.). She had been tormented by a demon, who had caused the death of her previous seven husbands but was exorcised by Tobias using a recipe of fish heart and liver that was given to him by the angel Raphael (8:2). After the death of Tobit and his wife, Anna, in Nineveh, Tobias and Sarah, and their children returned to Sarah’s family in Ecbatana (14:12ff.).<\/li>","summary_ro":"SARAH 1. Wife of Abraham whose name was originally Sarai (Gn 11:29). Her name was changed to Sarah (“princess”) when she was promised that she would bear a son and become the mother of nations and kings (17:15-16). Sarah was both the wife and the half sister of Abraham (20:12). Sarah accompanied Abraham in his journey from Ur of the Chaldees to Haran and eventually into the land of Canaan (Gn 11:31; 12:5). She remained barren for much of her marriage. When God promised Abraham that he would m...","summary_en":"SARAH 1. Wife of Abraham whose name was originally Sarai (Gn 11:29). Her name was changed to Sarah (“princess”) when she was promised that she would bear a son and become the mother of nations and kings (17:15-16). Sarah was both the wife and the half sister of Abraham (20:12). Sarah accompanied Abraham in his journey from Ur of the Chaldees to Haran and eventually into the land of Canaan (Gn 11:31; 12:5). She remained barren for much of her marriage. When God promised Abraham that he would m...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59996,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Infertility","title_en":"Infertility","content_ro":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","content_en":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","summary_ro":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","summary_en":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87622,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Infertility","title_en":"Infertility","content_ro":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","content_en":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","summary_ro":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","summary_en":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115248,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Infertility","title_en":"Infertility","content_ro":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","content_en":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","summary_ro":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","summary_en":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142874,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Infertility","title_en":"Infertility","content_ro":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","content_en":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","summary_ro":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","summary_en":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":13999,"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":60000,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Infertility","title_en":"Infertility","content_ro":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","content_en":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","summary_ro":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","summary_en":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87626,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Infertility","title_en":"Infertility","content_ro":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","content_en":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","summary_ro":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","summary_en":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115252,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Infertility","title_en":"Infertility","content_ro":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","content_en":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","summary_ro":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","summary_en":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142878,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Infertility","title_en":"Infertility","content_ro":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","content_en":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","summary_ro":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","summary_en":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":31424,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Promise","title_en":"Promise","content_ro":"<h3>PROMISE<\/h3>\n<p>Declaration by one person to another that something will or will not be done, giving the person to whom it is made the right to expect the performance of whatever has been specified.<\/p>\n<p class=\"h2\" id=\"TypesofPromise\">Types of Promise<\/p>\n<p>In biblical usage there are scattered examples of promises that people give either to one another (e.g., Nm 22:17; Est 4:7) or to God (e.g., Neh 5:12), but the promises that God gives to man are far more significant. These divine promises are absolutely trustworthy because the one who gives them is totally able to perform that which he has promised (Rom 4:21).<\/p>\n<p>Divine promises in Scripture assure their recipients of many spiritual and temporal benefits, including sonship (2 Cor 6:16–7:1), forgiveness of sin (1 Jn 1:9), answer to prayer (Lk 11:9), deliverance from temptations (1 Cor 10:13), sustaining grace for difficult times (2 Cor 12:9), provision for all needs (Phil 4:19), reward for obedience (Jas 1:12), and eternal life (Lk 18:29-30; Jn 3:16; Rom 6:22-23). God’s promises are certain and sure, but participation in their blessing often requires that certain conditions on which they are predicated be met. Divine promises also are not always guarantees of blessing. Indeed, there are promises announcing the certainty of judgment on those who refuse to obey the gospel of the Lord Jesus (2 Thes 1:8-9).<\/p>\n<p>In addition to the promises of God, which have subjective and individual application to many different people in widely different times and places, there are a great many promises that pertain to the programmatic unfolding of God’s plan of redemption in a grand procession of historical events. These promises have neither repeated applications nor conditional natures. In such cases, promise becomes nearly synonymous with prophecy, and promises of this type, along with their subsequent fulfillment, are intricately intertwined in the entire fabric of redemptive history.<\/p>\n<p class=\"h2\" id=\"PromisesintheOldTestament\">Promises in the Old Testament<\/p>\n<p>The highlights of the promise theme in the OT can be seen in the promise of what is often termed the protevangelium (i.e., the first announcement of the gospel) given to Adam and Eve in the Garden of Eden immediately after the fall into sin (Gn 3:15). Subsequent promises are the covenants God made with Abraham (chs 12; 15; 17) and with David (2 Sm 7), followed by the promise of a new covenant (Jer 31).<\/p>\n<h5>The Protevangelium<\/h5>\n<p>Genesis 3:15b says: “Your [Satan’s] offspring and her [Eve’s] offspring will be enemies. He will crush your head, and you will strike his heel” (<span>nlt<\/span>). This statement is a promise that at some future time the offspring of the woman will crush Satan. The offspring of the woman is individualized in the “he” of the last phrase. “He” shall strike you (i.e., Satan) on the head, although Satan will inflict a wound on the offspring of the woman. Here, then, is the promise that gives Adam and Eve, as well as their descendants, the basis to expect the eventual destruction of their adversary Satan through their offspring.<\/p>\n<h5>The Promise to Abraham<\/h5>\n<p>In Genesis 12:1-7 Abraham is told to leave his people and country and to go to a land that the Lord would show to him. God, in turn, promises him that (1) his offspring would become a great nation; (2) he would be blessed and his name made great; (3) through him other nations would be blessed; and (4) the land of Canaan would be given to his descendants. Of particular significance among these promises given to Abraham is that through his offspring he will bless many nations. This promise is repeated five times in the book of Genesis (Gn 12:3; 18:18; 22:18; 26:4; 28:14) and points back to the promise of Genesis 3:15 as well as forward to Christ.<\/p>\n<h5>The Promise to David<\/h5>\n<p>In 2 Samuel 7, God gave a promise to King David that his dynasty would endure forever (2 Sm 7:16; Ps 89:34-37). It is with this Davidic covenant that the promised line, which had previously run from Adam through Seth, Shem, Abraham, Isaac, Jacob, and Judah, is now narrowed to the royal line of the house of David. David is to be the ancestor of the Messiah-King to come (Ps 89:3, 27-37). David thus became a central figure in the history of God’s plan to redeem the world. Jesus Christ is referred to as the son of David, the son of Abraham (Mt 1:1).<\/p>\n<h5>The Promise of a New Covenant<\/h5>\n<p>In Jeremiah 31:31-37, it is promised that in future days the Lord would make a new covenant with the house of Israel and the house of Judah. The content of this new covenant reemphasizes and extends the basic promises of the former covenant: “I will be their God, and they will be my people. . . . I will forgive their wickedness and will never again remember their sins” (vv 33-34, <span>nlt<\/span>). It would appear that the “new covenant” of Jeremiah is to be viewed as a restatement of the same basic promises included in the Abrahamic and Davidic covenants.<\/p>\n<p>The new covenant was inaugurated with the first advent of Christ, and believers in Christ are now recipients by the Holy Spirit of the blessings of that new covenant (Heb 8:6-13). The complete and final realization of these blessings in all their fullness awaits the return of Christ, the complete establishment of his kingdom in its outward and final form, and the blessedness of life in the new heavens and new earth. In the intervening time, God’s people live in a day in which some of the benefits of the age to come are a present reality but the fullness of the new age is yet future.<\/p>\n<p class=\"h2\" id=\"ThePromiseThemeintheNewTestament\">The Promise Theme in the New Testament<\/p>\n<p>New Testament writers refer to the OT promises in a way that indicates that they did not view these promises as separate and isolated assertions but rather as portions of a unitary promise that is ultimately fulfilled in Christ (see Lk 1:54-55, 69-73; Acts 13:23, 32-33; 26:6-7; 2 Cor 1:20). Jesus is the fulfillment of the promises made to the patriarchs and David, and these promises are accordingly to be viewed as having a single focal point in him.<\/p>\n<p>In the books of Galatians and Ephesians, Paul develops this idea in more detail, saying to the Gentile Christians that they are made “heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus” (Eph 3:6, <span>niv<\/span>). In fact, Paul says that Gentiles who trust in Christ are incorporated into the seed of Abraham and are thus heirs according to the promise (Gal 3:29), and he even goes so far as to equate the gospel with the promise given to Abraham when he states, “The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you’ ” (Gal 3:8, <span>niv<\/span>). These and other NT texts establish the close connection between the coming of Christ and the fulfillment of the promise. The promises of God find their point of convergence in Christ and all that he accomplished, and will yet accomplish, for his people.<\/p>\n<p>One further aspect of the promise particularly emphasized in the NT concerns the coming of the Holy Spirit. Paul refers to believers as sealed with the promised Holy Spirit (Eph 1:13), and as receiving the promise of the Spirit (Gal 3:14). The gift of the Holy Spirit is not only the fulfillment of an OT promise (Is 32:15; Ez 36:27; Jl 2:28), and that of Christ himself (Lk 24:49; Jn 14:16, 20; Acts 1:4), but it is also itself a promise of something yet future. Paul speaks of the Holy Spirit’s presence within the believer as a guarantee of our inheritance (2 Cor 1:22; 5:5; Eph 1:14). The Holy Spirit is the “firstfruit” of future glory (Rom 8:23).<\/p>\n<p>One final aspect of the promise theme in the NT concerns the assurance of Christ’s second advent and the establishment of the new heavens and the new earth (cf. Jn 14:1-3; 2 Pt 3:4, 9, 13).<\/p>\n<p><em>See also<\/em> Covenant; God, Being and Attributes of; Hope; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>PROMISE<\/h3>\n<p>Declaration by one person to another that something will or will not be done, giving the person to whom it is made the right to expect the performance of whatever has been specified.<\/p>\n<p class=\"h2\" id=\"TypesofPromise\">Types of Promise<\/p>\n<p>In biblical usage there are scattered examples of promises that people give either to one another (e.g., Nm 22:17; Est 4:7) or to God (e.g., Neh 5:12), but the promises that God gives to man are far more significant. These divine promises are absolutely trustworthy because the one who gives them is totally able to perform that which he has promised (Rom 4:21).<\/p>\n<p>Divine promises in Scripture assure their recipients of many spiritual and temporal benefits, including sonship (2 Cor 6:16–7:1), forgiveness of sin (1 Jn 1:9), answer to prayer (Lk 11:9), deliverance from temptations (1 Cor 10:13), sustaining grace for difficult times (2 Cor 12:9), provision for all needs (Phil 4:19), reward for obedience (Jas 1:12), and eternal life (Lk 18:29-30; Jn 3:16; Rom 6:22-23). God’s promises are certain and sure, but participation in their blessing often requires that certain conditions on which they are predicated be met. Divine promises also are not always guarantees of blessing. Indeed, there are promises announcing the certainty of judgment on those who refuse to obey the gospel of the Lord Jesus (2 Thes 1:8-9).<\/p>\n<p>In addition to the promises of God, which have subjective and individual application to many different people in widely different times and places, there are a great many promises that pertain to the programmatic unfolding of God’s plan of redemption in a grand procession of historical events. These promises have neither repeated applications nor conditional natures. In such cases, promise becomes nearly synonymous with prophecy, and promises of this type, along with their subsequent fulfillment, are intricately intertwined in the entire fabric of redemptive history.<\/p>\n<p class=\"h2\" id=\"PromisesintheOldTestament\">Promises in the Old Testament<\/p>\n<p>The highlights of the promise theme in the OT can be seen in the promise of what is often termed the protevangelium (i.e., the first announcement of the gospel) given to Adam and Eve in the Garden of Eden immediately after the fall into sin (Gn 3:15). Subsequent promises are the covenants God made with Abraham (chs 12; 15; 17) and with David (2 Sm 7), followed by the promise of a new covenant (Jer 31).<\/p>\n<h5>The Protevangelium<\/h5>\n<p>Genesis 3:15b says: “Your [Satan’s] offspring and her [Eve’s] offspring will be enemies. He will crush your head, and you will strike his heel” (<span>nlt<\/span>). This statement is a promise that at some future time the offspring of the woman will crush Satan. The offspring of the woman is individualized in the “he” of the last phrase. “He” shall strike you (i.e., Satan) on the head, although Satan will inflict a wound on the offspring of the woman. Here, then, is the promise that gives Adam and Eve, as well as their descendants, the basis to expect the eventual destruction of their adversary Satan through their offspring.<\/p>\n<h5>The Promise to Abraham<\/h5>\n<p>In Genesis 12:1-7 Abraham is told to leave his people and country and to go to a land that the Lord would show to him. God, in turn, promises him that (1) his offspring would become a great nation; (2) he would be blessed and his name made great; (3) through him other nations would be blessed; and (4) the land of Canaan would be given to his descendants. Of particular significance among these promises given to Abraham is that through his offspring he will bless many nations. This promise is repeated five times in the book of Genesis (Gn 12:3; 18:18; 22:18; 26:4; 28:14) and points back to the promise of Genesis 3:15 as well as forward to Christ.<\/p>\n<h5>The Promise to David<\/h5>\n<p>In 2 Samuel 7, God gave a promise to King David that his dynasty would endure forever (2 Sm 7:16; Ps 89:34-37). It is with this Davidic covenant that the promised line, which had previously run from Adam through Seth, Shem, Abraham, Isaac, Jacob, and Judah, is now narrowed to the royal line of the house of David. David is to be the ancestor of the Messiah-King to come (Ps 89:3, 27-37). David thus became a central figure in the history of God’s plan to redeem the world. Jesus Christ is referred to as the son of David, the son of Abraham (Mt 1:1).<\/p>\n<h5>The Promise of a New Covenant<\/h5>\n<p>In Jeremiah 31:31-37, it is promised that in future days the Lord would make a new covenant with the house of Israel and the house of Judah. The content of this new covenant reemphasizes and extends the basic promises of the former covenant: “I will be their God, and they will be my people. . . . I will forgive their wickedness and will never again remember their sins” (vv 33-34, <span>nlt<\/span>). It would appear that the “new covenant” of Jeremiah is to be viewed as a restatement of the same basic promises included in the Abrahamic and Davidic covenants.<\/p>\n<p>The new covenant was inaugurated with the first advent of Christ, and believers in Christ are now recipients by the Holy Spirit of the blessings of that new covenant (Heb 8:6-13). The complete and final realization of these blessings in all their fullness awaits the return of Christ, the complete establishment of his kingdom in its outward and final form, and the blessedness of life in the new heavens and new earth. In the intervening time, God’s people live in a day in which some of the benefits of the age to come are a present reality but the fullness of the new age is yet future.<\/p>\n<p class=\"h2\" id=\"ThePromiseThemeintheNewTestament\">The Promise Theme in the New Testament<\/p>\n<p>New Testament writers refer to the OT promises in a way that indicates that they did not view these promises as separate and isolated assertions but rather as portions of a unitary promise that is ultimately fulfilled in Christ (see Lk 1:54-55, 69-73; Acts 13:23, 32-33; 26:6-7; 2 Cor 1:20). Jesus is the fulfillment of the promises made to the patriarchs and David, and these promises are accordingly to be viewed as having a single focal point in him.<\/p>\n<p>In the books of Galatians and Ephesians, Paul develops this idea in more detail, saying to the Gentile Christians that they are made “heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus” (Eph 3:6, <span>niv<\/span>). In fact, Paul says that Gentiles who trust in Christ are incorporated into the seed of Abraham and are thus heirs according to the promise (Gal 3:29), and he even goes so far as to equate the gospel with the promise given to Abraham when he states, “The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you’ ” (Gal 3:8, <span>niv<\/span>). These and other NT texts establish the close connection between the coming of Christ and the fulfillment of the promise. The promises of God find their point of convergence in Christ and all that he accomplished, and will yet accomplish, for his people.<\/p>\n<p>One further aspect of the promise particularly emphasized in the NT concerns the coming of the Holy Spirit. Paul refers to believers as sealed with the promised Holy Spirit (Eph 1:13), and as receiving the promise of the Spirit (Gal 3:14). The gift of the Holy Spirit is not only the fulfillment of an OT promise (Is 32:15; Ez 36:27; Jl 2:28), and that of Christ himself (Lk 24:49; Jn 14:16, 20; Acts 1:4), but it is also itself a promise of something yet future. Paul speaks of the Holy Spirit’s presence within the believer as a guarantee of our inheritance (2 Cor 1:22; 5:5; Eph 1:14). The Holy Spirit is the “firstfruit” of future glory (Rom 8:23).<\/p>\n<p>One final aspect of the promise theme in the NT concerns the assurance of Christ’s second advent and the establishment of the new heavens and the new earth (cf. Jn 14:1-3; 2 Pt 3:4, 9, 13).<\/p>\n<p><em>See also<\/em> Covenant; God, Being and Attributes of; Hope; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"PROMISE Declaration by one person to another that something will or will not be done, giving the person to whom it is made the right to expect the performance of whatever has been specified. Types of Promise In biblical usage there are scattered examples of promises that people give either to one another (e.g., Nm 22:17; Est 4:7) or to God (e.g., Neh 5:12), but the promises that God gives to man are far more significant. These divine promises are absolutely trustworthy because the one who giv...","summary_en":"PROMISE Declaration by one person to another that something will or will not be done, giving the person to whom it is made the right to expect the performance of whatever has been specified. Types of Promise In biblical usage there are scattered examples of promises that people give either to one another (e.g., Nm 22:17; Est 4:7) or to God (e.g., Neh 5:12), but the promises that God gives to man are far more significant. These divine promises are absolutely trustworthy because the one who giv...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":14658,"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":57257,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:24","title_en":"Study Note: Romani 4:24","content_ro":"<p><strong>4:24<\/strong> <em>raised . . . from the dead:<\/em> Abraham experienced the life-giving power of God in the birth of his son Isaac. Christians witness it in the resurrection of Jesus. Throughout history, salvation has been available only through faith in God, who makes and keeps his promises.<\/p>","content_en":"<p><strong>4:24<\/strong> <em>raised . . . from the dead:<\/em> Abraham experienced the life-giving power of God in the birth of his son Isaac. Christians witness it in the resurrection of Jesus. Throughout history, salvation has been available only through faith in God, who makes and keeps his promises.<\/p>","summary_ro":"4:24 raised . . . from the dead: Abraham experienced the life-giving power of God in the birth of his son Isaac. Christians witness it in the resurrection of Jesus. Throughout history, salvation has been available only through faith in God, who makes and keeps his promises.","summary_en":"4:24 raised . . . from the dead: Abraham experienced the life-giving power of God in the birth of his son Isaac. Christians witness it in the resurrection of Jesus. Throughout history, salvation has been available only through faith in God, who makes and keeps his promises.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84883,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:24","title_en":"Study Note: Romani 4:24","content_ro":"<p><strong>4:24<\/strong> <em>raised . . . from the dead:<\/em> Abraham experienced the life-giving power of God in the birth of his son Isaac. Christians witness it in the resurrection of Jesus. Throughout history, salvation has been available only through faith in God, who makes and keeps his promises.<\/p>","content_en":"<p><strong>4:24<\/strong> <em>raised . . . from the dead:<\/em> Abraham experienced the life-giving power of God in the birth of his son Isaac. Christians witness it in the resurrection of Jesus. Throughout history, salvation has been available only through faith in God, who makes and keeps his promises.<\/p>","summary_ro":"4:24 raised . . . from the dead: Abraham experienced the life-giving power of God in the birth of his son Isaac. Christians witness it in the resurrection of Jesus. Throughout history, salvation has been available only through faith in God, who makes and keeps his promises.","summary_en":"4:24 raised . . . from the dead: Abraham experienced the life-giving power of God in the birth of his son Isaac. Christians witness it in the resurrection of Jesus. Throughout history, salvation has been available only through faith in God, who makes and keeps his promises.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112509,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:24","title_en":"Study Note: Romani 4:24","content_ro":"<p><strong>4:24<\/strong> <em>raised . . . from the dead:<\/em> Abraham experienced the life-giving power of God in the birth of his son Isaac. Christians witness it in the resurrection of Jesus. Throughout history, salvation has been available only through faith in God, who makes and keeps his promises.<\/p>","content_en":"<p><strong>4:24<\/strong> <em>raised . . . from the dead:<\/em> Abraham experienced the life-giving power of God in the birth of his son Isaac. Christians witness it in the resurrection of Jesus. Throughout history, salvation has been available only through faith in God, who makes and keeps his promises.<\/p>","summary_ro":"4:24 raised . . . from the dead: Abraham experienced the life-giving power of God in the birth of his son Isaac. Christians witness it in the resurrection of Jesus. Throughout history, salvation has been available only through faith in God, who makes and keeps his promises.","summary_en":"4:24 raised . . . from the dead: Abraham experienced the life-giving power of God in the birth of his son Isaac. Christians witness it in the resurrection of Jesus. Throughout history, salvation has been available only through faith in God, who makes and keeps his promises.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140135,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 4:24","title_en":"Study Note: Romani 4:24","content_ro":"<p><strong>4:24<\/strong> <em>raised . . . from the dead:<\/em> Abraham experienced the life-giving power of God in the birth of his son Isaac. Christians witness it in the resurrection of Jesus. Throughout history, salvation has been available only through faith in God, who makes and keeps his promises.<\/p>","content_en":"<p><strong>4:24<\/strong> <em>raised . . . from the dead:<\/em> Abraham experienced the life-giving power of God in the birth of his son Isaac. Christians witness it in the resurrection of Jesus. Throughout history, salvation has been available only through faith in God, who makes and keeps his promises.<\/p>","summary_ro":"4:24 raised . . . from the dead: Abraham experienced the life-giving power of God in the birth of his son Isaac. Christians witness it in the resurrection of Jesus. Throughout history, salvation has been available only through faith in God, who makes and keeps his promises.","summary_en":"4:24 raised . . . from the dead: Abraham experienced the life-giving power of God in the birth of his son Isaac. Christians witness it in the resurrection of Jesus. Throughout history, salvation has been available only through faith in God, who makes and keeps his promises.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65274,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of Jesus","title_en":"The Resurrection of Jesus","content_ro":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","content_en":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","summary_ro":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","summary_en":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92900,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of Jesus","title_en":"The Resurrection of Jesus","content_ro":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","content_en":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","summary_ro":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","summary_en":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120526,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of Jesus","title_en":"The Resurrection of Jesus","content_ro":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","content_en":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","summary_ro":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","summary_en":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148152,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of Jesus","title_en":"The Resurrection of Jesus","content_ro":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","content_en":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","summary_ro":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","summary_en":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":8239,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Crucifixion","title_en":"Crucifixion","content_ro":"<h3>CRUCIFIXION<\/h3>\n<p>Form of execution employed in the death of Jesus Christ. Two concepts related to crucifixion occur in Scripture: the “cross,” a pagan mode of capital punishment, and the “tree,” which was a Jewish form. Jesus’ crucifixion was the means by which he procured atonement for humanity. The term “cross” was also used figuratively by Jesus to portray the sacrifice required in discipleship, and it was used by the apostle Paul to symbolize the death of self in the process of transformation.<\/p>\n<p>Preview<\/p>\n<p>• Historical Background<\/p>\n<p>• Christ’s Crucifixion<\/p>\n<p>• The Theological Significance of Christ’s Crucifixion<\/p>\n<p class=\"h2\" id=\"HistoricalBackground\">Historical Background<\/p>\n<h5>The Pagan Mode<\/h5>\n<p>Literally, the word “cross” in Greek referred to a pointed stake used for various purposes, including an instrument of execution. It could be an upright stake, used to impale a victim, or a vertical stake with a crossbeam either across the top (T) or across the middle (+), used to hang or crucify a criminal, with the added disgrace of public display. Evidently crucifixion was practiced first by the Medes and Persians and later by Alexander the Great (356–323 <span>BC<\/span>), the Carthaginians, and the Romans. Both Greeks and Romans restricted its use to slaves, considering it too barbaric for citizens. In the imperial era the Romans extended the use to foreigners, but even so it was used mainly for crimes against the state.<\/p>\n<p>Crucifixion was universally recognized as the most horrible type of execution. In the East, in fact, it was used only as a further sign of disgrace for prisoners already executed, usually by decapitation. In the West the condemned criminal was scourged (whipped), usually at the place of execution, and forced to carry the crossbeam to the spot where a stake had already been erected. A tablet stating the crime was often placed around the offender’s neck and was fastened to the cross after the execution. The prisoner was commonly tied or sometimes nailed to the crossbeam (with the nails through the wrists, since the bones in the hand could not take the weight). The beam was then raised and fixed to the upright pole. If the executioners wished a particularly slow, agonizing death, they might drive blocks or pins into the stake for a seat or a step to support the feet. Death came about either through loss of blood circulation followed by coronary failure or through the collapse of one’s lungs, causing suffocation. That could take days, so often the victim’s legs would be broken below the knees with a club, causing massive shock and eliminating any further possibility of easing the pressure on the bound or spiked wrists. Usually a body was left on the cross to rot, but in some instances was given to relatives or friends for burial.<\/p>\n<h5>The Jewish Mode<\/h5>\n<p>A different form of crucifixion is seen in the OT. King Saul’s body was decapitated and affixed to a wall by the Philistines (1 Sm 31:9-10). The Persian king Darius made impaling the penalty for altering his decree (Ezr 6:11). According to Deuteronomy 21:22-23, the Eastern form was employed by the Jews with the added proviso that the body must be removed from “the tree” before nightfall, because the victim was “accursed by God” (cf. Gal 3:13) and must not remain to “defile the land.” The Roman form of crucifixion was not employed by the Jews. The only exception was a mass crucifixion of 800 rebels by the Jewish ruler Alexander Janneus in 76 <span>BC<\/span>, reported by the Jewish historian Josephus as being universally condemned by the Jews. Some believe that Jewish courts did practice the Western method of crucifixion after the second century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"ChristsCrucifixion\">Christ’s Crucifixion<\/p>\n<p>The NT (quoted in this article from the <span>rsv<\/span>) has much to say about Christ’s crucifixion because it is the central theme of the Christian faith.<\/p>\n<h5>The Predictions<\/h5>\n<p>The Gospels record three predictions by Christ of his own crucifixion (Mk 8:31; 9:31; 10:33-34 and parallel passages). In addition, John recorded three sayings about the Son of Man being “lifted up” (Jn 3:14; 8:28; 12:32-33), which parallel the synoptic predictions. Several themes are interwoven into those passages: (1) Christ’s passion (a term used for his suffering on the cross) was part of God’s redemptive purpose (Mk 8:31, “must”). (2) Both Jew and Roman were guilty of “delivering” and of “killing” Jesus. (3) His death would be followed by vindication via the resurrection. (4) His death itself, in a paradoxical way, was seen as a means of his entering into “glory” (seen in the symbolism John attached to “lifted up”). Other sayings that hint at Jesus’ fate are his comment about the murder of the prophets (Mt 23:29-30; Lk 13:33), his parables about the death of the prophets and the “son” (the marriage feast, Mt 22:1-14; the wicked tenants, Mk 12:1-10), and his teachings about the coming similar suffering of his disciples (Mt 10:24-28; Mk 8:34-35; Jn 15:18-25).<\/p>\n<h5>The Historical Event<\/h5>\n<p>The crucifixion of Jesus combined Roman and Jewish elements. Although the Gospel writers stressed Jewish guilt for their own polemical purposes, they were careful to distinguish between the leaders and the common people. It was the leaders who initiated Jesus’ arrest (Mk 14:43) and his trial by the Sanhedrin (vv 53-64). Though Pilate seemed to vacillate and in the end surrendered weakly to the crowds by “washing his hands” of any guilt (Mt 27:24), Rome was clearly implicated in the Crucifixion. Since the Sanhedrin did not have the power to inflict capital punishment, Pilate’s decision was necessary before crucifixion could occur. Further, Romans actually carried out the execution.<\/p>\n<p>At Jesus’ crucifixion Roman custom was observed in his scourging, his mock enthronement and stripping, the bearing of his own crossbeam, his being nailed to the cross, and the breaking of the two thieves’ legs. The elevated site fits the custom of displaying certain criminals publicly. So does the height of Jesus’ cross, probably seven to nine feet (2 to 3 meters). The presence of a tablet bearing the inscription “The King of the Jews” on the cross suggests that the crossbeam was fixed somewhere below the top of the stake. Jewish elements are seen in the wine mixed with myrrh (Mk 15:23), the vinegar on the hyssop reed (v 36), and the removal of the body before sunset and the beginning of the Sabbath (Jn 19:31).<\/p>\n<p>Although the fact of Jesus’ crucifixion is seldom challenged historically, the varying details in the four Gospels are sometimes regarded as later additions due to the influence of prophetic “fulfillment,” to Christian-Jewish polemics or to cultic considerations. However, one cannot conclude from the differences in the Gospel accounts that the details are not historical. Narrative selectivity on the part of the Gospel writers is in no sense evidence of fabrication.<\/p>\n<h5>The Emphasis in Each Gospel<\/h5>\n<p>The elements found in the individual passion narratives were selected by each writer to present a particular view of the crucifixion scene. It has been realized for some time that the Gospel writers were not only historians but also theologians, selecting scenes and portraying them to show the significance of the events for the Christian faith. Their selection is poignantly evident in the crucifixion narratives.<\/p>\n<p>Mark and Matthew both show the horror of the Messiah being put to death by human beings. The first half of Mark’s scene contrasts the taunts of the crowd with the true significance of Jesus’ death. The twofold “save yourself” (Mk 15:29-31) repeats Jesus’ words about rebuilding the temple in three days—prophetically pointing to the resurrection. The second half of Mark’s description stresses the horror of the scene, progressing from a darkness motif to the cry of abandonment to further taunts (vv 33-36).<\/p>\n<p>The Gospel of Matthew extends Mark’s imagery in certain important directions, adding that Jesus refused the stupefying drink (a drugged wine to alleviate pain) “when he tasted it” (Mt 27:34), as well as adding “yielded up his spirit” to the death scene (v 50). Matthew thus emphasizes that Jesus voluntarily faced his death fully conscious and in complete control of himself. Matthew’s irony and allusion also bring out the disparity between Jesus’ suffering and his vindication. Elements of vindication include the ripping of the temple veil (v 51) and the centurion’s testimony (v 54). In the remarkable supernatural scene of Matthew 27:52-53, Jesus’ death is followed immediately by an earthquake that opened tombs and revived “many bodies of the saints” who had died. For Matthew those events and others inaugurated the last days, the new age of salvation, when the power of death is broken and life is made available for all.<\/p>\n<p>The account in Luke’s Gospel is also quite remarkable. It has two major thrusts. First, Jesus is portrayed as the perfect example of the righteous martyr who forgives his enemies and by his attitude converts some of his opponents. The taunts of the rulers and soldiers are reversed when the crowd returns home “beating their breasts” (Lk 23:48) and the centurion cries, “Certainly this man was innocent!” (v 47). Second, in Luke the entire setting has an atmosphere of reverence and worship. Omitted are the wine and myrrh, the cry of abandonment, and the Elijah taunt. Other episodes are noted instead—in particular, the prayers of Jesus. In Luke alone are related (1) Jesus’ prayer that God forgive his executioners, placing it in contrast with the soldiers’ mockery; (2) the promise in answer to the prayer of the “believing” criminal; and (3) the commitment of Jesus’ spirit to the Father. Luke’s presentation makes the Crucifixion a kind of worshipful commemoration.<\/p>\n<p>In the Gospel of John also one finds a change of theological focus. It goes further than Luke in removing shocking details such as the darkness and the taunts. Calm pervades throughout. Stress is laid on Jesus’ sovereign control of his situation, as the Crucifixion virtually becomes a coronation procession. John alone states that the inscription on the cross was written in Hebrew, Latin, and Greek—the charge thus becomes a worldwide proclamation of Christ’s enthronement. The inscription, “Jesus of Nazareth, King of the Jews,” continues Pilate’s dialogue on kingship beyond Jesus’ trial. John thus adds to Matthew’s emphasis: Jesus has not only become king but has been sovereign all along. The king is pictured as performing the priestly function and himself becoming the sacrifice. John alone mentions the hyssop (which had been used to sprinkle the blood of the lamb at the Passover, Ex 12:22) and Jesus’ cry, “It is finished” (Jn 19:29-30). Further, the piercing of Jesus’ side (vv 31-37), which shows the reality of his death, may also be seen symbolically, along with the “rivers of living water” (7:37-38), as typifying the outpouring of life in the new age.<\/p>\n<p>Thus, each Gospel pictures the meaning of Jesus’ death from a different vantage point. To combine their pictures gives new understanding of the significance of the cross. Rather than contradiction, one sees separate parts of a compelling whole.<\/p>\n<p class=\"h2\" id=\"TheTheologicalSignificanceofChristsCrucifixion\">The Theological Significance of Christ’s Crucifixion<\/p>\n<p>The cross plays a dual role in Christian theology. Some theologians emphasize the significance of the historical crucifixion of Jesus Christ and what it accomplished for the believer. Others focus on the symbolism of the cross in each believer’s life.<\/p>\n<p>The death and resurrection of Jesus of Nazareth are the central events of Christian theology. The cross has meaning because of the significance of the person who was put to death on it and because of what his death accomplished. “The word of the cross” was central in the salvation proclamation of the early church. Above all, the event of the cross was God’s principal saving act in history; hence the cross, though a past event, has present significance. Christ crucified and risen is the core of the church’s message (Gal 3:1).<\/p>\n<p>The central passage is 1 Corinthians 1:17–2:5. There the “word of the cross” (1:18) is contrasted with “eloquent wisdom” (v 17). Sounding like foolishness, it is offensive to both Greek philosophy and Jewish legalism (cf. Gal 6:12-15), but that very “weakness” in human eyes opens the door for the “power of God” (1 Cor 1:18). The cross in the church’s <span class=\"greek\" lang=\"el\">kerygma<\/span> (proclamation) illustrates the pattern of God’s action: he forges out of the debilitated things of life both power and wisdom (vv 26-30). Because philosophical speculation replaces God’s message with human wisdom and thus empties the cross of its significance, Paul rejected “lofty words” and preached only the “crucified Christ.” The “Holy Spirit’s power” thus became evident in Paul’s “weakness” (2:1-5). The central core of the gospel is God’s demonstration of victory emerging from seeming defeat, of power arising out of infirmity.<\/p>\n<p>The cross as the basis of atonement is the principal emphasis in the Epistles (see Eph 2:16; Col 1:20; 2:14), whereas in the book of Acts the resurrection seems more central (see Acts 2:33-36; 3:19-26; 13:37-39). The reason for the different emphasis is found in the different purposes of those writings: the cross tends to be used in didactic (instructional) sections, the resurrection in apologetic (persuasive) or kerygmatic sections, when the basis for salvation is being presented. In actuality they were a single event in salvation history. Jesus “was put to death for our trespasses and raised for our justification” (Rom 4:25).<\/p>\n<p>Paul expressed the significance of the cross in the words “redemption,” “propitiation,” and “justification.” The first two concepts have the “for us” theme traceable to the suffering servant (Is 53:10-12), whose death was for “the sin of many.” The idea of redemption in both Testaments is the payment of a price to “ransom” those held captive. That price, the NT explains, was paid on the cross, and humanity was thereby freed from sin (Mk 10:45; Ti 2:14; 1 Pt 1:18). The connection between Jesus’ death and the substitutionary preposition “instead of” is also seen in Galatians 3:13, which adds to the curse of Deuteronomy 21:23 the interpretation “for us” (cf. Rom 5:10-11, 18; 1 Cor 11:24; Eph 1:7; 2:13). Similarly, Paul’s concept of justification centers on the cross. It is “Christ crucified” who declares humanity righteous and makes freedom from sin possible (Rom 6:6; Gal 2:19-21). Human guilt was transferred to the cross and expiated there, opening up God’s forensic (legal) forgiveness of all who avail themselves of its power (1 Pt 1:18-21; 2:24; 3:18). Finally, the result is “reconciliation”—both vertically, between humans and God (Col 1:20), and horizontally, between previously opposed human forces (e.g., in Eph 2:13-16, between Jew and Gentile).<\/p>\n<p>Beyond the theological meaning of the literal cross on which Jesus Christ was put to death in Judea nearly 2,000 years ago is the symbolic significance of the cross for his followers today.<\/p>\n<p>Jesus made “bearing the cross” a condition of discipleship in five passages. There are two major variants: one, found in the material common to Matthew and Luke (Mt 10:38; Lk 14:27), is phrased negatively (“cannot be my disciple”); the other, which is found in all three synoptic Gospels (Mt 16:24; Mk 8:34; Luke 9:23), is phrased positively (“If anyone would come after me”). Two major motifs are found in the sayings. The major motif comes from the imagery of a condemned man carrying his cross to an execution site; a necessary part of discipleship is a daily (Lk 9:23) willingness to sacrifice all and to suffer for the sake of Christ. The central point is not death but disgrace; the disciple must be ready to become an outcast from society.<\/p>\n<p>Paul extended Christ’s metaphor to the death of self. He may have taken the idea from the early catechism, as seen in the baptismal creed of Romans 6:1-8, which identifies baptism as being “buried with him.” Paul interpreted the Christian’s identification with Christ’s death to mean that “our old self was crucified with him so that the sinful body might be destroyed, and we might no longer be enslaved to sin” (Rom 6:6). As further developed in 2 Corinthians 5:14-17, the believer participates in the death and resurrection of Christ, so that the old life has passed away and the new has come (5:17). The same view is found also in Galatians, which contrasts the mystical death of self to the legalistic system of the Judaizers. The believer is “crucified with Christ,” with the result that “it is no longer I who live” (Gal 2:20); “the flesh with its passions and desires” is “crucified” (5:24); and “far be it from me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world” (6:14). Believers must experience the cross before they can find the resurrection life.<\/p>\n<p><em>See also<\/em> Atonement; Criminal Law and Punishment; Eli, Eli, Lema Sabachthani; Golgotha; Redeemer, Redemption; Seven Last Sayings of Jesus.<\/p>","content_en":"<h3>CRUCIFIXION<\/h3>\n<p>Form of execution employed in the death of Jesus Christ. Two concepts related to crucifixion occur in Scripture: the “cross,” a pagan mode of capital punishment, and the “tree,” which was a Jewish form. Jesus’ crucifixion was the means by which he procured atonement for humanity. The term “cross” was also used figuratively by Jesus to portray the sacrifice required in discipleship, and it was used by the apostle Paul to symbolize the death of self in the process of transformation.<\/p>\n<p>Preview<\/p>\n<p>• Historical Background<\/p>\n<p>• Christ’s Crucifixion<\/p>\n<p>• The Theological Significance of Christ’s Crucifixion<\/p>\n<p class=\"h2\" id=\"HistoricalBackground\">Historical Background<\/p>\n<h5>The Pagan Mode<\/h5>\n<p>Literally, the word “cross” in Greek referred to a pointed stake used for various purposes, including an instrument of execution. It could be an upright stake, used to impale a victim, or a vertical stake with a crossbeam either across the top (T) or across the middle (+), used to hang or crucify a criminal, with the added disgrace of public display. Evidently crucifixion was practiced first by the Medes and Persians and later by Alexander the Great (356–323 <span>BC<\/span>), the Carthaginians, and the Romans. Both Greeks and Romans restricted its use to slaves, considering it too barbaric for citizens. In the imperial era the Romans extended the use to foreigners, but even so it was used mainly for crimes against the state.<\/p>\n<p>Crucifixion was universally recognized as the most horrible type of execution. In the East, in fact, it was used only as a further sign of disgrace for prisoners already executed, usually by decapitation. In the West the condemned criminal was scourged (whipped), usually at the place of execution, and forced to carry the crossbeam to the spot where a stake had already been erected. A tablet stating the crime was often placed around the offender’s neck and was fastened to the cross after the execution. The prisoner was commonly tied or sometimes nailed to the crossbeam (with the nails through the wrists, since the bones in the hand could not take the weight). The beam was then raised and fixed to the upright pole. If the executioners wished a particularly slow, agonizing death, they might drive blocks or pins into the stake for a seat or a step to support the feet. Death came about either through loss of blood circulation followed by coronary failure or through the collapse of one’s lungs, causing suffocation. That could take days, so often the victim’s legs would be broken below the knees with a club, causing massive shock and eliminating any further possibility of easing the pressure on the bound or spiked wrists. Usually a body was left on the cross to rot, but in some instances was given to relatives or friends for burial.<\/p>\n<h5>The Jewish Mode<\/h5>\n<p>A different form of crucifixion is seen in the OT. King Saul’s body was decapitated and affixed to a wall by the Philistines (1 Sm 31:9-10). The Persian king Darius made impaling the penalty for altering his decree (Ezr 6:11). According to Deuteronomy 21:22-23, the Eastern form was employed by the Jews with the added proviso that the body must be removed from “the tree” before nightfall, because the victim was “accursed by God” (cf. Gal 3:13) and must not remain to “defile the land.” The Roman form of crucifixion was not employed by the Jews. The only exception was a mass crucifixion of 800 rebels by the Jewish ruler Alexander Janneus in 76 <span>BC<\/span>, reported by the Jewish historian Josephus as being universally condemned by the Jews. Some believe that Jewish courts did practice the Western method of crucifixion after the second century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"ChristsCrucifixion\">Christ’s Crucifixion<\/p>\n<p>The NT (quoted in this article from the <span>rsv<\/span>) has much to say about Christ’s crucifixion because it is the central theme of the Christian faith.<\/p>\n<h5>The Predictions<\/h5>\n<p>The Gospels record three predictions by Christ of his own crucifixion (Mk 8:31; 9:31; 10:33-34 and parallel passages). In addition, John recorded three sayings about the Son of Man being “lifted up” (Jn 3:14; 8:28; 12:32-33), which parallel the synoptic predictions. Several themes are interwoven into those passages: (1) Christ’s passion (a term used for his suffering on the cross) was part of God’s redemptive purpose (Mk 8:31, “must”). (2) Both Jew and Roman were guilty of “delivering” and of “killing” Jesus. (3) His death would be followed by vindication via the resurrection. (4) His death itself, in a paradoxical way, was seen as a means of his entering into “glory” (seen in the symbolism John attached to “lifted up”). Other sayings that hint at Jesus’ fate are his comment about the murder of the prophets (Mt 23:29-30; Lk 13:33), his parables about the death of the prophets and the “son” (the marriage feast, Mt 22:1-14; the wicked tenants, Mk 12:1-10), and his teachings about the coming similar suffering of his disciples (Mt 10:24-28; Mk 8:34-35; Jn 15:18-25).<\/p>\n<h5>The Historical Event<\/h5>\n<p>The crucifixion of Jesus combined Roman and Jewish elements. Although the Gospel writers stressed Jewish guilt for their own polemical purposes, they were careful to distinguish between the leaders and the common people. It was the leaders who initiated Jesus’ arrest (Mk 14:43) and his trial by the Sanhedrin (vv 53-64). Though Pilate seemed to vacillate and in the end surrendered weakly to the crowds by “washing his hands” of any guilt (Mt 27:24), Rome was clearly implicated in the Crucifixion. Since the Sanhedrin did not have the power to inflict capital punishment, Pilate’s decision was necessary before crucifixion could occur. Further, Romans actually carried out the execution.<\/p>\n<p>At Jesus’ crucifixion Roman custom was observed in his scourging, his mock enthronement and stripping, the bearing of his own crossbeam, his being nailed to the cross, and the breaking of the two thieves’ legs. The elevated site fits the custom of displaying certain criminals publicly. So does the height of Jesus’ cross, probably seven to nine feet (2 to 3 meters). The presence of a tablet bearing the inscription “The King of the Jews” on the cross suggests that the crossbeam was fixed somewhere below the top of the stake. Jewish elements are seen in the wine mixed with myrrh (Mk 15:23), the vinegar on the hyssop reed (v 36), and the removal of the body before sunset and the beginning of the Sabbath (Jn 19:31).<\/p>\n<p>Although the fact of Jesus’ crucifixion is seldom challenged historically, the varying details in the four Gospels are sometimes regarded as later additions due to the influence of prophetic “fulfillment,” to Christian-Jewish polemics or to cultic considerations. However, one cannot conclude from the differences in the Gospel accounts that the details are not historical. Narrative selectivity on the part of the Gospel writers is in no sense evidence of fabrication.<\/p>\n<h5>The Emphasis in Each Gospel<\/h5>\n<p>The elements found in the individual passion narratives were selected by each writer to present a particular view of the crucifixion scene. It has been realized for some time that the Gospel writers were not only historians but also theologians, selecting scenes and portraying them to show the significance of the events for the Christian faith. Their selection is poignantly evident in the crucifixion narratives.<\/p>\n<p>Mark and Matthew both show the horror of the Messiah being put to death by human beings. The first half of Mark’s scene contrasts the taunts of the crowd with the true significance of Jesus’ death. The twofold “save yourself” (Mk 15:29-31) repeats Jesus’ words about rebuilding the temple in three days—prophetically pointing to the resurrection. The second half of Mark’s description stresses the horror of the scene, progressing from a darkness motif to the cry of abandonment to further taunts (vv 33-36).<\/p>\n<p>The Gospel of Matthew extends Mark’s imagery in certain important directions, adding that Jesus refused the stupefying drink (a drugged wine to alleviate pain) “when he tasted it” (Mt 27:34), as well as adding “yielded up his spirit” to the death scene (v 50). Matthew thus emphasizes that Jesus voluntarily faced his death fully conscious and in complete control of himself. Matthew’s irony and allusion also bring out the disparity between Jesus’ suffering and his vindication. Elements of vindication include the ripping of the temple veil (v 51) and the centurion’s testimony (v 54). In the remarkable supernatural scene of Matthew 27:52-53, Jesus’ death is followed immediately by an earthquake that opened tombs and revived “many bodies of the saints” who had died. For Matthew those events and others inaugurated the last days, the new age of salvation, when the power of death is broken and life is made available for all.<\/p>\n<p>The account in Luke’s Gospel is also quite remarkable. It has two major thrusts. First, Jesus is portrayed as the perfect example of the righteous martyr who forgives his enemies and by his attitude converts some of his opponents. The taunts of the rulers and soldiers are reversed when the crowd returns home “beating their breasts” (Lk 23:48) and the centurion cries, “Certainly this man was innocent!” (v 47). Second, in Luke the entire setting has an atmosphere of reverence and worship. Omitted are the wine and myrrh, the cry of abandonment, and the Elijah taunt. Other episodes are noted instead—in particular, the prayers of Jesus. In Luke alone are related (1) Jesus’ prayer that God forgive his executioners, placing it in contrast with the soldiers’ mockery; (2) the promise in answer to the prayer of the “believing” criminal; and (3) the commitment of Jesus’ spirit to the Father. Luke’s presentation makes the Crucifixion a kind of worshipful commemoration.<\/p>\n<p>In the Gospel of John also one finds a change of theological focus. It goes further than Luke in removing shocking details such as the darkness and the taunts. Calm pervades throughout. Stress is laid on Jesus’ sovereign control of his situation, as the Crucifixion virtually becomes a coronation procession. John alone states that the inscription on the cross was written in Hebrew, Latin, and Greek—the charge thus becomes a worldwide proclamation of Christ’s enthronement. The inscription, “Jesus of Nazareth, King of the Jews,” continues Pilate’s dialogue on kingship beyond Jesus’ trial. John thus adds to Matthew’s emphasis: Jesus has not only become king but has been sovereign all along. The king is pictured as performing the priestly function and himself becoming the sacrifice. John alone mentions the hyssop (which had been used to sprinkle the blood of the lamb at the Passover, Ex 12:22) and Jesus’ cry, “It is finished” (Jn 19:29-30). Further, the piercing of Jesus’ side (vv 31-37), which shows the reality of his death, may also be seen symbolically, along with the “rivers of living water” (7:37-38), as typifying the outpouring of life in the new age.<\/p>\n<p>Thus, each Gospel pictures the meaning of Jesus’ death from a different vantage point. To combine their pictures gives new understanding of the significance of the cross. Rather than contradiction, one sees separate parts of a compelling whole.<\/p>\n<p class=\"h2\" id=\"TheTheologicalSignificanceofChristsCrucifixion\">The Theological Significance of Christ’s Crucifixion<\/p>\n<p>The cross plays a dual role in Christian theology. Some theologians emphasize the significance of the historical crucifixion of Jesus Christ and what it accomplished for the believer. Others focus on the symbolism of the cross in each believer’s life.<\/p>\n<p>The death and resurrection of Jesus of Nazareth are the central events of Christian theology. The cross has meaning because of the significance of the person who was put to death on it and because of what his death accomplished. “The word of the cross” was central in the salvation proclamation of the early church. Above all, the event of the cross was God’s principal saving act in history; hence the cross, though a past event, has present significance. Christ crucified and risen is the core of the church’s message (Gal 3:1).<\/p>\n<p>The central passage is 1 Corinthians 1:17–2:5. There the “word of the cross” (1:18) is contrasted with “eloquent wisdom” (v 17). Sounding like foolishness, it is offensive to both Greek philosophy and Jewish legalism (cf. Gal 6:12-15), but that very “weakness” in human eyes opens the door for the “power of God” (1 Cor 1:18). The cross in the church’s <span class=\"greek\" lang=\"el\">kerygma<\/span> (proclamation) illustrates the pattern of God’s action: he forges out of the debilitated things of life both power and wisdom (vv 26-30). Because philosophical speculation replaces God’s message with human wisdom and thus empties the cross of its significance, Paul rejected “lofty words” and preached only the “crucified Christ.” The “Holy Spirit’s power” thus became evident in Paul’s “weakness” (2:1-5). The central core of the gospel is God’s demonstration of victory emerging from seeming defeat, of power arising out of infirmity.<\/p>\n<p>The cross as the basis of atonement is the principal emphasis in the Epistles (see Eph 2:16; Col 1:20; 2:14), whereas in the book of Acts the resurrection seems more central (see Acts 2:33-36; 3:19-26; 13:37-39). The reason for the different emphasis is found in the different purposes of those writings: the cross tends to be used in didactic (instructional) sections, the resurrection in apologetic (persuasive) or kerygmatic sections, when the basis for salvation is being presented. In actuality they were a single event in salvation history. Jesus “was put to death for our trespasses and raised for our justification” (Rom 4:25).<\/p>\n<p>Paul expressed the significance of the cross in the words “redemption,” “propitiation,” and “justification.” The first two concepts have the “for us” theme traceable to the suffering servant (Is 53:10-12), whose death was for “the sin of many.” The idea of redemption in both Testaments is the payment of a price to “ransom” those held captive. That price, the NT explains, was paid on the cross, and humanity was thereby freed from sin (Mk 10:45; Ti 2:14; 1 Pt 1:18). The connection between Jesus’ death and the substitutionary preposition “instead of” is also seen in Galatians 3:13, which adds to the curse of Deuteronomy 21:23 the interpretation “for us” (cf. Rom 5:10-11, 18; 1 Cor 11:24; Eph 1:7; 2:13). Similarly, Paul’s concept of justification centers on the cross. It is “Christ crucified” who declares humanity righteous and makes freedom from sin possible (Rom 6:6; Gal 2:19-21). Human guilt was transferred to the cross and expiated there, opening up God’s forensic (legal) forgiveness of all who avail themselves of its power (1 Pt 1:18-21; 2:24; 3:18). Finally, the result is “reconciliation”—both vertically, between humans and God (Col 1:20), and horizontally, between previously opposed human forces (e.g., in Eph 2:13-16, between Jew and Gentile).<\/p>\n<p>Beyond the theological meaning of the literal cross on which Jesus Christ was put to death in Judea nearly 2,000 years ago is the symbolic significance of the cross for his followers today.<\/p>\n<p>Jesus made “bearing the cross” a condition of discipleship in five passages. There are two major variants: one, found in the material common to Matthew and Luke (Mt 10:38; Lk 14:27), is phrased negatively (“cannot be my disciple”); the other, which is found in all three synoptic Gospels (Mt 16:24; Mk 8:34; Luke 9:23), is phrased positively (“If anyone would come after me”). Two major motifs are found in the sayings. The major motif comes from the imagery of a condemned man carrying his cross to an execution site; a necessary part of discipleship is a daily (Lk 9:23) willingness to sacrifice all and to suffer for the sake of Christ. The central point is not death but disgrace; the disciple must be ready to become an outcast from society.<\/p>\n<p>Paul extended Christ’s metaphor to the death of self. He may have taken the idea from the early catechism, as seen in the baptismal creed of Romans 6:1-8, which identifies baptism as being “buried with him.” Paul interpreted the Christian’s identification with Christ’s death to mean that “our old self was crucified with him so that the sinful body might be destroyed, and we might no longer be enslaved to sin” (Rom 6:6). As further developed in 2 Corinthians 5:14-17, the believer participates in the death and resurrection of Christ, so that the old life has passed away and the new has come (5:17). The same view is found also in Galatians, which contrasts the mystical death of self to the legalistic system of the Judaizers. The believer is “crucified with Christ,” with the result that “it is no longer I who live” (Gal 2:20); “the flesh with its passions and desires” is “crucified” (5:24); and “far be it from me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world” (6:14). Believers must experience the cross before they can find the resurrection life.<\/p>\n<p><em>See also<\/em> Atonement; Criminal Law and Punishment; Eli, Eli, Lema Sabachthani; Golgotha; Redeemer, Redemption; Seven Last Sayings of Jesus.<\/p>","summary_ro":"CRUCIFIXION Form of execution employed in the death of Jesus Christ. Two concepts related to crucifixion occur in Scripture: the “cross,” a pagan mode of capital punishment, and the “tree,” which was a Jewish form. Jesus’ crucifixion was the means by which he procured atonement for humanity. The term “cross” was also used figuratively by Jesus to portray the sacrifice required in discipleship, and it was used by the apostle Paul to symbolize the death of self in the process of transformation....","summary_en":"CRUCIFIXION Form of execution employed in the death of Jesus Christ. Two concepts related to crucifixion occur in Scripture: the “cross,” a pagan mode of capital punishment, and the “tree,” which was a Jewish form. Jesus’ crucifixion was the means by which he procured atonement for humanity. The term “cross” was also used figuratively by Jesus to portray the sacrifice required in discipleship, and it was used by the apostle Paul to symbolize the death of self in the process of transformation....","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9062,"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":11348,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Christ*, Exaltation","title_en":"of Christ*, Exaltation","content_ro":"<h3>EXALTATION OF CHRIST*<\/h3>\n<p>The glory and dominion which Jesus attained subsequent to the completion of his earthly work of suffering and death. It is at one and the same time the consummation of his redemptive sacrifice and the reward of his full obedience to the will of the Father. The exaltation thus includes the biblical doctrines of Jesus’ resurrection, ascension, and heavenly enthronement.<\/p>\n<p>During his earthly ministry, Jesus predicted not only that he would suffer, die, and be buried (Mt 20:28; Jn 3:14; 6:51; 10:11; etc.) but also that he would thereafter be exalted by the power of the Father to heavenly dominion and glory (Lk 24:26; Jn 17:5). This humiliation-exaltation pattern was plainly indicated by Jesus on the occasion of his encounter with a delegation of proselytes who sought to meet with the Lord (Jn 12:20-36). Jesus far exceeded the expectations of these Greeks by declaring that fellowship with his Father would be extended to the Gentiles in consequence of his imminent passion and resurrection. By affirming, “The hour has come for the Son of man to be glorified” (Jn 12:23, <span>rsv<\/span>), Jesus indicated that he would be endowed with honor and splendor at his exaltation to the presence of the Father in heaven. Jesus’ teaching in respect to his exaltation to heaven provided the foundation for the church’s more explicit teaching on the subject.<\/p>\n<p>The resurrection, the initial event in the exaltation of Jesus, is one of the central affirmations of NT teaching (Acts 2:24, 32; 3:15; 4:10; Rom 1:4; 1 Cor 15:4). From apostolic times Christians have consistently affirmed that at a particular moment in time and in a given place its founder literally passed from a state of death to a state of endless life. The absolute uniqueness of Christ’s exaltation via bodily resurrection from the dead sets Christianity in a class by itself among the religions of the world. A reading of the NT plainly indicates that Jesus openly predicted that death was unable to defeat him. To the skeptical Jews who demanded from Jesus a sign of the authority by which he purged the temple, the Lord answered: “Destroy this temple, and in three days I will raise it up” (Jn 2:19, <span>rsv<\/span>). After Peter’s crucial confession of Christ’s divine sonship at Caesarea Philippi, Jesus gave to his followers a more detailed account of the divine plan whereby he would be raised from the dead on the third day (Mt 16:21). To the disciples who assembled in Galilee shortly after his transfiguration, Jesus spoke plainly of his forthcoming exaltation: “The Son of man is to be delivered into the hands of men, and they will kill him, and he will be raised on the third day” (17:22-23, <span>rsv<\/span>). In the NT, the apostolic teaching about Christ’s death is almost always accompanied by an emphasis upon the certainty of his physical resurrection after three days.<\/p>\n<p>Furthermore, the NT writers were careful to spell out the profound theological significance of Christ’s exaltation in resurrection: (1) it demonstrates Christ’s certain power over death and the grave (Acts 2:24; 1 Cor 15:54-56); (2) it confirms the validity of Christ’s teachings, particularly his claims to divine Sonship (Acts 2:36; Rom 1:4); (3) it represents God’s ultimate vindication of his obedient, suffering servant (Phil 2:8-9); (4) it is the means of the justification (Rom 4:25) and regeneration (1 Pt 1:3) of the believer; and (5) it is the guarantee of the future resurrection of the Christian (Rom 6:5; 1 Cor 15:22-24). The effective cause of Christ’s resurrection is declared to be, on one hand, God (Ps 16:10; Acts 2:32; Eph 1:19-20) and, on the other hand, our Lord himself (Jn 2:19; 10:17-18).<\/p>\n<p>The ascension represents the second phase of the exaltation of Christ. According to the two NT historical accounts (Lk 24:50-51; Acts 1:9-11), 40 days after his death Jesus left his disciples for the last time and ascended into heaven. Jesus, who several times in John’s Gospel specifically refers to his ascension (Jn 3:13; 6:62; 14:12; 20:17), regarded the place to which he would depart as an actual locality in the heavenly realm (14:2). In his reflection upon this second stage of the exaltation intimated by Psalm 68:18, the apostle Paul associates the ascension with Christ’s triumph over his foes and the bestowal of spiritual gifts to the church (Eph 4:8). The victor triumphantly returned to his Father’s throne in order to bless his people. In what may be part of an early Christian hymn, Paul explicates what he regards as the supreme “mystery” of the Christian faith, namely, that Christ Jesus who “was manifested in the flesh” was at the close of his life “taken up into glory” (1 Tm 3:16).<\/p>\n<p>Alone among the writings of the NT, the Epistle to the Hebrews associates Christ’s ascension with his high priestly ministry in the heavenly sanctuary. He who steadfastly withstood every earthly trial, having “passed through the heavens,” is fully able to empathize with his people and impart grace to the tempted and distraught (Heb 4:14ff.). Employing the symbolism of the ancient Hebrew sanctuary, the writer conceptualizes the Ascension as the event whereby Christ enters into the inner shrine behind the curtain (6:19), bringing with him his own blood (9:12), to the end that he might appear in the presence of God on our behalf (v 24).<\/p>\n<p>The NT thus attributes considerable theological significance to this phase of Christ’s exaltation. By virtue of his exaltation to the Father, Christ (1) demonstrated his defeat of every earthly enemy (Eph 4:8); (2) sent the promised Holy Spirit (Jn 16:7; Acts 2:33), which awaited his glorification (Jn 7:39); and (3) formally undertook his heavenly priestly ministry (Heb 6:20).<\/p>\n<p>The third stage of Christ’s exaltation is his heavenly enthronement at the right hand of the Father. Following his passion, death, resurrection, and ascension to the heavenly realm, Christ is represented in Scripture as having taken his seat at the Father’s right hand. The biblical phrase “right hand of God” (Acts 7:55-56), which has been preserved in many later Christian creeds and confessions, is an anthropomorphism that figuratively describes Christ’s universal dominion, authority, and power in the presence of the Father. This aspect of Christ’s exaltation represents the fulfillment of his prayer recorded in John 17:5: “Now, Father, glorify me in your own presence with the glory I had with you before the world was made.”<\/p>\n<p>In the OT the description of God seated on the throne of the universe is a sign of his sovereignty (1 Kgs 22:19; Ps 99:1), majesty (Is 6:1-4) and holiness (Ps 47:8). That one should be invited to take a seat on the right hand of the sovereign in Eastern cultures was a token of extraordinary honor and authority (1 Kgs 2:19). The fact that the exalted Christ would be accorded this particular privilege was anticipated in the Scriptures of the OT (see Ps 8:5, quoted in Heb 2:8; and see Ps 110:1).<\/p>\n<p>The Epistle to the Hebrews, which shows unusual interest in the doctrine of Christ’s exaltation, represents Christ’s heavenly enthronement both as the sequel to his completed earthly sacrifice and as the commencement of his High Priestly ministration in the sanctuary on high. Affirming the superiority of Christ as High Priest of the new covenant, Hebrews 8:1-2 portrays Christ as seated at the right hand of the throne of the Majesty in heaven, a minister in the heavenlies. Christ’s enthronement affirms not only the finality of his earthly work of self-sacrifice but also his newly acquired status as mediator of the new and better covenant. Hebrews 10:11-18 pointedly contrasts the ineffectual sacrifices of the legal priests who <em>stand<\/em> in the performance of their ritual sacrifices with the effectual single sacrifice of Christ, who is now <em>seated<\/em> at the right hand of God as intercessor for the saints.<\/p>","content_en":"<h3>EXALTATION OF CHRIST*<\/h3>\n<p>The glory and dominion which Jesus attained subsequent to the completion of his earthly work of suffering and death. It is at one and the same time the consummation of his redemptive sacrifice and the reward of his full obedience to the will of the Father. The exaltation thus includes the biblical doctrines of Jesus’ resurrection, ascension, and heavenly enthronement.<\/p>\n<p>During his earthly ministry, Jesus predicted not only that he would suffer, die, and be buried (Mt 20:28; Jn 3:14; 6:51; 10:11; etc.) but also that he would thereafter be exalted by the power of the Father to heavenly dominion and glory (Lk 24:26; Jn 17:5). This humiliation-exaltation pattern was plainly indicated by Jesus on the occasion of his encounter with a delegation of proselytes who sought to meet with the Lord (Jn 12:20-36). Jesus far exceeded the expectations of these Greeks by declaring that fellowship with his Father would be extended to the Gentiles in consequence of his imminent passion and resurrection. By affirming, “The hour has come for the Son of man to be glorified” (Jn 12:23, <span>rsv<\/span>), Jesus indicated that he would be endowed with honor and splendor at his exaltation to the presence of the Father in heaven. Jesus’ teaching in respect to his exaltation to heaven provided the foundation for the church’s more explicit teaching on the subject.<\/p>\n<p>The resurrection, the initial event in the exaltation of Jesus, is one of the central affirmations of NT teaching (Acts 2:24, 32; 3:15; 4:10; Rom 1:4; 1 Cor 15:4). From apostolic times Christians have consistently affirmed that at a particular moment in time and in a given place its founder literally passed from a state of death to a state of endless life. The absolute uniqueness of Christ’s exaltation via bodily resurrection from the dead sets Christianity in a class by itself among the religions of the world. A reading of the NT plainly indicates that Jesus openly predicted that death was unable to defeat him. To the skeptical Jews who demanded from Jesus a sign of the authority by which he purged the temple, the Lord answered: “Destroy this temple, and in three days I will raise it up” (Jn 2:19, <span>rsv<\/span>). After Peter’s crucial confession of Christ’s divine sonship at Caesarea Philippi, Jesus gave to his followers a more detailed account of the divine plan whereby he would be raised from the dead on the third day (Mt 16:21). To the disciples who assembled in Galilee shortly after his transfiguration, Jesus spoke plainly of his forthcoming exaltation: “The Son of man is to be delivered into the hands of men, and they will kill him, and he will be raised on the third day” (17:22-23, <span>rsv<\/span>). In the NT, the apostolic teaching about Christ’s death is almost always accompanied by an emphasis upon the certainty of his physical resurrection after three days.<\/p>\n<p>Furthermore, the NT writers were careful to spell out the profound theological significance of Christ’s exaltation in resurrection: (1) it demonstrates Christ’s certain power over death and the grave (Acts 2:24; 1 Cor 15:54-56); (2) it confirms the validity of Christ’s teachings, particularly his claims to divine Sonship (Acts 2:36; Rom 1:4); (3) it represents God’s ultimate vindication of his obedient, suffering servant (Phil 2:8-9); (4) it is the means of the justification (Rom 4:25) and regeneration (1 Pt 1:3) of the believer; and (5) it is the guarantee of the future resurrection of the Christian (Rom 6:5; 1 Cor 15:22-24). The effective cause of Christ’s resurrection is declared to be, on one hand, God (Ps 16:10; Acts 2:32; Eph 1:19-20) and, on the other hand, our Lord himself (Jn 2:19; 10:17-18).<\/p>\n<p>The ascension represents the second phase of the exaltation of Christ. According to the two NT historical accounts (Lk 24:50-51; Acts 1:9-11), 40 days after his death Jesus left his disciples for the last time and ascended into heaven. Jesus, who several times in John’s Gospel specifically refers to his ascension (Jn 3:13; 6:62; 14:12; 20:17), regarded the place to which he would depart as an actual locality in the heavenly realm (14:2). In his reflection upon this second stage of the exaltation intimated by Psalm 68:18, the apostle Paul associates the ascension with Christ’s triumph over his foes and the bestowal of spiritual gifts to the church (Eph 4:8). The victor triumphantly returned to his Father’s throne in order to bless his people. In what may be part of an early Christian hymn, Paul explicates what he regards as the supreme “mystery” of the Christian faith, namely, that Christ Jesus who “was manifested in the flesh” was at the close of his life “taken up into glory” (1 Tm 3:16).<\/p>\n<p>Alone among the writings of the NT, the Epistle to the Hebrews associates Christ’s ascension with his high priestly ministry in the heavenly sanctuary. He who steadfastly withstood every earthly trial, having “passed through the heavens,” is fully able to empathize with his people and impart grace to the tempted and distraught (Heb 4:14ff.). Employing the symbolism of the ancient Hebrew sanctuary, the writer conceptualizes the Ascension as the event whereby Christ enters into the inner shrine behind the curtain (6:19), bringing with him his own blood (9:12), to the end that he might appear in the presence of God on our behalf (v 24).<\/p>\n<p>The NT thus attributes considerable theological significance to this phase of Christ’s exaltation. By virtue of his exaltation to the Father, Christ (1) demonstrated his defeat of every earthly enemy (Eph 4:8); (2) sent the promised Holy Spirit (Jn 16:7; Acts 2:33), which awaited his glorification (Jn 7:39); and (3) formally undertook his heavenly priestly ministry (Heb 6:20).<\/p>\n<p>The third stage of Christ’s exaltation is his heavenly enthronement at the right hand of the Father. Following his passion, death, resurrection, and ascension to the heavenly realm, Christ is represented in Scripture as having taken his seat at the Father’s right hand. The biblical phrase “right hand of God” (Acts 7:55-56), which has been preserved in many later Christian creeds and confessions, is an anthropomorphism that figuratively describes Christ’s universal dominion, authority, and power in the presence of the Father. This aspect of Christ’s exaltation represents the fulfillment of his prayer recorded in John 17:5: “Now, Father, glorify me in your own presence with the glory I had with you before the world was made.”<\/p>\n<p>In the OT the description of God seated on the throne of the universe is a sign of his sovereignty (1 Kgs 22:19; Ps 99:1), majesty (Is 6:1-4) and holiness (Ps 47:8). That one should be invited to take a seat on the right hand of the sovereign in Eastern cultures was a token of extraordinary honor and authority (1 Kgs 2:19). The fact that the exalted Christ would be accorded this particular privilege was anticipated in the Scriptures of the OT (see Ps 8:5, quoted in Heb 2:8; and see Ps 110:1).<\/p>\n<p>The Epistle to the Hebrews, which shows unusual interest in the doctrine of Christ’s exaltation, represents Christ’s heavenly enthronement both as the sequel to his completed earthly sacrifice and as the commencement of his High Priestly ministration in the sanctuary on high. Affirming the superiority of Christ as High Priest of the new covenant, Hebrews 8:1-2 portrays Christ as seated at the right hand of the throne of the Majesty in heaven, a minister in the heavenlies. Christ’s enthronement affirms not only the finality of his earthly work of self-sacrifice but also his newly acquired status as mediator of the new and better covenant. Hebrews 10:11-18 pointedly contrasts the ineffectual sacrifices of the legal priests who <em>stand<\/em> in the performance of their ritual sacrifices with the effectual single sacrifice of Christ, who is now <em>seated<\/em> at the right hand of God as intercessor for the saints.<\/p>","summary_ro":"EXALTATION OF CHRIST* The glory and dominion which Jesus attained subsequent to the completion of his earthly work of suffering and death. It is at one and the same time the consummation of his redemptive sacrifice and the reward of his full obedience to the will of the Father. The exaltation thus includes the biblical doctrines of Jesus’ resurrection, ascension, and heavenly enthronement. During his earthly ministry, Jesus predicted not only that he would suffer, die, and be buried (Mt 20:28...","summary_en":"EXALTATION OF CHRIST* The glory and dominion which Jesus attained subsequent to the completion of his earthly work of suffering and death. It is at one and the same time the consummation of his redemptive sacrifice and the reward of his full obedience to the will of the Father. The exaltation thus includes the biblical doctrines of Jesus’ resurrection, ascension, and heavenly enthronement. During his earthly ministry, Jesus predicted not only that he would suffer, die, and be buried (Mt 20:28...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14620,"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":28139,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Offense Offend","title_en":"Offense Offend","content_ro":"<h3>OFFEND, OFFENSE<\/h3>\n<p>Words used two ways in the Bible: doing what is wrong oneself, or causing someone else to do wrong or to stumble.<\/p>\n<p class=\"h2\" id=\"DoingWrong\">Doing Wrong<\/p>\n<p>In both the Hebrew of the OT and the Greek of the NT there are several words for sin or wrongdoing having a variety of different translations. With the word “offend” or “offense,” the emphasis is on the sin being against a person or against the law, an offense against either God or man.<\/p>\n<p>Sin is fundamentally an offense against God. For example, the people of Edom had grievously offended in taking vengeance on Judah, and so the hand of the Lord was against them in judgment (Ez 25:12-13). Israel commited an offense in their worship of Baal (Hos 13:1). The breaking of God’s law is spoken of as an “offense committed” (Dt 19:15; cf. 22:26; 25:2). In the NT, James (Jas 2:10; 3:2) speaks of offenses against God and against his law.<\/p>\n<p>There are many passages in the Bible addressing one man’s offense against another: for example, Abraham’s against Abimelech (Gn 20:9), or Pharaoh’s chief butler and chief baker against their master (40:1). Sometimes it is an alleged offense and no actual wrong has been done (e.g., Gn 31:36; 2 Kgs 18:14; Jer 37:18). Paul, in his defense before the Roman governor Festus, said, “Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended at all” (Acts 25:8, <span>rsv<\/span>).<\/p>\n<p>Finally, the Bible speaks about dealing with real offenses against God and people. Offenses should be acknowledged and confessed (Hos 5:15). One’s proper resolution before God is “I will not offend any more” (Jb 34:31, <span>rsv<\/span>). One needs to make amends for offenses (Eccl 10:4) and to forgive the offenses of others (Prv 17:9; 19:11). Jesus Christ died for our offenses (Rom 4:25; 5:15-21), so that in turning to him there is forgiveness for all sins.<\/p>\n<p class=\"h2\" id=\"CausingAnothertoSin\">Causing Another to Sin<\/p>\n<p>The noun “offense” and the verb “offend” are also used in reference to a person being caused to stumble or to do what is wrong. There are three ways in which this may happen:<\/p>\n<p>1. There may be something in the individual that causes him or her to stumble. Jesus expressed the seriousness of this, and though speaking metaphorically, he indicated the strenuous steps of prevention (Mt 5:29-30; 18:8-9).<\/p>\n<li>2. There may be something in a person that causes offense to others. Jesus said, “Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!” (Mt 18:7, <span>kjv<\/span>). There are, in fact, many NT passages that insist that one should live so as not to cause others to stumble (Rom 14:13). The apostle Paul says, “Don’t tear apart the work of God over what you eat. Remember, there is nothing wrong with these things in themselves. But it is wrong to eat anything if it makes another person stumble. Don’t eat meat or drink wine or do anything else if it might cause another Christian to stumble” (Rom 14:20-21, <span>nlt<\/span>; cf. 1 Cor 10:32; 2 Cor 6:3).<\/li>\n<li>3. However, people may be offended at the truth through no fault of the person who presents it. Isaiah speaks of God as “a stone that causes people to stumble and a rock that makes them fall” (Is 8:14) in that people would not always accept his demands and the way of faith in him. The NT takes these same words and applies them to the offense of the gospel of Christ (Rom 9:32-33; 1 Pt 2:8). In the time of his ministry there were those who were offended at Jesus—at his lowly birth (Mt 13:57), at what he said and did (15:12), or because of the cost of following him (13:21). Even disciples were capable of being offended and turning aside (Jn 6:61). In the end all were offended and fled from him (Mt 26:31, 56). Finally, the apostle Paul spoke of the offense in the preaching of the cross of Christ. He could have chosen to preach a popular message and avoided persecution, a “message that doesn’t offend anyone” (Gal 5:11). He chose rather to preach the cross even though it was a stumbling block to Jews and folly to Gentiles (1 Cor 1:23).<\/li>\n<p><em>See also<\/em> Sin.<\/p>","content_en":"<h3>OFFEND, OFFENSE<\/h3>\n<p>Words used two ways in the Bible: doing what is wrong oneself, or causing someone else to do wrong or to stumble.<\/p>\n<p class=\"h2\" id=\"DoingWrong\">Doing Wrong<\/p>\n<p>In both the Hebrew of the OT and the Greek of the NT there are several words for sin or wrongdoing having a variety of different translations. With the word “offend” or “offense,” the emphasis is on the sin being against a person or against the law, an offense against either God or man.<\/p>\n<p>Sin is fundamentally an offense against God. For example, the people of Edom had grievously offended in taking vengeance on Judah, and so the hand of the Lord was against them in judgment (Ez 25:12-13). Israel commited an offense in their worship of Baal (Hos 13:1). The breaking of God’s law is spoken of as an “offense committed” (Dt 19:15; cf. 22:26; 25:2). In the NT, James (Jas 2:10; 3:2) speaks of offenses against God and against his law.<\/p>\n<p>There are many passages in the Bible addressing one man’s offense against another: for example, Abraham’s against Abimelech (Gn 20:9), or Pharaoh’s chief butler and chief baker against their master (40:1). Sometimes it is an alleged offense and no actual wrong has been done (e.g., Gn 31:36; 2 Kgs 18:14; Jer 37:18). Paul, in his defense before the Roman governor Festus, said, “Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended at all” (Acts 25:8, <span>rsv<\/span>).<\/p>\n<p>Finally, the Bible speaks about dealing with real offenses against God and people. Offenses should be acknowledged and confessed (Hos 5:15). One’s proper resolution before God is “I will not offend any more” (Jb 34:31, <span>rsv<\/span>). One needs to make amends for offenses (Eccl 10:4) and to forgive the offenses of others (Prv 17:9; 19:11). Jesus Christ died for our offenses (Rom 4:25; 5:15-21), so that in turning to him there is forgiveness for all sins.<\/p>\n<p class=\"h2\" id=\"CausingAnothertoSin\">Causing Another to Sin<\/p>\n<p>The noun “offense” and the verb “offend” are also used in reference to a person being caused to stumble or to do what is wrong. There are three ways in which this may happen:<\/p>\n<p>1. There may be something in the individual that causes him or her to stumble. Jesus expressed the seriousness of this, and though speaking metaphorically, he indicated the strenuous steps of prevention (Mt 5:29-30; 18:8-9).<\/p>\n<li>2. There may be something in a person that causes offense to others. Jesus said, “Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!” (Mt 18:7, <span>kjv<\/span>). There are, in fact, many NT passages that insist that one should live so as not to cause others to stumble (Rom 14:13). The apostle Paul says, “Don’t tear apart the work of God over what you eat. Remember, there is nothing wrong with these things in themselves. But it is wrong to eat anything if it makes another person stumble. Don’t eat meat or drink wine or do anything else if it might cause another Christian to stumble” (Rom 14:20-21, <span>nlt<\/span>; cf. 1 Cor 10:32; 2 Cor 6:3).<\/li>\n<li>3. However, people may be offended at the truth through no fault of the person who presents it. Isaiah speaks of God as “a stone that causes people to stumble and a rock that makes them fall” (Is 8:14) in that people would not always accept his demands and the way of faith in him. The NT takes these same words and applies them to the offense of the gospel of Christ (Rom 9:32-33; 1 Pt 2:8). In the time of his ministry there were those who were offended at Jesus—at his lowly birth (Mt 13:57), at what he said and did (15:12), or because of the cost of following him (13:21). Even disciples were capable of being offended and turning aside (Jn 6:61). In the end all were offended and fled from him (Mt 26:31, 56). Finally, the apostle Paul spoke of the offense in the preaching of the cross of Christ. He could have chosen to preach a popular message and avoided persecution, a “message that doesn’t offend anyone” (Gal 5:11). He chose rather to preach the cross even though it was a stumbling block to Jews and folly to Gentiles (1 Cor 1:23).<\/li>\n<p><em>See also<\/em> Sin.<\/p>","summary_ro":"OFFEND, OFFENSE Words used two ways in the Bible: doing what is wrong oneself, or causing someone else to do wrong or to stumble. Doing Wrong In both the Hebrew of the OT and the Greek of the NT there are several words for sin or wrongdoing having a variety of different translations. With the word “offend” or “offense,” the emphasis is on the sin being against a person or against the law, an offense against either God or man. Sin is fundamentally an offense against God. For example, the peopl...","summary_en":"OFFEND, OFFENSE Words used two ways in the Bible: doing what is wrong oneself, or causing someone else to do wrong or to stumble. Doing Wrong In both the Hebrew of the OT and the Greek of the NT there are several words for sin or wrongdoing having a variety of different translations. With the word “offend” or “offense,” the emphasis is on the sin being against a person or against the law, an offense against either God or man. Sin is fundamentally an offense against God. For example, the peopl...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32521,"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":34484,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Servant of the Lord","title_en":"Servant of the Lord","content_ro":"<h3>SERVANT OF THE LORD<\/h3>\n<p>Title applied to a variety of persons in the Bible. The basic term, “servant,” covers a range of meanings. Used some 800 times in the OT alone, “servant” refers to a slave, to an officer close to the king, or to the chosen leader of God’s people.<\/p>\n<p>Isaiah 41:8-9 defines this highest servanthood as something granted by God’s grace: “But you, Israel, my servant, Jacob whom I have chosen . . . ; you whom I took from the ends of the earth, and called from its farthest corners, saying to you, ‘You are my servant. . . . ’ ” (<span>rsv<\/span>). This title is thus applicable to heroes of faith and action—to the patriarchs (Gn 26:24; Ez 28:25; 37:25), to Moses (Ex 14:31; 1 Kgs 8:53, 56), to David (2 Sm 7:26-29; Jer 33:21-26; Ez 37:24) and his descendants (as Hezekiah, Eliakim, Zerubbabel—Hg 2:23), to the prophets (2 Kgs 10:10; 14:25), and to other faithful Israelites, such as Joshua and Caleb (Nm 14:24; Jos 24:29; Jgs 2:8).<\/p>\n<p>Prophets other than Isaiah employ this term, but only Zechariah joins him in giving an apparently messianic prediction to this name. Zechariah 3:8 says, “Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men of good omen: behold, I will bring my servant the Branch” (<span>rsv<\/span>). Some would see Zerubbabel as the individual in view here (cf. Zec 6:12); however, the use of “Branch” is decidedly messianic in Isaiah (Is 11:1) and Jeremiah (Jer 33:15).<\/p>\n<p>“<em>The<\/em> servant of the Lord,” in specialized biblical usage, points to the Messiah while also alluding to Isaiah’s central message. Though Isaiah, with others, employs “servant” with a range of significations, he composed some passages known as the Servant Songs. These distinctive sections of his book are distinguishable in content, but they cannot be extracted from the surrounding context without disrupting the flow of prophecy. Isaiah’s focus is on the future Messiah-servant. None can question the NT’s unanimous messianic interpretation of Isaiah’s servant, nor its application of this understanding to Jesus Christ.<\/p>\n<p>A “servant Christology” pervades Acts (Acts 3:13, 26; 4:27, 30), and 1 Peter, with numerous allusions in the Gospels. Jesus himself quotes Isaiah 53 explicitly only in Luke 22:37, but he seems to allude to it in Mark 10:45, 14:24, and possibly 9:12. Peter not only emphasizes vicarious, redemptive suffering (1 Pt 2:21-25; 3:18) but seems to highlight the theme of Isaiah 53 in summing up OT prophecy (1:11) as predicting “the sufferings of Christ and the glories that would follow.” Paul includes these elements (1 Cor 15:3; Phil 2:6-11; cf. Rom 4:25; 5:19; 2 Cor 5:21), and John’s “Lamb of God” title derives from Isaiah 53:7 no less than from the entire sacrificial system.<\/p>\n<p><em>See also<\/em> Christology; Isaiah, Book of.<\/p>","content_en":"<h3>SERVANT OF THE LORD<\/h3>\n<p>Title applied to a variety of persons in the Bible. The basic term, “servant,” covers a range of meanings. Used some 800 times in the OT alone, “servant” refers to a slave, to an officer close to the king, or to the chosen leader of God’s people.<\/p>\n<p>Isaiah 41:8-9 defines this highest servanthood as something granted by God’s grace: “But you, Israel, my servant, Jacob whom I have chosen . . . ; you whom I took from the ends of the earth, and called from its farthest corners, saying to you, ‘You are my servant. . . . ’ ” (<span>rsv<\/span>). This title is thus applicable to heroes of faith and action—to the patriarchs (Gn 26:24; Ez 28:25; 37:25), to Moses (Ex 14:31; 1 Kgs 8:53, 56), to David (2 Sm 7:26-29; Jer 33:21-26; Ez 37:24) and his descendants (as Hezekiah, Eliakim, Zerubbabel—Hg 2:23), to the prophets (2 Kgs 10:10; 14:25), and to other faithful Israelites, such as Joshua and Caleb (Nm 14:24; Jos 24:29; Jgs 2:8).<\/p>\n<p>Prophets other than Isaiah employ this term, but only Zechariah joins him in giving an apparently messianic prediction to this name. Zechariah 3:8 says, “Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men of good omen: behold, I will bring my servant the Branch” (<span>rsv<\/span>). Some would see Zerubbabel as the individual in view here (cf. Zec 6:12); however, the use of “Branch” is decidedly messianic in Isaiah (Is 11:1) and Jeremiah (Jer 33:15).<\/p>\n<p>“<em>The<\/em> servant of the Lord,” in specialized biblical usage, points to the Messiah while also alluding to Isaiah’s central message. Though Isaiah, with others, employs “servant” with a range of significations, he composed some passages known as the Servant Songs. These distinctive sections of his book are distinguishable in content, but they cannot be extracted from the surrounding context without disrupting the flow of prophecy. Isaiah’s focus is on the future Messiah-servant. None can question the NT’s unanimous messianic interpretation of Isaiah’s servant, nor its application of this understanding to Jesus Christ.<\/p>\n<p>A “servant Christology” pervades Acts (Acts 3:13, 26; 4:27, 30), and 1 Peter, with numerous allusions in the Gospels. Jesus himself quotes Isaiah 53 explicitly only in Luke 22:37, but he seems to allude to it in Mark 10:45, 14:24, and possibly 9:12. Peter not only emphasizes vicarious, redemptive suffering (1 Pt 2:21-25; 3:18) but seems to highlight the theme of Isaiah 53 in summing up OT prophecy (1:11) as predicting “the sufferings of Christ and the glories that would follow.” Paul includes these elements (1 Cor 15:3; Phil 2:6-11; cf. Rom 4:25; 5:19; 2 Cor 5:21), and John’s “Lamb of God” title derives from Isaiah 53:7 no less than from the entire sacrificial system.<\/p>\n<p><em>See also<\/em> Christology; Isaiah, Book of.<\/p>","summary_ro":"SERVANT OF THE LORD Title applied to a variety of persons in the Bible. The basic term, “servant,” covers a range of meanings. Used some 800 times in the OT alone, “servant” refers to a slave, to an officer close to the king, or to the chosen leader of God’s people. Isaiah 41:8-9 defines this highest servanthood as something granted by God’s grace: “But you, Israel, my servant, Jacob whom I have chosen . . . ; you whom I took from the ends of the earth, and called from its farthest corners, s...","summary_en":"SERVANT OF THE LORD Title applied to a variety of persons in the Bible. The basic term, “servant,” covers a range of meanings. Used some 800 times in the OT alone, “servant” refers to a slave, to an officer close to the king, or to the chosen leader of God’s people. Isaiah 41:8-9 defines this highest servanthood as something granted by God’s grace: “But you, Israel, my servant, Jacob whom I have chosen . . . ; you whom I took from the ends of the earth, and called from its farthest corners, s...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67133,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of the Dead","title_en":"The Resurrection of the Dead","content_ro":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","content_en":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","summary_ro":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","summary_en":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94759,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of the Dead","title_en":"The Resurrection of the Dead","content_ro":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","content_en":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","summary_ro":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","summary_en":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122385,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of the Dead","title_en":"The Resurrection of the Dead","content_ro":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","content_en":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","summary_ro":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","summary_en":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150011,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of the Dead","title_en":"The Resurrection of the Dead","content_ro":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","content_en":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","summary_ro":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","summary_en":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","source":"ThemeNotes.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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