1
Acum dar nu este nici o osândire pentru ceice sânt în Hristos Isus, cari nu trăiesc după îndemnurile firii pământeşti, ci după îndemnurile Duhului.
2
În adevăr, legea Duhului de viaţă în Hristos Isus, m-a izbăvit de Legea păcatului şi a morţii.
3
Căci-lucru cu neputinţă Legii, întrucât firea pământească (Greceşte: carnea, aici şi peste tot unde e ,,firea pământească``.) o făcea fără putere-Dumnezeu a osândit păcatul în firea pământească, trimeţînd, din pricina păcatului, pe însuş Fiul Său într-o fire asemănătoare cu a păcatului,
4
pentruca porunca Legii să fie împlinită în noi, cari trăim nu după îndemnurile firii pământeşti, ci după îndemnurile Duhului.
5
În adevăr, ceice trăiesc după îndemnurile firii pământeşti, umblă după lucrurile firii pământeşti; pe când cei ce trăiesc după îndemnurile Duhului, umblă după lucrurile Duhului.
6
Şi umblarea după lucrurile firii pământeşti, este moarte, pe când umblarea după lucrurile Duhului este viaţă şi pace.
7
Fiindcă umblarea după lucrurile firii pământeşti este vrăjmăşie împotriva lui Dumnezeu, căci, ea nu se supune Legii lui Dumnezeu, şi nici nu poate să se supună.
8
Deci, ceice sânt pământeşti, nu pot să placă lui Dumnezeu.
9
Voi însă nu mai sânteţi pământeşti, ci duhovniceşti, dacă Duhul lui Dumnezeu locuieşte în adevăr în voi. Dacă n-are cineva Duhul lui Hristos, nu este al Lui.
10
Şi dacă Hristos este în voi, trupul vostru, da, este supus morţii, din pricina păcatului; dar duhul vostru este viu, din pricina neprihănirii.
11
Şi dacă Duhul Celui ce a înviat pe Isus dintre cei morţi locuieşte în voi, Cel ce a înviat pe Hristos Isus din morţi, va învia şi trupurile voastre muritoare, din pricina Duhului Său, care locuieşte în voi.
12
Aşa dar, fraţilor, noi nu mai datorăm nimic firii pământeşti, ca să trăim după îndemnurile ei.
13
Dacă trăiţi după îndemnurile ei, veţi muri; dar dacă, prin Duhul, faceţi să moară faptele trupului, veţi trăi.
14
Căci toţi ceice sânt călăuziţi de Duhul lui Dumnezeu sânt fii ai lui Dumnezeu.
15
Şi voi n-aţi primit un duh de robie, ca să mai aveţi frică; ci aţi primit un duh de înfiere, care ne face să strigăm: ,,Ava! adică: Tată!``
16
Însuş Duhul adevereşte împreună cu duhul nostru că sântem copii ai lui Dumnezeu.
17
Şi, dacă sântem copii, sântem şi moştenitori: moştenitori ai lui Dumnezeu, şi împreună moştenitori cu Hristos, dacă suferim cu adevărat împreună cu El, ca să fim şi proslăviţi împreună cu El.
18
Eu socotesc că suferinţele din vremea de acum nu sânt vrednice să fie puse alături cu slava viitoare, care are să fie descoperită faţă de noi.
19
De asemenea, şi firea aşteaptă cu o dorinţă înfocată descoperirea fiilor lui Dumnezeu.
20
Căci firea a fost supusă deşertăciunii-nu de voie, ci din pricina celui ce a supus-o-cu nădejdea însă,
21
că şi ea va fi izbăvită din robia stricăciunii, ca să aibă parte de slobozenia slavei copiilor lui Dumnezeu.
22
Dar ştim că până în ziua de azi, toată firea suspină şi sufere durerile naşterii.
23
Şi nu numai ea, dar şi noi, cari avem cele dintâi roade ale Duhului, suspinăm în noi, şi aşteptăm înfierea, adică răscumpărarea trupului nostru.
24
Căci în nădejdea aceasta am fost mântuiţi. Dar o nădejde care se vede, nu mai este nădejde: pentrucă ce se vede, se mai poate nădăjdui?
25
Pe când, dacă nădăjduim ce nu vedem, aşteptăm cu răbdare.
26
Şi tot astfel şi Duhul ne ajută în slăbiciunea noastră: căci nu ştim cum trebuie să ne rugăm. Dar însuş Duhul mijloceşte pentru noi cu suspine negrăite.
27
Şi Cel ce cercetează inimile, ştie care este năzuinţa Duhului; pentrucă El mijloceşte pentru sfinţi după voia lui Dumnezeu.
28
De altă parte, ştim că toate lucrurile lucrează împreună spre binele celorce iubesc pe Dumnezeu, şi anume, spre binele celorce sânt chemaţi după planul Său.
29
Căci pe aceia, pe cari i-a cunoscut mai dinainte, i-a şi hotărât mai dinainte să fie asemenea chipului Fiului Său, pentruca El să fie cel întâi născut dintre mai mulţi fraţi.
30
Şi pe aceia pe cari i-a hotărât mai dinainte, i-a şi chemat; şi pe aceia pe cari i-a chemat, i-a şi socotit neprihăniţi; iar pe aceia pe cari i-a socotit neprihăniţi, i-a şi proslăvit.
31
Deci, ce vom zice noi în faţa tuturor acestor lucruri? Dacă Dumnezeu este pentru noi, cine va fi împotriva noastră?
32
El, care n-a cruţat nici chiar pe Fiul Său, ci L-a dat pentru noi toţi, cum nu ne va da fără plată, împreună cu El, toate lucrurile?
33
Cine va ridica pâră împotriva aleşilor lui Dumnezeu? Dumnezeu este Acela, care-i socoteşte neprihăniţi!
34
Cine-i va osândi? Hristos a murit! Ba mai mult, El a şi înviat, stă la dreapta lui Dumnezeu, şi mijloceşte pentru noi!
35
Cine ne va despărţi pe noi de dragostea lui Hristos? Necazul, sau strâmtorarea, sau prigonirea, sau foametea, sau lipsa de îmbrăcăminte, sau primejdia sau sabia?
36
După cum este scris: ,,Din pricina Ta sântem daţi morţii toată ziua; sântem socotiţi ca nişte oi de tăiat.``
37
Totuş în toate aceste lucruri noi sântem mai mult decât biruitori, prin Acela care ne-a iubit.
38
Căci sânt bine încredinţat că nici moartea, nici viaţa, nici îngerii, nici stăpânirile, nici puterile, nici lucrurile de acum, nici cele viitoare,
39
nici înălţimea, nici adâncimea, nici o altă făptură (Sau: zidire.), nu vor fi în stare să ne despartă de dragostea lui Dumnezeu, care este în Isus Hristos, Domnul nostru.
{"verseMap":{"1":[{"id":7424,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Conform*, Conformation*","title_en":"Conform*, Conformation*","content_ro":"<h3>CONFORM*, CONFORMATION*<\/h3>\n<p>Spiritual process of molding the believer into the image of Jesus. Paul speaks of this in Romans 8:28-30:<\/p>\n<p>And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; and those he called, he also justified; those he justified, he also glorified (<span>niv<\/span>).<\/p>\n<p>Since it is God’s desire and plan to have many sons and daughters, each believer has to be conformed to the prototype, Jesus. Note how the words “predestined,” “called,” “justified,” and especially “glorified” in Romans 8:29-30 are in the past tense. That is because God, from his eternal perspective, sees this process as having been completed already. From God’s perspective, believers have been glorified already because he sees them like his Son. But still, in the reality of time, they must undergo the process of being conformed to the image of God’s Son. God is working together all things in the lives of those who love him and are called according to his purpose. His goal is to conform each son and daughter to the image of his beloved Son.<\/p>\n<p>When one continues to read the rest of Romans 8, it is quite evident that the “things” God uses to conform Christians involve various kinds of suffering. Conformity to the image of Jesus Christ necessitates conformity to his death (see Phil 3:10). Whereas transformation involves an inward, life-imparted change in our essential constitution, conformation entails outward pressure that works the image of Christ into his children. If they are to be made like him, they must have both. To know Jesus, as far as Paul was concerned, was to know both the power of his resurrection and the fellowship of his sufferings. No one likes to suffer; no one wants to be a Job. But Job was insightful when he said, “When he has tried me, I shall come forth as gold” (Jb 23:10, <span>rsv<\/span>). Suffering produces an element in the believer that they do not inherently possess. God uses sufferings to conform them to the image of his Son.<\/p>\n<p>The Lord Jesus left his followers a pattern of suffering that cannot be avoided. This is the path that he, the pioneer of salvation, took. The Father perfected him through suffering (Heb 2:10)—i.e., he, as a man, was made fully qualified to be our leader and even our merciful High Priest because of what he suffered on our behalf. Christians should expect to suffer, at least in part, some of the things Jesus suffered. Of course, this does not mean that any believer can repeat his unique act of suffering on the cross for redemption. Peter says that “Christ also suffered for you, leaving you an example, that you should follow in his steps” (1 Pt 2:21, <span>rsv<\/span>). The Greek word underlying “example” <em>(<\/em><span class=\"greek\" lang=\"el\">hupogramma<\/span><em>)<\/em> in common Greek usage designated a tracing tablet that contained the entire Greek alphabet. Students would use this to trace the alphabet. They would have to learn each letter, from alpha to omega. The life of Jesus, a life of suffering, is just such a tracing tablet. Those who learn to follow Jesus will be those who know what it is to suffer, for suffering is the means by which God conforms us to the image of Jesus.<\/p>\n<p><em>See also<\/em> Transformation.<\/p>","content_en":"<h3>CONFORM*, CONFORMATION*<\/h3>\n<p>Spiritual process of molding the believer into the image of Jesus. Paul speaks of this in Romans 8:28-30:<\/p>\n<p>And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; and those he called, he also justified; those he justified, he also glorified (<span>niv<\/span>).<\/p>\n<p>Since it is God’s desire and plan to have many sons and daughters, each believer has to be conformed to the prototype, Jesus. Note how the words “predestined,” “called,” “justified,” and especially “glorified” in Romans 8:29-30 are in the past tense. That is because God, from his eternal perspective, sees this process as having been completed already. From God’s perspective, believers have been glorified already because he sees them like his Son. But still, in the reality of time, they must undergo the process of being conformed to the image of God’s Son. God is working together all things in the lives of those who love him and are called according to his purpose. His goal is to conform each son and daughter to the image of his beloved Son.<\/p>\n<p>When one continues to read the rest of Romans 8, it is quite evident that the “things” God uses to conform Christians involve various kinds of suffering. Conformity to the image of Jesus Christ necessitates conformity to his death (see Phil 3:10). Whereas transformation involves an inward, life-imparted change in our essential constitution, conformation entails outward pressure that works the image of Christ into his children. If they are to be made like him, they must have both. To know Jesus, as far as Paul was concerned, was to know both the power of his resurrection and the fellowship of his sufferings. No one likes to suffer; no one wants to be a Job. But Job was insightful when he said, “When he has tried me, I shall come forth as gold” (Jb 23:10, <span>rsv<\/span>). Suffering produces an element in the believer that they do not inherently possess. God uses sufferings to conform them to the image of his Son.<\/p>\n<p>The Lord Jesus left his followers a pattern of suffering that cannot be avoided. This is the path that he, the pioneer of salvation, took. The Father perfected him through suffering (Heb 2:10)—i.e., he, as a man, was made fully qualified to be our leader and even our merciful High Priest because of what he suffered on our behalf. Christians should expect to suffer, at least in part, some of the things Jesus suffered. Of course, this does not mean that any believer can repeat his unique act of suffering on the cross for redemption. Peter says that “Christ also suffered for you, leaving you an example, that you should follow in his steps” (1 Pt 2:21, <span>rsv<\/span>). The Greek word underlying “example” <em>(<\/em><span class=\"greek\" lang=\"el\">hupogramma<\/span><em>)<\/em> in common Greek usage designated a tracing tablet that contained the entire Greek alphabet. Students would use this to trace the alphabet. They would have to learn each letter, from alpha to omega. The life of Jesus, a life of suffering, is just such a tracing tablet. Those who learn to follow Jesus will be those who know what it is to suffer, for suffering is the means by which God conforms us to the image of Jesus.<\/p>\n<p><em>See also<\/em> Transformation.<\/p>","summary_ro":"CONFORM*, CONFORMATION* Spiritual process of molding the believer into the image of Jesus. Paul speaks of this in Romans 8:28-30: And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; and those he called, he also justified; those he justified, he...","summary_en":"CONFORM*, CONFORMATION* Spiritual process of molding the believer into the image of Jesus. Paul speaks of this in Romans 8:28-30: And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; and those he called, he also justified; those he justified, he...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9698,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Discipline","title_en":"Discipline","content_ro":"<h3>DISCIPLINE<\/h3>\n<p>Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following.<\/p>\n<p>Preview<\/p>\n<p>• Biblical Teaching<\/p>\n<p>• Self-Discipline<\/p>\n<p>• Parental Discipline<\/p>\n<p>• Church Discipline<\/p>\n<p class=\"h2\" id=\"BiblicalTeaching\">Biblical Teaching<\/p>\n<p>Although used only once in the <span>kjv<\/span> (Jb 36:10), the word “discipline,” in various noun and verb forms, occurs frequently in modern versions of the Bible. The Hebrew and Greek words commonly rendered “discipline” are sometimes translated as “reproof,” “warning,” “restraint,” “correction,” or (especially in <span>kjv<\/span>) “chastisement.” More positive synonyms include “upbringing,” “training,” “instruction,” and “education.”<\/p>\n<p>OT usage of “discipline” is noticeably more negative than in the NT, principally because of the legal aspect of God’s approach to Israel under the old (Mosaic) covenant. The “new covenant” approach to the church leads to a more positive language of discipline in the NT. Yet both covenants had the same goal: righteousness. Considered in that light, even the OT emphasis on punishment proceeds from a positive motive toward a constructive goal. Where the OT emphasized retaliation, it was to teach offenders the nature of their offense by showing them an effect like the one they had caused. Vindication of a wronged person’s rights also vindicated God’s righteousness. Vindication was an important way of upholding God’s justice. Retribution was also important. Covenant breaking brought on the covenant curse (Dt 27:26) in the form of punitive discipline. Retribution reestablished the authority of God’s law and taught respect for his standards of righteousness.<\/p>\n<p>Complementary to punitive discipline, positive discipline can be thought of as reinforcive discipline. God always disciplines; he does so punitively when necessary, but reinforcingly when possible.<\/p>\n<p>Discipline is frequently spoken of as being exercised by God over Israel (Lv 26:23; Dt 4:36; 8:5; Jer 31:18), over the nations (Ps 94:10), or over individuals (Jb 5:17; Ps 94:10, 12; Heb 12:5-11; Rv 3:19). In Israel parental responsibility to discipline children was taken seriously (Dt 21:18). Fathers were solemnly charged to discipline their sons (Prv 13:24; 19:18; 22:15; 23:13; 29:17; cf. Eph 6:4; Heb 12:7-10). In the church, disciplining was a pastoral responsibility (2 Tm 2:25).<\/p>\n<p>It is understandable that people fear discipline from God (Ps 6:1), but it is his wrath that should be feared. His wrath is directed only against those who have proved themselves by their actions to be God’s enemies (Dt 11:2-3). God’s discipline is different from his wrath and should not be despised (Prv 3:11) or taken for granted (Heb 12:5). Only a fool or wicked person hates it (Ps 50:17; Prv 5:12; Jer 31:18). God disciplines his people as a loving father disciplines a beloved son (Dt 8:5; Prv 3:11-12; Heb 12:5-7). According to Scripture, a wise person should love discipline (Prv 12:1; 13:24; 2 Tm 1:7; Heb 12:5, 9).<\/p>\n<p>The fruit of discipline is knowledge (Prv 12:1) and parents’ delight (29:17). One who is disciplined can be spoken of as “blessed” (Jb 5:17; Ps 94:12). Where the purpose of discipline is left unspecified, the discipline is nevertheless understood as good and righteous (Dt 4:36; Jb 36:10; Prv 13:24; Rv 3:19). Specifically, discipline is called “the way of life” (Prv 6:23). It saves one from destruction (19:18) and allows one to escape both folly (22:15) and God’s condemnation of the world (1 Cor 11:32). It eventually leads to sharing God’s holiness (Heb 12:7), and yields “the peaceful fruit of righteousness” (v 11, <span>rsv<\/span>). In contrast, the consequences of a lack of discipline are stipulated to be abandonment by God (Lv 26:23-24), death (Prv 5:23), and destruction (19:18).<\/p>\n<p>The book of Proverbs speaks of discipline as necessary to avoid sexual immorality (5:12-23; 6:23-24). Loose or wicked women probably symbolize many kinds of deceptive and enticing situations. To be able to act maturely and responsibly in such situations requires that young people respond to wise and loving parental discipline so that they learn to live disciplined lives. They will then do by “bent of nature” what is right because their nature has been shaped to what it right. Evil can then be shunned, even when it is encountered unexpectedly.<\/p>\n<p>The book of Hebrews also urges its readers to respond to discipline rather than to react against it. In Hebrews two harmful reactions are stipulated and the helpful response is identified. On the one hand, no individual should regard lightly the discipline of the Lord (Heb 12:5). Discipline should be regarded neither as worthless nor as being of little value. On the other hand, one should not lose courage when he is punished by the Lord. That is, preoccupation with the negative aspect of the disciplinary procedure must not obscure its goal or demoralize persons being disciplined. There is a purpose for what happens, which should be sought and realized: “No discipline is enjoyable while it happening—it is painful! But afterward there will be a quiet harvest of right living for those who are trained in this way” (Heb 12:11, <span>nlt<\/span>). The exhortation is not to reject discipline or be dejected by it, but to accept it and be instructed by it.<\/p>\n<p class=\"h2\" id=\"Self-Discipline\">Self-Discipline<\/p>\n<p>Jesus’ ethics of righteousness both fulfill and surpass the stringent code of the old covenant (Mt 5:17-48). Yet Christians are not therefore inherently more legalistic than were the Pharisees. Set free from “the law of sin and death,” Christians have “the law of the Spirit of life in Jesus Christ” (Rom 8:1-8) to provide a built-in dynamic to fulfill the will of God. Beyond slavish obedience to the letter of the law, believers are enabled by the indwelling Spirit of God to exercise self-discipline. Spiritual transformation is accompanied by renewal of the mind (Rom 12:2), which brings fresh understanding of oneself, one’s motivations, and one’s attitudes.<\/p>\n\n<p class=\"h2\" id=\"ParentalDiscipline\">Parental Discipline<\/p>\n<p>The family constitutes the basic unit of the human community. Within that cell of intimate relationships, parents are entrusted with the responsibility of guiding and correcting their children (Dt 6:7; Prv 22:6). The biblical view is essentially pessimistic about the perfectibility of human nature. Therefore, parents are urged not to leave children at the mercy of their own natural tendencies. Undisciplined children are potential victims of the powerful conditioning exerted by a predominantly pagan culture. To exercise their responsibilities properly, parents must model values, practices, and attitudes to their children, besides teaching them through instruction and correction.<\/p>\n<p>The parents’ educational task is best accomplished through positive means such as advice, exhortation, counseling, family devotions, and Christian training in church and Sunday school. But it also may require negative measures, such as prohibitions and disciplinary action. When verbal admonitions are not heeded by small children, punishment becomes an effective form of persuasion (Prv 13:24). Physical discipline, however, should be administered on the basis of clearly stated and understood principles. Christian parents must avoid punishing out of anger or personal animosity, and must never cause injury to a child. Physical discipline should be viewed as a last resort intended to obtain maximum educational results with minimum outrage to children (Eph 6:4).<\/p>\n<p>Human fallenness (Gn 3) means that self-centeredness infects even children (cf. Ps 51:5). Somehow children must learn respect for themselves and for others. Left on their own and then battered by a fallen society, they can become rebellious social misfits leaving a trail of heartache in their own lives and in the lives of other people. Love for one’s children does not preclude the use of negative disciplinary measures. As distasteful as they may seem to both parents and children, genuine love may require them. A family environment regulated by consistent and loving firmness will enhance the chances for children to mature as responsible and considerate individuals.<\/p>\n<p class=\"h2\" id=\"ChurchDiscipline\">Church Discipline<\/p>\n<p>The church is basically a large family of which each believer is a member. The nature of the church—as a community intended to reflect in the faith, worship, and lives of its members the true character of God—distinguishes it from all other groups.<\/p>\n<p>At the same time, the church is called to be an open community of concern, reaching out in compassion to desperately needy human beings. Christian lifestyles clearly differ from pagan lifestyles. That difference often creates a barrier isolating the “lost” from the very people who could extend to them God’s deliverance from loneliness, addictions, disorientation, broken relationships, and so on. The church has a responsibility not to place unscriptural obstacles in the way of its outreach to unbelievers, yet the tension between openness and purity is difficult to resolve. Without a careful balance, a church can easily become unduly restrictive or overly permissive. In either extreme its witness is impaired.<\/p>\n<p>The solution to the dilemma lies in formulating church discipline that is authentically biblical. The Scriptures provide the church with ample guidance for the formulation of standards of conduct (e.g., Ex 20:1-17; 1 Cor 5:11; 6:9-11; Eph 4:25-32; 5:1-21; Col 3:5-11). As those standards are spelled out, however, it is necessary to differentiate between biblical absolutes and cultural norms. For instance, though drunkenness is expressly forbidden in the NT, there is no scriptural prohibition on the drinking of wine. Some churches allow drinking but decry drunkenness, others recommend abstinence to their members, and still others make abstinence from alcoholic beverages a condition of membership. The NT, recognizing that conflict sometimes occurs between Christian liberty and Christian responsibility, gives guidelines for resolving such conflicts (1 Cor 8).<\/p>\n<p>For the sake of scriptural consistency and in order to be credible, church discipline should oppose sins of attitude with the same severity as for “gross sins.” The NT condemns immorality, murder, and drunkenness—but along with them envy, jealousy, anger, selfishness, complaining, and criticism. Each of the vices is an impediment to entering the kingdom of God (Gal 5:19-21). Unbelievers are often made to feel unwelcome in the church because of secondary matters such as smoking or drinking. Yet gossiping, complaining, and selfishness among church members are seldom exposed and properly disciplined. A more consistent position would promote the purity of the church and would also enhance its ministry as a supportive, accepting center of Christian love.<\/p>\n<p>In addition to affirming the necessity for discipline within the church, the NT delineates a procedure for carrying out disciplinary action (Mt 18:15-18; 1 Cor 5:3-13; Gal 6:1). Offenders are first to be approached and admonished privately. If they refuse to repent or mend their ways, the case is to be presented before the leadership of the church and then, if necessary, before the whole congregation. Should offenders persist in their error, they are to be ostracized, not out of vindictiveness but with the hope of bringing them to repentance and restoration (2 Thes 3:14-15).<\/p>\n<p>The Bible’s emphasis on the necessity for self-discipline, parental discipline, and church discipline seems underscored by the moral decline evident in many areas of modern society. God’s love, as depicted in the Bible and exemplified in Jesus Christ, is intended to teach all people how to live. Those who spurn God’s “positive reinforcement” encounter the negative aspects of his discipline. Christians who discipline themselves, their children, and each other in a loving way honor Christ and model his way of life, thus helping others to understand God’s purposes.<\/p>","content_en":"<h3>DISCIPLINE<\/h3>\n<p>Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following.<\/p>\n<p>Preview<\/p>\n<p>• Biblical Teaching<\/p>\n<p>• Self-Discipline<\/p>\n<p>• Parental Discipline<\/p>\n<p>• Church Discipline<\/p>\n<p class=\"h2\" id=\"BiblicalTeaching\">Biblical Teaching<\/p>\n<p>Although used only once in the <span>kjv<\/span> (Jb 36:10), the word “discipline,” in various noun and verb forms, occurs frequently in modern versions of the Bible. The Hebrew and Greek words commonly rendered “discipline” are sometimes translated as “reproof,” “warning,” “restraint,” “correction,” or (especially in <span>kjv<\/span>) “chastisement.” More positive synonyms include “upbringing,” “training,” “instruction,” and “education.”<\/p>\n<p>OT usage of “discipline” is noticeably more negative than in the NT, principally because of the legal aspect of God’s approach to Israel under the old (Mosaic) covenant. The “new covenant” approach to the church leads to a more positive language of discipline in the NT. Yet both covenants had the same goal: righteousness. Considered in that light, even the OT emphasis on punishment proceeds from a positive motive toward a constructive goal. Where the OT emphasized retaliation, it was to teach offenders the nature of their offense by showing them an effect like the one they had caused. Vindication of a wronged person’s rights also vindicated God’s righteousness. Vindication was an important way of upholding God’s justice. Retribution was also important. Covenant breaking brought on the covenant curse (Dt 27:26) in the form of punitive discipline. Retribution reestablished the authority of God’s law and taught respect for his standards of righteousness.<\/p>\n<p>Complementary to punitive discipline, positive discipline can be thought of as reinforcive discipline. God always disciplines; he does so punitively when necessary, but reinforcingly when possible.<\/p>\n<p>Discipline is frequently spoken of as being exercised by God over Israel (Lv 26:23; Dt 4:36; 8:5; Jer 31:18), over the nations (Ps 94:10), or over individuals (Jb 5:17; Ps 94:10, 12; Heb 12:5-11; Rv 3:19). In Israel parental responsibility to discipline children was taken seriously (Dt 21:18). Fathers were solemnly charged to discipline their sons (Prv 13:24; 19:18; 22:15; 23:13; 29:17; cf. Eph 6:4; Heb 12:7-10). In the church, disciplining was a pastoral responsibility (2 Tm 2:25).<\/p>\n<p>It is understandable that people fear discipline from God (Ps 6:1), but it is his wrath that should be feared. His wrath is directed only against those who have proved themselves by their actions to be God’s enemies (Dt 11:2-3). God’s discipline is different from his wrath and should not be despised (Prv 3:11) or taken for granted (Heb 12:5). Only a fool or wicked person hates it (Ps 50:17; Prv 5:12; Jer 31:18). God disciplines his people as a loving father disciplines a beloved son (Dt 8:5; Prv 3:11-12; Heb 12:5-7). According to Scripture, a wise person should love discipline (Prv 12:1; 13:24; 2 Tm 1:7; Heb 12:5, 9).<\/p>\n<p>The fruit of discipline is knowledge (Prv 12:1) and parents’ delight (29:17). One who is disciplined can be spoken of as “blessed” (Jb 5:17; Ps 94:12). Where the purpose of discipline is left unspecified, the discipline is nevertheless understood as good and righteous (Dt 4:36; Jb 36:10; Prv 13:24; Rv 3:19). Specifically, discipline is called “the way of life” (Prv 6:23). It saves one from destruction (19:18) and allows one to escape both folly (22:15) and God’s condemnation of the world (1 Cor 11:32). It eventually leads to sharing God’s holiness (Heb 12:7), and yields “the peaceful fruit of righteousness” (v 11, <span>rsv<\/span>). In contrast, the consequences of a lack of discipline are stipulated to be abandonment by God (Lv 26:23-24), death (Prv 5:23), and destruction (19:18).<\/p>\n<p>The book of Proverbs speaks of discipline as necessary to avoid sexual immorality (5:12-23; 6:23-24). Loose or wicked women probably symbolize many kinds of deceptive and enticing situations. To be able to act maturely and responsibly in such situations requires that young people respond to wise and loving parental discipline so that they learn to live disciplined lives. They will then do by “bent of nature” what is right because their nature has been shaped to what it right. Evil can then be shunned, even when it is encountered unexpectedly.<\/p>\n<p>The book of Hebrews also urges its readers to respond to discipline rather than to react against it. In Hebrews two harmful reactions are stipulated and the helpful response is identified. On the one hand, no individual should regard lightly the discipline of the Lord (Heb 12:5). Discipline should be regarded neither as worthless nor as being of little value. On the other hand, one should not lose courage when he is punished by the Lord. That is, preoccupation with the negative aspect of the disciplinary procedure must not obscure its goal or demoralize persons being disciplined. There is a purpose for what happens, which should be sought and realized: “No discipline is enjoyable while it happening—it is painful! But afterward there will be a quiet harvest of right living for those who are trained in this way” (Heb 12:11, <span>nlt<\/span>). The exhortation is not to reject discipline or be dejected by it, but to accept it and be instructed by it.<\/p>\n<p class=\"h2\" id=\"Self-Discipline\">Self-Discipline<\/p>\n<p>Jesus’ ethics of righteousness both fulfill and surpass the stringent code of the old covenant (Mt 5:17-48). Yet Christians are not therefore inherently more legalistic than were the Pharisees. Set free from “the law of sin and death,” Christians have “the law of the Spirit of life in Jesus Christ” (Rom 8:1-8) to provide a built-in dynamic to fulfill the will of God. Beyond slavish obedience to the letter of the law, believers are enabled by the indwelling Spirit of God to exercise self-discipline. Spiritual transformation is accompanied by renewal of the mind (Rom 12:2), which brings fresh understanding of oneself, one’s motivations, and one’s attitudes.<\/p>\n\n<p class=\"h2\" id=\"ParentalDiscipline\">Parental Discipline<\/p>\n<p>The family constitutes the basic unit of the human community. Within that cell of intimate relationships, parents are entrusted with the responsibility of guiding and correcting their children (Dt 6:7; Prv 22:6). The biblical view is essentially pessimistic about the perfectibility of human nature. Therefore, parents are urged not to leave children at the mercy of their own natural tendencies. Undisciplined children are potential victims of the powerful conditioning exerted by a predominantly pagan culture. To exercise their responsibilities properly, parents must model values, practices, and attitudes to their children, besides teaching them through instruction and correction.<\/p>\n<p>The parents’ educational task is best accomplished through positive means such as advice, exhortation, counseling, family devotions, and Christian training in church and Sunday school. But it also may require negative measures, such as prohibitions and disciplinary action. When verbal admonitions are not heeded by small children, punishment becomes an effective form of persuasion (Prv 13:24). Physical discipline, however, should be administered on the basis of clearly stated and understood principles. Christian parents must avoid punishing out of anger or personal animosity, and must never cause injury to a child. Physical discipline should be viewed as a last resort intended to obtain maximum educational results with minimum outrage to children (Eph 6:4).<\/p>\n<p>Human fallenness (Gn 3) means that self-centeredness infects even children (cf. Ps 51:5). Somehow children must learn respect for themselves and for others. Left on their own and then battered by a fallen society, they can become rebellious social misfits leaving a trail of heartache in their own lives and in the lives of other people. Love for one’s children does not preclude the use of negative disciplinary measures. As distasteful as they may seem to both parents and children, genuine love may require them. A family environment regulated by consistent and loving firmness will enhance the chances for children to mature as responsible and considerate individuals.<\/p>\n<p class=\"h2\" id=\"ChurchDiscipline\">Church Discipline<\/p>\n<p>The church is basically a large family of which each believer is a member. The nature of the church—as a community intended to reflect in the faith, worship, and lives of its members the true character of God—distinguishes it from all other groups.<\/p>\n<p>At the same time, the church is called to be an open community of concern, reaching out in compassion to desperately needy human beings. Christian lifestyles clearly differ from pagan lifestyles. That difference often creates a barrier isolating the “lost” from the very people who could extend to them God’s deliverance from loneliness, addictions, disorientation, broken relationships, and so on. The church has a responsibility not to place unscriptural obstacles in the way of its outreach to unbelievers, yet the tension between openness and purity is difficult to resolve. Without a careful balance, a church can easily become unduly restrictive or overly permissive. In either extreme its witness is impaired.<\/p>\n<p>The solution to the dilemma lies in formulating church discipline that is authentically biblical. The Scriptures provide the church with ample guidance for the formulation of standards of conduct (e.g., Ex 20:1-17; 1 Cor 5:11; 6:9-11; Eph 4:25-32; 5:1-21; Col 3:5-11). As those standards are spelled out, however, it is necessary to differentiate between biblical absolutes and cultural norms. For instance, though drunkenness is expressly forbidden in the NT, there is no scriptural prohibition on the drinking of wine. Some churches allow drinking but decry drunkenness, others recommend abstinence to their members, and still others make abstinence from alcoholic beverages a condition of membership. The NT, recognizing that conflict sometimes occurs between Christian liberty and Christian responsibility, gives guidelines for resolving such conflicts (1 Cor 8).<\/p>\n<p>For the sake of scriptural consistency and in order to be credible, church discipline should oppose sins of attitude with the same severity as for “gross sins.” The NT condemns immorality, murder, and drunkenness—but along with them envy, jealousy, anger, selfishness, complaining, and criticism. Each of the vices is an impediment to entering the kingdom of God (Gal 5:19-21). Unbelievers are often made to feel unwelcome in the church because of secondary matters such as smoking or drinking. Yet gossiping, complaining, and selfishness among church members are seldom exposed and properly disciplined. A more consistent position would promote the purity of the church and would also enhance its ministry as a supportive, accepting center of Christian love.<\/p>\n<p>In addition to affirming the necessity for discipline within the church, the NT delineates a procedure for carrying out disciplinary action (Mt 18:15-18; 1 Cor 5:3-13; Gal 6:1). Offenders are first to be approached and admonished privately. If they refuse to repent or mend their ways, the case is to be presented before the leadership of the church and then, if necessary, before the whole congregation. Should offenders persist in their error, they are to be ostracized, not out of vindictiveness but with the hope of bringing them to repentance and restoration (2 Thes 3:14-15).<\/p>\n<p>The Bible’s emphasis on the necessity for self-discipline, parental discipline, and church discipline seems underscored by the moral decline evident in many areas of modern society. God’s love, as depicted in the Bible and exemplified in Jesus Christ, is intended to teach all people how to live. Those who spurn God’s “positive reinforcement” encounter the negative aspects of his discipline. Christians who discipline themselves, their children, and each other in a loving way honor Christ and model his way of life, thus helping others to understand God’s purposes.<\/p>","summary_ro":"DISCIPLINE Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following. Preview • Biblical Teaching • Self-Discipline • Parental Discipline • Church ...","summary_en":"DISCIPLINE Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following. Preview • Biblical Teaching • Self-Discipline • Parental Discipline • Church ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12420,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Flesh","title_en":"Flesh","content_ro":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","content_en":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","summary_ro":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","summary_en":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14072,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gnosticism*","title_en":"Gnosticism*","content_ro":"<h3>GNOSTICISM*<\/h3>\n<p>Religious thought distinguished by claims to obscure and mystical knowledge, and emphasizing knowledge rather than faith. Until the mid-20th century, Gnosticism was regarded as a Christian heresy that developed through the interweaving of Christian experience and thought with Greek philosophy. More recently, many scholars define the Gnostics more broadly as devotees of a religious view that borrowed ideas from many religious traditions. The meanings of these borrowed terms and practices were shaped into mythological expressions of experiential salvation.<\/p>\n<p class=\"h2\" id=\"GnosticismasaHeresy\">Gnosticism as a Heresy<\/p>\n<p>During the 20th century, many discoveries of Gnostic documents have enabled scholars to define Gnosticism more accurately. Prior to the 20th century, most of the information available concerning the Gnostics came from early Christian writers (heresiologs) who penned treatises against heretics, and in the process described some of their beliefs and practices. These heresiologs, such as Irenaeus, Tertullian, and Hippolytus, viewed the Gnostics as distorters of Christianity. The Gnostics developed many misinterpretations of the Bible, especially of the creation account and the Gospel of John. Indeed, the Gnostic writers Heracleon and Ptolemais are the first known commentators on the fourth Gospel. The anger of the Christian apologists is well summarized by Irenaeus when he likens the Gnostic interpreter to one who tears apart a beautiful picture of a king and then restructures it into a picture of a fox.<\/p>\n<p>Apparently a number of Gnostics continued as members of local churches and some served in high offices. Indeed, there is speculation that Valentinus may have been considered as a possible candidate for bishop at Rome. Moreover, Marcion, the fabled Christian heretic, reinterpreted Paul in such a way that the OT God became the god of evil and Christ became the messenger of the good God of grace. Many Gnostic heretical tendencies have been associated with Marcion, who developed his own censored canon of the NT and thereby forced the Christians to counter by clarifying their own canon. The early Christian historian Eusebius (d. <span>AD<\/span> 339), who excerpted some of the early lost works of heresiologs like Hegesippus, also provides insight into the hostility of Christians against various Gnostics like Marcion, Basilides, Tatian, Satornil, Dositheus, and the so-called father of all heresy, Simon the sorcerer.<\/p>\n<p class=\"h2\" id=\"TypesofGnostics\">Types of Gnostics<\/p>\n<li>1. The Iranian type of Gnostic myth that arose in Mesopotamia is an adaption of Zoroastrianism. The myths are constructed with a horizontal dualism in which the opposing powers of good (light) and evil (darkness) are regarded as fairly equal in strength. In the first stage of the myth, a segment of the light is captured by the jealous darkness when the light transcends itself and reaches into the realm occupied by the darkness. The capture of the light has been viewed by some scholars as the Iranian cosmic “fall.” Since the Gnostics themselves are usually identified with the captured light particles, a major task of their myths is to describe the process by which the light particles (encapsulated within the bodies of Gnostics) are released. The body, or “flesh” in the Greek sense, is merely a worthless covering or tomb, while the spirit—the spark in man linked to the divine—is the part that seeks release and return to the heavenly bliss. In the Iranian system the light forces regroup and make a partially successful counterattack on the forces of darkness. Then, primarily through the work of an alien messenger of strength who has gained a foothold in the world, the good forces are able to challenge the work of the evil captors and supply advice (<span class=\"greek\" lang=\"el\">gnosis<\/span>) to their devotees. This <span class=\"greek\" lang=\"el\">gnosis<\/span> leads to salvation or release.<\/li>\n<li>2. The Syrian type of Gnostic myth, which arose primarily in Syria, Palestine, and Egypt, is more complex and involves a vertical dualism. In this system there is only one ultimate being or group of divinities (not two as in the horizontal system). Their dualism is usually explained as the result of a flaw, or error, in the good. The error in good, for example, is frequently attributed to the least member in the good pantheon. The guilty deity is usually designated as Sophia (the Greek term for “wisdom,” which indicates the Gnostic’s low opinion of the Greek philosopher’s quest for wisdom). This Gnostic myth details how, instead of being satisfied with her station in life, Wisdom lusts for the Ultimate Depth. Since this ultimate god cannot tolerate distortion and weakness in the godhead, he must exclude Wisdom’s lust from the heavenly realm. This lust is exiled to a lower heaven, is personalized as the Lower Wisdom (sometimes called the demiurge), and becomes the creator of the world. As lesser deities, the creator and subordinate gods (often called fates) are unable to perceive the upper heavenly realm and falsely consider themselves to be ultimate. The upper godhead deviously maneuvers the Lower Wisdom in creating human beings and giving life to them through the process of passing on the breath of life. Unknowingly, in the act of creation, the Lower Wisdom not only gives life to human beings but also passes on the divine light particles. Thus, with the help of a savior—an alien messenger of knowledge sent by the upper godhead and often designated as Jesus—humanity is enabled to perceive even more than the creator and to conquer the spiritual stupor that has come upon him when his spirit was encased by the creator in an earthly body.<\/li>\n<p>As a result of the split within the deity in this system, the biblical Garden of Eden story becomes radically reinterpreted. The creator provides a tree of life (which is a misnomer) and actually offers humanity bondage instead. The lower god also forbids access to the tree of knowledge (<span class=\"greek\" lang=\"el\">gnosis<\/span>), which appears in his creation without his authorization, being provided by the upper godhead for the purpose of awakening Gnostics to the state from which they have come.<\/p>\n<p>Because only those people who have light particles are capable of being saved, the process of salvation in most Gnostic myths is deterministic. Moreover, salvation really occurs at the end of the Gnostic’s life when he seeks to escape from the created world. Concurrent with the escape, the Gnostic strips off the created elements of the body from his spirit and climbs through the fates to the heavenly realm.<\/p>\n<p>With respect to both systems of Gnosticism, recent discoveries have clarified our understanding of the myths. New primary sources for the Iranian type of Gnosticism became available during the first half of the 20th century and include the publication of a Manichean psalter (1938) and a Manichean book of homilies (1934). New primary sources for the Syrian type of Gnosticism were made available through the publication of the Berlin manuscript in 1955, but more significantly, our knowledge has recently increased through the discovered codices usually designated as the Nag Hammadi manuscripts.<\/p>\n<p class=\"h2\" id=\"UnderstandingtheGnosticPurpose\">Understanding the Gnostic Purpose<\/p>\n<p>Perhaps one of the greatest problems for the uninitiated readers of Gnosticism is understanding the purpose of the Gnostic myths. The myths often seem so strange that the readers are tempted to scratch their heads and wonder how anyone with any intelligence could believe such wild stories. One must realize, however, that the myth writers were seeking to communicate elements of the unexplained relationships between the human and the divine.<\/p>\n<p>The bondage of evil in the world and its relationship to a good God has stretched the minds of the greatest theologians and philosophers of history. The Gnostics devised their answer to the problem of evil by shifting the blame from this world back to either God himself or to divisions within the divine realm. By compartmentalizing good and evil, it was possible to decide one’s destiny by the alignments one made.<\/p>\n<p>But the role of evil was seen as so strong in this world that the Gnostics, like the Greek philosophers before them, concluded the world was a hopeless context for the victory of the good. Accordingly, they abandoned the world to the evil god and developed a theology that focused on salvation as the process of escape from the world. Their theory also provided a salvation while on earth: Since the Gnostics contained divine light particles, they were in fact immortal, and their spirits, though existing in an evil context, would not ultimately be contaminated. The body and all its lust and lower animal desires would be shed from the spirit as it rose through the realms of the lower godhead to be reunited with the divine spiritual realm after death. Some Gnostics, indeed, carried the idea of noncontamination to ridiculous lengths and devised systems whereby sexual relations with various persons represented divine-human encounters—the more, the better! Others tended to affirm more ascetic tendencies whereby they sought to conform the miserable body to the lifestyle of the incorruptible spirit.<\/p>\n<p>One of the realities the Gnostic interpreters encountered was the fact that not everyone accepted their theories. Accordingly, they devised mythical methods to distinguish between various types of people. Using ideas suggested by Paul in 1 Corinthians 2 and Romans 8, the Gnostics developed a highly sophisticated categorization of people. The pneumatic, or spiritual (i.e., Gnostic), persons were divine in origin, being from light particles. The sarkic, or fleshly, persons were formed totally from the substances made by the creator and could never inherit the divine realm. The Christians whom they saw as struggling to be obedient to the biblical message, however, were a kind of mixture. They needed desperately to work out their salvation, and if they were obedient as psychic people, they might gain some form of acceptance. This elitism of the Gnostics and their distortion of the Christian message clarifies the hostility of the Christians against the Gnostics.<\/p>\n<p>The myths were the methodological formulations the Gnostics used to express their theological constructs. To understand them the reader needs the key of <span class=\"greek\" lang=\"el\">gnosis<\/span><em>,<\/em> or knowledge. Interpretation of the myths was in fact an early type of demythologizing, not unlike the process Rudolf Bultmann, an early-twentieth-century theologian and NT scholar, employed in interpreting the Bible. The Gnostic writers were among the brightest minds of their day. Their creativity is to be admired. Their theology, however, is to be rejected as a distortion of the biblical message. <em>See<\/em> Nag Hammadi Manuscripts.<\/p>","content_en":"<h3>GNOSTICISM*<\/h3>\n<p>Religious thought distinguished by claims to obscure and mystical knowledge, and emphasizing knowledge rather than faith. Until the mid-20th century, Gnosticism was regarded as a Christian heresy that developed through the interweaving of Christian experience and thought with Greek philosophy. More recently, many scholars define the Gnostics more broadly as devotees of a religious view that borrowed ideas from many religious traditions. The meanings of these borrowed terms and practices were shaped into mythological expressions of experiential salvation.<\/p>\n<p class=\"h2\" id=\"GnosticismasaHeresy\">Gnosticism as a Heresy<\/p>\n<p>During the 20th century, many discoveries of Gnostic documents have enabled scholars to define Gnosticism more accurately. Prior to the 20th century, most of the information available concerning the Gnostics came from early Christian writers (heresiologs) who penned treatises against heretics, and in the process described some of their beliefs and practices. These heresiologs, such as Irenaeus, Tertullian, and Hippolytus, viewed the Gnostics as distorters of Christianity. The Gnostics developed many misinterpretations of the Bible, especially of the creation account and the Gospel of John. Indeed, the Gnostic writers Heracleon and Ptolemais are the first known commentators on the fourth Gospel. The anger of the Christian apologists is well summarized by Irenaeus when he likens the Gnostic interpreter to one who tears apart a beautiful picture of a king and then restructures it into a picture of a fox.<\/p>\n<p>Apparently a number of Gnostics continued as members of local churches and some served in high offices. Indeed, there is speculation that Valentinus may have been considered as a possible candidate for bishop at Rome. Moreover, Marcion, the fabled Christian heretic, reinterpreted Paul in such a way that the OT God became the god of evil and Christ became the messenger of the good God of grace. Many Gnostic heretical tendencies have been associated with Marcion, who developed his own censored canon of the NT and thereby forced the Christians to counter by clarifying their own canon. The early Christian historian Eusebius (d. <span>AD<\/span> 339), who excerpted some of the early lost works of heresiologs like Hegesippus, also provides insight into the hostility of Christians against various Gnostics like Marcion, Basilides, Tatian, Satornil, Dositheus, and the so-called father of all heresy, Simon the sorcerer.<\/p>\n<p class=\"h2\" id=\"TypesofGnostics\">Types of Gnostics<\/p>\n<li>1. The Iranian type of Gnostic myth that arose in Mesopotamia is an adaption of Zoroastrianism. The myths are constructed with a horizontal dualism in which the opposing powers of good (light) and evil (darkness) are regarded as fairly equal in strength. In the first stage of the myth, a segment of the light is captured by the jealous darkness when the light transcends itself and reaches into the realm occupied by the darkness. The capture of the light has been viewed by some scholars as the Iranian cosmic “fall.” Since the Gnostics themselves are usually identified with the captured light particles, a major task of their myths is to describe the process by which the light particles (encapsulated within the bodies of Gnostics) are released. The body, or “flesh” in the Greek sense, is merely a worthless covering or tomb, while the spirit—the spark in man linked to the divine—is the part that seeks release and return to the heavenly bliss. In the Iranian system the light forces regroup and make a partially successful counterattack on the forces of darkness. Then, primarily through the work of an alien messenger of strength who has gained a foothold in the world, the good forces are able to challenge the work of the evil captors and supply advice (<span class=\"greek\" lang=\"el\">gnosis<\/span>) to their devotees. This <span class=\"greek\" lang=\"el\">gnosis<\/span> leads to salvation or release.<\/li>\n<li>2. The Syrian type of Gnostic myth, which arose primarily in Syria, Palestine, and Egypt, is more complex and involves a vertical dualism. In this system there is only one ultimate being or group of divinities (not two as in the horizontal system). Their dualism is usually explained as the result of a flaw, or error, in the good. The error in good, for example, is frequently attributed to the least member in the good pantheon. The guilty deity is usually designated as Sophia (the Greek term for “wisdom,” which indicates the Gnostic’s low opinion of the Greek philosopher’s quest for wisdom). This Gnostic myth details how, instead of being satisfied with her station in life, Wisdom lusts for the Ultimate Depth. Since this ultimate god cannot tolerate distortion and weakness in the godhead, he must exclude Wisdom’s lust from the heavenly realm. This lust is exiled to a lower heaven, is personalized as the Lower Wisdom (sometimes called the demiurge), and becomes the creator of the world. As lesser deities, the creator and subordinate gods (often called fates) are unable to perceive the upper heavenly realm and falsely consider themselves to be ultimate. The upper godhead deviously maneuvers the Lower Wisdom in creating human beings and giving life to them through the process of passing on the breath of life. Unknowingly, in the act of creation, the Lower Wisdom not only gives life to human beings but also passes on the divine light particles. Thus, with the help of a savior—an alien messenger of knowledge sent by the upper godhead and often designated as Jesus—humanity is enabled to perceive even more than the creator and to conquer the spiritual stupor that has come upon him when his spirit was encased by the creator in an earthly body.<\/li>\n<p>As a result of the split within the deity in this system, the biblical Garden of Eden story becomes radically reinterpreted. The creator provides a tree of life (which is a misnomer) and actually offers humanity bondage instead. The lower god also forbids access to the tree of knowledge (<span class=\"greek\" lang=\"el\">gnosis<\/span>), which appears in his creation without his authorization, being provided by the upper godhead for the purpose of awakening Gnostics to the state from which they have come.<\/p>\n<p>Because only those people who have light particles are capable of being saved, the process of salvation in most Gnostic myths is deterministic. Moreover, salvation really occurs at the end of the Gnostic’s life when he seeks to escape from the created world. Concurrent with the escape, the Gnostic strips off the created elements of the body from his spirit and climbs through the fates to the heavenly realm.<\/p>\n<p>With respect to both systems of Gnosticism, recent discoveries have clarified our understanding of the myths. New primary sources for the Iranian type of Gnosticism became available during the first half of the 20th century and include the publication of a Manichean psalter (1938) and a Manichean book of homilies (1934). New primary sources for the Syrian type of Gnosticism were made available through the publication of the Berlin manuscript in 1955, but more significantly, our knowledge has recently increased through the discovered codices usually designated as the Nag Hammadi manuscripts.<\/p>\n<p class=\"h2\" id=\"UnderstandingtheGnosticPurpose\">Understanding the Gnostic Purpose<\/p>\n<p>Perhaps one of the greatest problems for the uninitiated readers of Gnosticism is understanding the purpose of the Gnostic myths. The myths often seem so strange that the readers are tempted to scratch their heads and wonder how anyone with any intelligence could believe such wild stories. One must realize, however, that the myth writers were seeking to communicate elements of the unexplained relationships between the human and the divine.<\/p>\n<p>The bondage of evil in the world and its relationship to a good God has stretched the minds of the greatest theologians and philosophers of history. The Gnostics devised their answer to the problem of evil by shifting the blame from this world back to either God himself or to divisions within the divine realm. By compartmentalizing good and evil, it was possible to decide one’s destiny by the alignments one made.<\/p>\n<p>But the role of evil was seen as so strong in this world that the Gnostics, like the Greek philosophers before them, concluded the world was a hopeless context for the victory of the good. Accordingly, they abandoned the world to the evil god and developed a theology that focused on salvation as the process of escape from the world. Their theory also provided a salvation while on earth: Since the Gnostics contained divine light particles, they were in fact immortal, and their spirits, though existing in an evil context, would not ultimately be contaminated. The body and all its lust and lower animal desires would be shed from the spirit as it rose through the realms of the lower godhead to be reunited with the divine spiritual realm after death. Some Gnostics, indeed, carried the idea of noncontamination to ridiculous lengths and devised systems whereby sexual relations with various persons represented divine-human encounters—the more, the better! Others tended to affirm more ascetic tendencies whereby they sought to conform the miserable body to the lifestyle of the incorruptible spirit.<\/p>\n<p>One of the realities the Gnostic interpreters encountered was the fact that not everyone accepted their theories. Accordingly, they devised mythical methods to distinguish between various types of people. Using ideas suggested by Paul in 1 Corinthians 2 and Romans 8, the Gnostics developed a highly sophisticated categorization of people. The pneumatic, or spiritual (i.e., Gnostic), persons were divine in origin, being from light particles. The sarkic, or fleshly, persons were formed totally from the substances made by the creator and could never inherit the divine realm. The Christians whom they saw as struggling to be obedient to the biblical message, however, were a kind of mixture. They needed desperately to work out their salvation, and if they were obedient as psychic people, they might gain some form of acceptance. This elitism of the Gnostics and their distortion of the Christian message clarifies the hostility of the Christians against the Gnostics.<\/p>\n<p>The myths were the methodological formulations the Gnostics used to express their theological constructs. To understand them the reader needs the key of <span class=\"greek\" lang=\"el\">gnosis<\/span><em>,<\/em> or knowledge. Interpretation of the myths was in fact an early type of demythologizing, not unlike the process Rudolf Bultmann, an early-twentieth-century theologian and NT scholar, employed in interpreting the Bible. The Gnostic writers were among the brightest minds of their day. Their creativity is to be admired. Their theology, however, is to be rejected as a distortion of the biblical message. <em>See<\/em> Nag Hammadi Manuscripts.<\/p>","summary_ro":"GNOSTICISM* Religious thought distinguished by claims to obscure and mystical knowledge, and emphasizing knowledge rather than faith. Until the mid-20th century, Gnosticism was regarded as a Christian heresy that developed through the interweaving of Christian experience and thought with Greek philosophy. More recently, many scholars define the Gnostics more broadly as devotees of a religious view that borrowed ideas from many religious traditions. The meanings of these borrowed terms and pra...","summary_en":"GNOSTICISM* Religious thought distinguished by claims to obscure and mystical knowledge, and emphasizing knowledge rather than faith. Until the mid-20th century, Gnosticism was regarded as a Christian heresy that developed through the interweaving of Christian experience and thought with Greek philosophy. More recently, many scholars define the Gnostics more broadly as devotees of a religious view that borrowed ideas from many religious traditions. The meanings of these borrowed terms and pra...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14673,"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":21449,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Justification*, Justified","title_en":"Justification*, Justified","content_ro":"<h3>JUSTIFICATION*, JUSTIFIED<\/h3>\n<p>The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself.<\/p>\n<p>Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology. To Luther it represented a rediscovery of the writings of Paul and a fundamental counterthrust to medieval Catholicism with its theology of works and indulgences. The doctrine of justification by faith alone affirms the thoroughgoing sinfulness of all persons, their total inability to deal effectively with their own sin, and the gracious provision through the death of Jesus Christ of a complete atonement for sin, to which persons respond in simple trust without any special claims or merit of their own.<\/p>\n<p>The noun “justification” and the verb “to justify” are not used often in Scripture. In the <span>kjv<\/span>, for example, the verb is found only in the OT, and there fewer than 25 times. In the NT both terms are used only 40 times. The more frequent and more important terms that translate the same Hebrew and Greek words are “righteousness” and “to declare (or make) righteous.” Any understanding of justification, therefore, directly involves a biblical understanding of righteousness.<\/p>\n<p>In common Greek, “justification” and “justify” are frequently forensic terms; that is, they relate to the law court and the act of acquitting or vindicating someone. It has to do with the innocence or virtue of a person. But more broadly it has to do with the norm of any relationship.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT righteousness has to do with relationship and the obligations of that relationship. At times one is referred to as righteous because he or she stands in right relationship to another. At other times one is righteous because he or she fulfills certain obligations in a relationship (Gn 38:26). But more important, these terms are used with reference to God, who is viewed as just. He governs with justice (18:25), and his judgments are true and righteous (Ps 19:9). Both the innocent and the guilty know well the justice of God; the former know they will be vindicated and the latter know his law prevails.<\/p>\n<p>Justification and righteousness have technical significance because of their close association with the saving activity of God on behalf of his covenant people. The righteousness of God is bound up not so much with justice as with his intervention on behalf of his people under the covenant. The righteousness of God or the act of justification is, therefore, to be viewed not primarily in terms of law but in terms of covenant. The most important expression of this is the example of Abraham, who was reckoned righteous, that is, brought into personal relationship by virtue of his response of faith to the covenant offered by God (Gn 15:6). Abraham could not justify himself, but on the basis of the covenant, God established him as righteous. All persons share the helplessness of Abraham. In the sight of God no one shall stand justified (Ps 143:2). The hope of humanity is that God will remember his covenant. Righteousness is hence a product of the mercy or grace of God, who deals with his people according to his lovingkindness (Is 63:7). Justification is thus derived from the nature of God; it is primarily a religious term, and only secondly ethical.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Almost all discussion of justification in the NT is found in the letters of Paul, primarily in those to the Romans and Galatians. In these two letters it is one of the fundamental terms by which Paul seeks to set forth the consequences of the work of Christ for sinful humanity. Justification by faith is set primarily against the background of Jewish legalism and its attempts to make the law the basis of salvation. Paul regards this as an alien message requiring the strongest condemnation (Gal 1:6-9). The word and work of Christ, embedded in the message that Paul proclaimed, was a reminder that righteousness or justification is the gift of God through the blood (<em>covenant<\/em> blood, Heb 13:20) of Jesus Christ. All this is entirely apart from the law (Rom 3:21). The law, in fact, is not capable of leading one to righteousness, nor was it given to bring about righteousness.<\/p>\n<p>Galatians 3:15-25 is especially instructive in understanding the function of the law, which came 430 years after the covenant by which Abraham was brought into a living, personal relationship with the holy God. Whatever purpose the law had, it was not given as a means of righteousness. “For if a law had been given which could make alive, then righteousness would indeed be by the law” (Gal 3:21, <span>rsv<\/span>). The atoning work of Christ for the justification of people is to be seen in terms of covenant rather than law. This is the essential argument of Paul in this section of Galatians, namely, that justification, from the time of Abraham, has been through faith in the God who keeps covenant and has never come by the law. “Righteousness” is therefore a relational term and is affirmed by one who by faith has been brought into right relationship with God. The law brings judgment; it confronts one with his incapacity to cope with sin (Acts 13:39; Rom 8:3). Justification, then, has its forensic (judicial) dimensions in that it copes with, and represents salvation to, the problem of sin and guilt. The believer is set free from condemnation (Rom 8:1). Yet the fundamental understanding of justification is to be gained in moving away from the law and judgment to the covenant and grace. The appeal to Abraham in both Romans and Galatians is to show that the covenant has always been the only hope of humanity. God keeps his covenant, even though his covenant people violate it daily.<\/p>\n<p>In Paul’s formulation of the gospel, God is both just and the one who justifies. Sin demands judgment and must be dealt with. God’s pattern of bringing people into personal relationship now stands manifest apart from the law in the ministry and death of Christ, whom God put forth as the atoning agent (Rom 3:21-26). Sin is dealt with directly in the death of the sinless one who became sin for us so that we might in him become the righteousness of God (2 Cor 5:21). In his substitutionary death he bears the guilt of all humanity so that by responding in trust mankind might know God in true relationship.<\/p>\n\n<p>For Paul, then, justification in view of human sinfulness is rooted in the nature of God who alone is able to take initiative in the healing and redeeming of humanity. Justification is by grace alone. Rooted in the nature of God, it is also made available through the work of Christ as God’s gift. Thus, we have the often repeated confession that Christ died “for us” (Rom 5:8; 1 Thes 5:10), or “for our sins” (1 Cor 15:3). The means of appropriation is by faith and faith alone (Rom 3:22; 5:1). This faith is a simple trust in the sufficiency of the work of Christ, a trust by which one freely and wholeheartedly identifies with Christ, loves and embraces his Word, and gives himself to the value system expressed in the kingdom of God. The basic self-consciousness of the justified person is that his right relationship with the living God has nothing to do with merit or achievement. It is from beginning to end a gift of infinite love. His own powerlessness is resolved in the power of the gospel in which God’s saving work is revealed (1:17).<\/p>\n<p>In the Gospels justification appears in the parable of the Pharisee and the tax collector who went into the temple to pray. The former drew attention to his pious works and moral superiority. The latter, humbled by a deep sense of sin and unworthiness, could only cry for mercy. This man, according to Jesus, went down to his house justified (Lk 18:14). Though this is the only instance of the terminology of justification by faith, the entire ministry of Jesus was among people preoccupied with their own piety and the task of justifying themselves before God, people who set themselves over against sinners and undesirables, people who were so involved in their own works that they were offended by the language of grace and the full pardon of sinners (7:36-50). Jesus spoke to the same issue that later plagued Paul. Only the humble before God will be exalted (Mt 18:4; 23:12). Only the sinner hears the word of grace (Lk 5:32; 15:7, 10; 19:7). The unworthy find healing (Mt 8:8).<\/p>\n<p>Justification (or righteousness) by faith is always to be reaffirmed, for within each person there is the almost inevitable and natural desire to establish personal righteousness, to be able to stand before God on the basis of personal character and piety. But the revival and well-being of the church (note that both Luther and Wesley turned from works to faith upon their study of Romans) is rooted in the understanding that the just live by faith (Rom 1:17; Heb 10:38; 11:7).<\/p>\n<p><em>See also<\/em> Adoption; Faith; Law, Biblical Concept of; Sanctification.<\/p>","content_en":"<h3>JUSTIFICATION*, JUSTIFIED<\/h3>\n<p>The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself.<\/p>\n<p>Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology. To Luther it represented a rediscovery of the writings of Paul and a fundamental counterthrust to medieval Catholicism with its theology of works and indulgences. The doctrine of justification by faith alone affirms the thoroughgoing sinfulness of all persons, their total inability to deal effectively with their own sin, and the gracious provision through the death of Jesus Christ of a complete atonement for sin, to which persons respond in simple trust without any special claims or merit of their own.<\/p>\n<p>The noun “justification” and the verb “to justify” are not used often in Scripture. In the <span>kjv<\/span>, for example, the verb is found only in the OT, and there fewer than 25 times. In the NT both terms are used only 40 times. The more frequent and more important terms that translate the same Hebrew and Greek words are “righteousness” and “to declare (or make) righteous.” Any understanding of justification, therefore, directly involves a biblical understanding of righteousness.<\/p>\n<p>In common Greek, “justification” and “justify” are frequently forensic terms; that is, they relate to the law court and the act of acquitting or vindicating someone. It has to do with the innocence or virtue of a person. But more broadly it has to do with the norm of any relationship.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT righteousness has to do with relationship and the obligations of that relationship. At times one is referred to as righteous because he or she stands in right relationship to another. At other times one is righteous because he or she fulfills certain obligations in a relationship (Gn 38:26). But more important, these terms are used with reference to God, who is viewed as just. He governs with justice (18:25), and his judgments are true and righteous (Ps 19:9). Both the innocent and the guilty know well the justice of God; the former know they will be vindicated and the latter know his law prevails.<\/p>\n<p>Justification and righteousness have technical significance because of their close association with the saving activity of God on behalf of his covenant people. The righteousness of God is bound up not so much with justice as with his intervention on behalf of his people under the covenant. The righteousness of God or the act of justification is, therefore, to be viewed not primarily in terms of law but in terms of covenant. The most important expression of this is the example of Abraham, who was reckoned righteous, that is, brought into personal relationship by virtue of his response of faith to the covenant offered by God (Gn 15:6). Abraham could not justify himself, but on the basis of the covenant, God established him as righteous. All persons share the helplessness of Abraham. In the sight of God no one shall stand justified (Ps 143:2). The hope of humanity is that God will remember his covenant. Righteousness is hence a product of the mercy or grace of God, who deals with his people according to his lovingkindness (Is 63:7). Justification is thus derived from the nature of God; it is primarily a religious term, and only secondly ethical.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Almost all discussion of justification in the NT is found in the letters of Paul, primarily in those to the Romans and Galatians. In these two letters it is one of the fundamental terms by which Paul seeks to set forth the consequences of the work of Christ for sinful humanity. Justification by faith is set primarily against the background of Jewish legalism and its attempts to make the law the basis of salvation. Paul regards this as an alien message requiring the strongest condemnation (Gal 1:6-9). The word and work of Christ, embedded in the message that Paul proclaimed, was a reminder that righteousness or justification is the gift of God through the blood (<em>covenant<\/em> blood, Heb 13:20) of Jesus Christ. All this is entirely apart from the law (Rom 3:21). The law, in fact, is not capable of leading one to righteousness, nor was it given to bring about righteousness.<\/p>\n<p>Galatians 3:15-25 is especially instructive in understanding the function of the law, which came 430 years after the covenant by which Abraham was brought into a living, personal relationship with the holy God. Whatever purpose the law had, it was not given as a means of righteousness. “For if a law had been given which could make alive, then righteousness would indeed be by the law” (Gal 3:21, <span>rsv<\/span>). The atoning work of Christ for the justification of people is to be seen in terms of covenant rather than law. This is the essential argument of Paul in this section of Galatians, namely, that justification, from the time of Abraham, has been through faith in the God who keeps covenant and has never come by the law. “Righteousness” is therefore a relational term and is affirmed by one who by faith has been brought into right relationship with God. The law brings judgment; it confronts one with his incapacity to cope with sin (Acts 13:39; Rom 8:3). Justification, then, has its forensic (judicial) dimensions in that it copes with, and represents salvation to, the problem of sin and guilt. The believer is set free from condemnation (Rom 8:1). Yet the fundamental understanding of justification is to be gained in moving away from the law and judgment to the covenant and grace. The appeal to Abraham in both Romans and Galatians is to show that the covenant has always been the only hope of humanity. God keeps his covenant, even though his covenant people violate it daily.<\/p>\n<p>In Paul’s formulation of the gospel, God is both just and the one who justifies. Sin demands judgment and must be dealt with. God’s pattern of bringing people into personal relationship now stands manifest apart from the law in the ministry and death of Christ, whom God put forth as the atoning agent (Rom 3:21-26). Sin is dealt with directly in the death of the sinless one who became sin for us so that we might in him become the righteousness of God (2 Cor 5:21). In his substitutionary death he bears the guilt of all humanity so that by responding in trust mankind might know God in true relationship.<\/p>\n\n<p>For Paul, then, justification in view of human sinfulness is rooted in the nature of God who alone is able to take initiative in the healing and redeeming of humanity. Justification is by grace alone. Rooted in the nature of God, it is also made available through the work of Christ as God’s gift. Thus, we have the often repeated confession that Christ died “for us” (Rom 5:8; 1 Thes 5:10), or “for our sins” (1 Cor 15:3). The means of appropriation is by faith and faith alone (Rom 3:22; 5:1). This faith is a simple trust in the sufficiency of the work of Christ, a trust by which one freely and wholeheartedly identifies with Christ, loves and embraces his Word, and gives himself to the value system expressed in the kingdom of God. The basic self-consciousness of the justified person is that his right relationship with the living God has nothing to do with merit or achievement. It is from beginning to end a gift of infinite love. His own powerlessness is resolved in the power of the gospel in which God’s saving work is revealed (1:17).<\/p>\n<p>In the Gospels justification appears in the parable of the Pharisee and the tax collector who went into the temple to pray. The former drew attention to his pious works and moral superiority. The latter, humbled by a deep sense of sin and unworthiness, could only cry for mercy. This man, according to Jesus, went down to his house justified (Lk 18:14). Though this is the only instance of the terminology of justification by faith, the entire ministry of Jesus was among people preoccupied with their own piety and the task of justifying themselves before God, people who set themselves over against sinners and undesirables, people who were so involved in their own works that they were offended by the language of grace and the full pardon of sinners (7:36-50). Jesus spoke to the same issue that later plagued Paul. Only the humble before God will be exalted (Mt 18:4; 23:12). Only the sinner hears the word of grace (Lk 5:32; 15:7, 10; 19:7). The unworthy find healing (Mt 8:8).<\/p>\n<p>Justification (or righteousness) by faith is always to be reaffirmed, for within each person there is the almost inevitable and natural desire to establish personal righteousness, to be able to stand before God on the basis of personal character and piety. But the revival and well-being of the church (note that both Luther and Wesley turned from works to faith upon their study of Romans) is rooted in the understanding that the just live by faith (Rom 1:17; Heb 10:38; 11:7).<\/p>\n<p><em>See also<\/em> Adoption; Faith; Law, Biblical Concept of; Sanctification.<\/p>","summary_ro":"JUSTIFICATION*, JUSTIFIED The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself. Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology....","summary_en":"JUSTIFICATION*, JUSTIFIED The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself. Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology....","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22745,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biblical Concept of Law","title_en":"Biblical Concept of Law","content_ro":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","content_en":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","summary_ro":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","summary_en":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33243,"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":35517,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sin","title_en":"Sin","content_ro":"<h3>SIN<\/h3>\n<p>Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT.<\/p>\n<p class=\"h2\" id=\"Terminology\">Terminology<\/p>\n<p>Israel’s God sets the ideal, the standard for human behavior. The most frequent biblical words for sin speak of violating that standard in some fashion. The Hebrew word <span class=\"hebrew\" lang=\"he\">hata’<\/span> and Greek <span class=\"greek\" lang=\"el\">hamartia<\/span> meant originally “to miss the mark, fail in duty” (Rom 3:23). As Lawgiver, God sets limits to man’s freedom; another frequent term (Hebrew, <span class=\"hebrew\" lang=\"he\">‘abar<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">parabasis<\/span>) describes sin as “transgression,” “overstepping set limits.” Similar terms are <span class=\"hebrew\" lang=\"he\">pesha‘<\/span> (Hebrew), meaning “rebellion,” “transgression”; <span class=\"hebrew\" lang=\"he\">’asham<\/span> (Hebrew) denotes “trespassing God’s kingly prerogative,” “incurring guilt”; <span class=\"greek\" lang=\"el\">paraptoma<\/span> (Greek) denotes “a false step out of the appointed way,” “trespass on forbidden ground.” “Iniquity” often translates <span class=\"hebrew\" lang=\"he\">‘aon<\/span> (Hebrew, meaning “perverseness,” “wrongness”), for which the nearest NT equivalent is <span class=\"greek\" lang=\"el\">anomia<\/span> (Greek, “lawlessness”) or <span class=\"greek\" lang=\"el\">paranomia<\/span> (Greek, “lawbreaking”).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Genesis traces sin to deliberate misuse of God-given freedom in disobedience of a single limiting prohibition. Ezekiel insists eloquently upon individual responsibility against traditional theories of corporate guilt (Ez 18). Following Jeremiah, he urges the need for a cleansed, renewed inner life if outward behavior is to be reformed; the divine law must become a motivating force within a person if sin is to be overcome (Jer 31:29-34; Ez 36:24-29).<\/p>\n<p>Psalm 51 offers a keen analysis of the inner meaning of sin. By affirming “in sin did my mother conceive me,” the psalmist confessed that his life had been sinful from the first. His whole personality needed “purging”; he was defiled. Ritual sacrifices offer no solution. Only a broken, contrite heart can prepare a sinner for God’s cleansing. The only hope, the sole ground of appeal, lies in God’s steadfast love and abundant mercy. In spite of its rigorous view of sin, the OT also contains gracious assurance of forgiveness (Ps 103:8-14 Is 1:18; 55:6-7).<\/p>\n<p class=\"h2\" id=\"InJesusTeachings\">In Jesus’ Teachings<\/p>\n<p>Jesus’ teachings on the subject of sin took up the gracious offer of divine forgiveness and renewal, not only proclaiming with authority, “Your sins are forgiven,” but showing many acts of compassion and social recognition that he came to be the friend of sinners, calling them to repentance, restoring their hope and dignity (Mt 9:1-13; 11:19; Lk 15; 19:1-10).<\/p>\n<p>Jesus said little about the origin of sin, except to trace it to the human heart and will (Mt 6:22-23; 7:17-19; 18:7; Mk 7:20-23), but he significantly redefined sin’s scope. Where the law could assess only people’s actions, Jesus showed that anger, contempt, lust, hardness of heart, and deceitfulness are also sinful. He also spoke of sins of neglect, good left undone, the barren tree, the unused talent, the priest ignoring the injured, and the love never shown (Mt 25:41-46). He especially condemns sins against love—unbrotherliness, implacable hostility, selfishness, insensitivity (Lk 12:16-21; 16:19-31). And he condemned self-righteousness and spiritual blindness (Mt 23:16-26; Mk 3:22-30). Jesus spoke of sin as sickness (Mk 2:17) and sometimes as folly (Lk 12:20). Nevertheless, Jesus declared that fallen humans can be cured with God’s help (7:36-50).<\/p>\n<p class=\"h2\" id=\"InJohnsWritings\">In John’s Writings<\/p>\n<p>John’s Gospel assumes sinful humanity’s need, the sacrifice of Christ the Lamb to bear away the sin of the world, and the offer of light and life in Christ. The new note is an emphasis on sin that refuses to accept the salvation provided in Christ, by the love of God for the world—the refusal to believe. It is for loving darkness, rejecting light, and refusing to accept Christ the Savior that humans are judged already (Jn 3:16-21).<\/p>\n<p>Against Gnosticism’s claim that for advanced Christians sin does not matter, 1 John affirms 15 reasons why sin cannot be tolerated in the Christian life and emphasizes again that sin is both ignorance of the truth and lack of love (1 Jn 3:3-10). Yet God forgives those who confess their sins, while Christ atones for their sins and intercedes for them (1:7–2:2).<\/p>\n<p class=\"h2\" id=\"InPaulsWritings\">In Paul’s Writings<\/p>\n<p>Paul argued strongly, from observation and from Scripture, that all have sinned (Rom 1–3). To him, sin is a force, a power, a “law” ruling within people (Rom 5:21; 7:23; 8:2; 1 Cor 15:56), producing all kinds of evil behavior—the hardening of the conscience (Rom 7:21-24), alienation from God, and subjection to death (Rom 5:10; 6:23; Eph 2:1-5, 12; Col 1:21). Humans are helpless to reform themselves (Rom 7:24). Paul’s explanation of this desperate, universal condition is variously interpreted. Some readers think that Romans 5:12-21 says that Adam’s sin is the source of all sin; others, that it is the “similitude” (<span>kjv<\/span>) of all sin. In any event, Paul essentially said that “every man is his own Adam,” which means that each person is fully responsible for his or her sinful condition, even if the sinful nature was inherited from Adam.<\/p>\n<p>The solution to sin, for Paul, lies in the believer’s death with Christ—death to sin, self, the world. Concurrently, the new life of the invasive, effusive Spirit transforms one’s life from within, making each person a new creation by sanctifying the personality into the likeness of Christ (Rom 3:21-26; 5:6-9; 6; 8:1-4, 28-29; 2 Cor 5:14-21).<\/p>\n<p><em>See also<\/em> Flesh; Justification, Justified; Sanctification; Sin unto Death; Unpardonable Sin, The.<\/p>","content_en":"<h3>SIN<\/h3>\n<p>Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT.<\/p>\n<p class=\"h2\" id=\"Terminology\">Terminology<\/p>\n<p>Israel’s God sets the ideal, the standard for human behavior. The most frequent biblical words for sin speak of violating that standard in some fashion. The Hebrew word <span class=\"hebrew\" lang=\"he\">hata’<\/span> and Greek <span class=\"greek\" lang=\"el\">hamartia<\/span> meant originally “to miss the mark, fail in duty” (Rom 3:23). As Lawgiver, God sets limits to man’s freedom; another frequent term (Hebrew, <span class=\"hebrew\" lang=\"he\">‘abar<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">parabasis<\/span>) describes sin as “transgression,” “overstepping set limits.” Similar terms are <span class=\"hebrew\" lang=\"he\">pesha‘<\/span> (Hebrew), meaning “rebellion,” “transgression”; <span class=\"hebrew\" lang=\"he\">’asham<\/span> (Hebrew) denotes “trespassing God’s kingly prerogative,” “incurring guilt”; <span class=\"greek\" lang=\"el\">paraptoma<\/span> (Greek) denotes “a false step out of the appointed way,” “trespass on forbidden ground.” “Iniquity” often translates <span class=\"hebrew\" lang=\"he\">‘aon<\/span> (Hebrew, meaning “perverseness,” “wrongness”), for which the nearest NT equivalent is <span class=\"greek\" lang=\"el\">anomia<\/span> (Greek, “lawlessness”) or <span class=\"greek\" lang=\"el\">paranomia<\/span> (Greek, “lawbreaking”).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Genesis traces sin to deliberate misuse of God-given freedom in disobedience of a single limiting prohibition. Ezekiel insists eloquently upon individual responsibility against traditional theories of corporate guilt (Ez 18). Following Jeremiah, he urges the need for a cleansed, renewed inner life if outward behavior is to be reformed; the divine law must become a motivating force within a person if sin is to be overcome (Jer 31:29-34; Ez 36:24-29).<\/p>\n<p>Psalm 51 offers a keen analysis of the inner meaning of sin. By affirming “in sin did my mother conceive me,” the psalmist confessed that his life had been sinful from the first. His whole personality needed “purging”; he was defiled. Ritual sacrifices offer no solution. Only a broken, contrite heart can prepare a sinner for God’s cleansing. The only hope, the sole ground of appeal, lies in God’s steadfast love and abundant mercy. In spite of its rigorous view of sin, the OT also contains gracious assurance of forgiveness (Ps 103:8-14 Is 1:18; 55:6-7).<\/p>\n<p class=\"h2\" id=\"InJesusTeachings\">In Jesus’ Teachings<\/p>\n<p>Jesus’ teachings on the subject of sin took up the gracious offer of divine forgiveness and renewal, not only proclaiming with authority, “Your sins are forgiven,” but showing many acts of compassion and social recognition that he came to be the friend of sinners, calling them to repentance, restoring their hope and dignity (Mt 9:1-13; 11:19; Lk 15; 19:1-10).<\/p>\n<p>Jesus said little about the origin of sin, except to trace it to the human heart and will (Mt 6:22-23; 7:17-19; 18:7; Mk 7:20-23), but he significantly redefined sin’s scope. Where the law could assess only people’s actions, Jesus showed that anger, contempt, lust, hardness of heart, and deceitfulness are also sinful. He also spoke of sins of neglect, good left undone, the barren tree, the unused talent, the priest ignoring the injured, and the love never shown (Mt 25:41-46). He especially condemns sins against love—unbrotherliness, implacable hostility, selfishness, insensitivity (Lk 12:16-21; 16:19-31). And he condemned self-righteousness and spiritual blindness (Mt 23:16-26; Mk 3:22-30). Jesus spoke of sin as sickness (Mk 2:17) and sometimes as folly (Lk 12:20). Nevertheless, Jesus declared that fallen humans can be cured with God’s help (7:36-50).<\/p>\n<p class=\"h2\" id=\"InJohnsWritings\">In John’s Writings<\/p>\n<p>John’s Gospel assumes sinful humanity’s need, the sacrifice of Christ the Lamb to bear away the sin of the world, and the offer of light and life in Christ. The new note is an emphasis on sin that refuses to accept the salvation provided in Christ, by the love of God for the world—the refusal to believe. It is for loving darkness, rejecting light, and refusing to accept Christ the Savior that humans are judged already (Jn 3:16-21).<\/p>\n<p>Against Gnosticism’s claim that for advanced Christians sin does not matter, 1 John affirms 15 reasons why sin cannot be tolerated in the Christian life and emphasizes again that sin is both ignorance of the truth and lack of love (1 Jn 3:3-10). Yet God forgives those who confess their sins, while Christ atones for their sins and intercedes for them (1:7–2:2).<\/p>\n<p class=\"h2\" id=\"InPaulsWritings\">In Paul’s Writings<\/p>\n<p>Paul argued strongly, from observation and from Scripture, that all have sinned (Rom 1–3). To him, sin is a force, a power, a “law” ruling within people (Rom 5:21; 7:23; 8:2; 1 Cor 15:56), producing all kinds of evil behavior—the hardening of the conscience (Rom 7:21-24), alienation from God, and subjection to death (Rom 5:10; 6:23; Eph 2:1-5, 12; Col 1:21). Humans are helpless to reform themselves (Rom 7:24). Paul’s explanation of this desperate, universal condition is variously interpreted. Some readers think that Romans 5:12-21 says that Adam’s sin is the source of all sin; others, that it is the “similitude” (<span>kjv<\/span>) of all sin. In any event, Paul essentially said that “every man is his own Adam,” which means that each person is fully responsible for his or her sinful condition, even if the sinful nature was inherited from Adam.<\/p>\n<p>The solution to sin, for Paul, lies in the believer’s death with Christ—death to sin, self, the world. Concurrently, the new life of the invasive, effusive Spirit transforms one’s life from within, making each person a new creation by sanctifying the personality into the likeness of Christ (Rom 3:21-26; 5:6-9; 6; 8:1-4, 28-29; 2 Cor 5:14-21).<\/p>\n<p><em>See also<\/em> Flesh; Justification, Justified; Sanctification; Sin unto Death; Unpardonable Sin, The.<\/p>","summary_ro":"SIN Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT. Terminology Israel’s God...","summary_en":"SIN Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT. Terminology Israel’s God...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38790,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Wrath of God","title_en":"Wrath of God","content_ro":"<h3>WRATH OF GOD<\/h3>\n<p>A term for God’s displeasure with human beings and their sinful actions. The word “wrath” is a concept represented by many different words and idioms in the original languages of the Bible, all of which express the notion of justifiable anger for unjust actions.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT God is said to be angry with nations, sinners, and even with his covenant people. God’s anger is first expressed toward the covenant community of Israel for having refused to believe his word about entering into the Promised Land. After they had been rescued from Egypt, had received the Ten Commandments and the covenant, and had seen his glory (Nm 11:10; 12:9; 22:22; 32:10-14), they still disbelieved. Consequently, God in his wrath condemned the Israelites to wander in the wilderness until they died. The major reason for the Lord’s anger in the OT was that his own people constantly broke the covenant. They provoked him by their idolatry (Dt 2:15; 4:25; 9:7-8, 19; Jgs 2:14; 1 Kgs 11:9; 14:9, 15; 2 Kgs 17:18), by their mixing paganism with the worship of the Lord (Is 1:10-17; Jer 6:20; Hos 6:6; Am 5:21-27); by their wanton rebellion (1 Kgs 8:46), their unbelief (Nm 11:33; 14:11, 33; Ps 95:10-11), and their disregard for his concern for love, justice, righteousness, and holiness (Ex 22:22-24; Is 1:15-17; Am 5:7-12; Mi 3:1).<\/p>\n<p>The wrath of God also extends to all humanity (Na 1:2). The concept of the Day of the Lord was developed by the prophets to warn Israel and the nations that no one can escape the righteous expression of God’s wrath (Am 5:18-20). The Day of the Lord is the day of his wrath (Zep 1:15).<\/p>\n<p>The OT presents the concept of the wrath of God in balance with three other doctrines: his forbearance, his love, and his readiness to forgive. First, God is patient. The Hebrew word for “patient” is related to the word for “wrath” and means “length of wrath”; that is, God does not quickly become angry. He is longsuffering (Ex 34:6). Second, God is full of compassion and fidelity (Ex 34:6). Even when his children sin against him, he is like a father who is full of compassion and love. He is always faithful to his children. Third, he is ready to forgive those who sin against him when they atone for and are cleansed from their sins (Ex 34:6). The pleasure of his love is so much greater than his wrath (Ps 30:5). Micah prayed that the Lord may soon forgive and restore his people on the ground that he cannot be angry forever (7:18; cf. Ps 89:46; Jer 3:5). In Psalm 103:8-13, the psalmist likens God’s love and forgiveness to that of a father who does not harbor his anger continually, nor does he vex his children with discipline, so great is his love for those who fear him.<\/p>\n<p>The purpose of God’s wrath is not to destroy humanity (Hos 11:9). His wrath is neither a vindictive, emotional overreaction, nor is it unpredictable. In his wrath he sovereignly imposes limits on nations (Babylon, Assyria) and disciplines his own people with the desired end that they return to him (Jl 2:13-14). The OT presentation of the Day of the Lord doesn’t end with God’s anger; it concludes with the restoration of the earth, when the whole earth will be filled with knowledge of God (Is 11:9; Hb 2:14) and wickedness will be no more (Is 65:25).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT also teaches the wrath of God side by side with the doctrine of his grace, love, and forbearance (Mt 3:7; Lk 21:23; Jn 3:36; Rom 1:18; Eph 5:6; Rv 14:10). Those who do not profess faith in the risen Christ remain in their sins and will be subject to God’s wrath, whereas those who believe in him are delivered from God’s wrath (Eph 2:3; 1 Thes 1:10). The good news of the NT is that Jesus has come to deliver us from the wrath of God (Rom 5:9). Those who have been delivered are reconciled with God (v 10) because they no longer are under condemnation (8:1).<\/p>\n<p><em>See also<\/em> Death; Hell; Judgment; Last Judgment; Love.<\/p>","content_en":"<h3>WRATH OF GOD<\/h3>\n<p>A term for God’s displeasure with human beings and their sinful actions. The word “wrath” is a concept represented by many different words and idioms in the original languages of the Bible, all of which express the notion of justifiable anger for unjust actions.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT God is said to be angry with nations, sinners, and even with his covenant people. God’s anger is first expressed toward the covenant community of Israel for having refused to believe his word about entering into the Promised Land. After they had been rescued from Egypt, had received the Ten Commandments and the covenant, and had seen his glory (Nm 11:10; 12:9; 22:22; 32:10-14), they still disbelieved. Consequently, God in his wrath condemned the Israelites to wander in the wilderness until they died. The major reason for the Lord’s anger in the OT was that his own people constantly broke the covenant. They provoked him by their idolatry (Dt 2:15; 4:25; 9:7-8, 19; Jgs 2:14; 1 Kgs 11:9; 14:9, 15; 2 Kgs 17:18), by their mixing paganism with the worship of the Lord (Is 1:10-17; Jer 6:20; Hos 6:6; Am 5:21-27); by their wanton rebellion (1 Kgs 8:46), their unbelief (Nm 11:33; 14:11, 33; Ps 95:10-11), and their disregard for his concern for love, justice, righteousness, and holiness (Ex 22:22-24; Is 1:15-17; Am 5:7-12; Mi 3:1).<\/p>\n<p>The wrath of God also extends to all humanity (Na 1:2). The concept of the Day of the Lord was developed by the prophets to warn Israel and the nations that no one can escape the righteous expression of God’s wrath (Am 5:18-20). The Day of the Lord is the day of his wrath (Zep 1:15).<\/p>\n<p>The OT presents the concept of the wrath of God in balance with three other doctrines: his forbearance, his love, and his readiness to forgive. First, God is patient. The Hebrew word for “patient” is related to the word for “wrath” and means “length of wrath”; that is, God does not quickly become angry. He is longsuffering (Ex 34:6). Second, God is full of compassion and fidelity (Ex 34:6). Even when his children sin against him, he is like a father who is full of compassion and love. He is always faithful to his children. Third, he is ready to forgive those who sin against him when they atone for and are cleansed from their sins (Ex 34:6). The pleasure of his love is so much greater than his wrath (Ps 30:5). Micah prayed that the Lord may soon forgive and restore his people on the ground that he cannot be angry forever (7:18; cf. Ps 89:46; Jer 3:5). In Psalm 103:8-13, the psalmist likens God’s love and forgiveness to that of a father who does not harbor his anger continually, nor does he vex his children with discipline, so great is his love for those who fear him.<\/p>\n<p>The purpose of God’s wrath is not to destroy humanity (Hos 11:9). His wrath is neither a vindictive, emotional overreaction, nor is it unpredictable. In his wrath he sovereignly imposes limits on nations (Babylon, Assyria) and disciplines his own people with the desired end that they return to him (Jl 2:13-14). The OT presentation of the Day of the Lord doesn’t end with God’s anger; it concludes with the restoration of the earth, when the whole earth will be filled with knowledge of God (Is 11:9; Hb 2:14) and wickedness will be no more (Is 65:25).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT also teaches the wrath of God side by side with the doctrine of his grace, love, and forbearance (Mt 3:7; Lk 21:23; Jn 3:36; Rom 1:18; Eph 5:6; Rv 14:10). Those who do not profess faith in the risen Christ remain in their sins and will be subject to God’s wrath, whereas those who believe in him are delivered from God’s wrath (Eph 2:3; 1 Thes 1:10). The good news of the NT is that Jesus has come to deliver us from the wrath of God (Rom 5:9). Those who have been delivered are reconciled with God (v 10) because they no longer are under condemnation (8:1).<\/p>\n<p><em>See also<\/em> Death; Hell; Judgment; Last Judgment; Love.<\/p>","summary_ro":"WRATH OF GOD A term for God’s displeasure with human beings and their sinful actions. The word “wrath” is a concept represented by many different words and idioms in the original languages of the Bible, all of which express the notion of justifiable anger for unjust actions. In the Old Testament In the OT God is said to be angry with nations, sinners, and even with his covenant people. God’s anger is first expressed toward the covenant community of Israel for having refused to believe his wor...","summary_en":"WRATH OF GOD A term for God’s displeasure with human beings and their sinful actions. The word “wrath” is a concept represented by many different words and idioms in the original languages of the Bible, all of which express the notion of justifiable anger for unjust actions. In the Old Testament In the OT God is said to be angry with nations, sinners, and even with his covenant people. God’s anger is first expressed toward the covenant community of Israel for having refused to believe his wor...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57301,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:1","title_en":"Study Note: Romani 8:1","content_ro":"<p><strong>8:1<\/strong> <em>So now there is no condemnation:<\/em> Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that <em>those who belong to Christ Jesus<\/em> need not fear that they will be condemned for their sins.<\/p>","content_en":"<p><strong>8:1<\/strong> <em>So now there is no condemnation:<\/em> Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that <em>those who belong to Christ Jesus<\/em> need not fear that they will be condemned for their sins.<\/p>","summary_ro":"8:1 So now there is no condemnation: Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that those who belong to Christ Jesus need not fear that they will be condemned for their sins.","summary_en":"8:1 So now there is no condemnation: Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that those who belong to Christ Jesus need not fear that they will be condemned for their sins.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84927,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:1","title_en":"Study Note: Romani 8:1","content_ro":"<p><strong>8:1<\/strong> <em>So now there is no condemnation:<\/em> Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that <em>those who belong to Christ Jesus<\/em> need not fear that they will be condemned for their sins.<\/p>","content_en":"<p><strong>8:1<\/strong> <em>So now there is no condemnation:<\/em> Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that <em>those who belong to Christ Jesus<\/em> need not fear that they will be condemned for their sins.<\/p>","summary_ro":"8:1 So now there is no condemnation: Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that those who belong to Christ Jesus need not fear that they will be condemned for their sins.","summary_en":"8:1 So now there is no condemnation: Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that those who belong to Christ Jesus need not fear that they will be condemned for their sins.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112553,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:1","title_en":"Study Note: Romani 8:1","content_ro":"<p><strong>8:1<\/strong> <em>So now there is no condemnation:<\/em> Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that <em>those who belong to Christ Jesus<\/em> need not fear that they will be condemned for their sins.<\/p>","content_en":"<p><strong>8:1<\/strong> <em>So now there is no condemnation:<\/em> Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that <em>those who belong to Christ Jesus<\/em> need not fear that they will be condemned for their sins.<\/p>","summary_ro":"8:1 So now there is no condemnation: Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that those who belong to Christ Jesus need not fear that they will be condemned for their sins.","summary_en":"8:1 So now there is no condemnation: Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that those who belong to Christ Jesus need not fear that they will be condemned for their sins.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140179,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:1","title_en":"Study Note: Romani 8:1","content_ro":"<p><strong>8:1<\/strong> <em>So now there is no condemnation:<\/em> Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that <em>those who belong to Christ Jesus<\/em> need not fear that they will be condemned for their sins.<\/p>","content_en":"<p><strong>8:1<\/strong> <em>So now there is no condemnation:<\/em> Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that <em>those who belong to Christ Jesus<\/em> need not fear that they will be condemned for their sins.<\/p>","summary_ro":"8:1 So now there is no condemnation: Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that those who belong to Christ Jesus need not fear that they will be condemned for their sins.","summary_en":"8:1 So now there is no condemnation: Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that those who belong to Christ Jesus need not fear that they will be condemned for their sins.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59933,"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":64424,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Divine Sovereignty and Human Responsibility","title_en":"Divine Sovereignty and Human Responsibility","content_ro":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","content_en":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","summary_ro":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","summary_en":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66735,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Unified Plan of Salvation","title_en":"God’s Unified Plan of Salvation","content_ro":"<h3>God’s Unified Plan of Salvation<\/h3>\n<p>God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world through Jesus, and the Old Testament prepared his people for that climactic moment in salvation history. Paul keeps returning to this theme of continuity, especially in chs 9–11, where he shows how God’s dealings with Israel fit into that single, unfolding plan.<\/p>\n<p>At the same time, Paul is also concerned to help us understand the discontinuity in God’s single plan of salvation. That plan unfolds in stages. Now that the final stage in Christ has arrived, the prior stage—during which the law of Moses ruled over God’s people—has been left behind. Paul repeatedly emphasizes that our new relationship with God stands separate from the law of Moses (see 6:14; 7:4-6; 10:4). A similar point is made in John 1:17 and Heb 10:1. Paul’s recurring focus in Romans on the nature of God’s plan helps us to put the whole story of the Bible together in a way that honors all parts of his plan.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 1:21-23; Luke 1:46-55, 67-79; Acts 4:10-12; 10:34-43; 13:23-41; Rom 1:3-5, 16-17; 3:21-26; 5:6-11; 8:1-4; 10:5-13; 11:26-27; 1 Cor 15:1-4; Gal 2:14-21; 3:5-14; Eph 1:3-14; Col 1:15-22; 1 Tim 2:3-6; 2 Tim 1:9-10; Heb 9:27-28<\/p>","content_en":"<h3>God’s Unified Plan of Salvation<\/h3>\n<p>God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world through Jesus, and the Old Testament prepared his people for that climactic moment in salvation history. Paul keeps returning to this theme of continuity, especially in chs 9–11, where he shows how God’s dealings with Israel fit into that single, unfolding plan.<\/p>\n<p>At the same time, Paul is also concerned to help us understand the discontinuity in God’s single plan of salvation. That plan unfolds in stages. Now that the final stage in Christ has arrived, the prior stage—during which the law of Moses ruled over God’s people—has been left behind. Paul repeatedly emphasizes that our new relationship with God stands separate from the law of Moses (see 6:14; 7:4-6; 10:4). A similar point is made in John 1:17 and Heb 10:1. Paul’s recurring focus in Romans on the nature of God’s plan helps us to put the whole story of the Bible together in a way that honors all parts of his plan.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 1:21-23; Luke 1:46-55, 67-79; Acts 4:10-12; 10:34-43; 13:23-41; Rom 1:3-5, 16-17; 3:21-26; 5:6-11; 8:1-4; 10:5-13; 11:26-27; 1 Cor 15:1-4; Gal 2:14-21; 3:5-14; Eph 1:3-14; Col 1:15-22; 1 Tim 2:3-6; 2 Tim 1:9-10; Heb 9:27-28<\/p>","summary_ro":"God’s Unified Plan of Salvation God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world t...","summary_en":"God’s Unified Plan of Salvation God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66750,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Realm and the New","title_en":"The Old Realm and the New","content_ro":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","content_en":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","summary_ro":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","summary_en":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67020,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67114,"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":87559,"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":92050,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Divine Sovereignty and Human Responsibility","title_en":"Divine Sovereignty and Human Responsibility","content_ro":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","content_en":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","summary_ro":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","summary_en":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94361,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Unified Plan of Salvation","title_en":"God’s Unified Plan of Salvation","content_ro":"<h3>God’s Unified Plan of Salvation<\/h3>\n<p>God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world through Jesus, and the Old Testament prepared his people for that climactic moment in salvation history. Paul keeps returning to this theme of continuity, especially in chs 9–11, where he shows how God’s dealings with Israel fit into that single, unfolding plan.<\/p>\n<p>At the same time, Paul is also concerned to help us understand the discontinuity in God’s single plan of salvation. That plan unfolds in stages. Now that the final stage in Christ has arrived, the prior stage—during which the law of Moses ruled over God’s people—has been left behind. Paul repeatedly emphasizes that our new relationship with God stands separate from the law of Moses (see 6:14; 7:4-6; 10:4). A similar point is made in John 1:17 and Heb 10:1. Paul’s recurring focus in Romans on the nature of God’s plan helps us to put the whole story of the Bible together in a way that honors all parts of his plan.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 1:21-23; Luke 1:46-55, 67-79; Acts 4:10-12; 10:34-43; 13:23-41; Rom 1:3-5, 16-17; 3:21-26; 5:6-11; 8:1-4; 10:5-13; 11:26-27; 1 Cor 15:1-4; Gal 2:14-21; 3:5-14; Eph 1:3-14; Col 1:15-22; 1 Tim 2:3-6; 2 Tim 1:9-10; Heb 9:27-28<\/p>","content_en":"<h3>God’s Unified Plan of Salvation<\/h3>\n<p>God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world through Jesus, and the Old Testament prepared his people for that climactic moment in salvation history. Paul keeps returning to this theme of continuity, especially in chs 9–11, where he shows how God’s dealings with Israel fit into that single, unfolding plan.<\/p>\n<p>At the same time, Paul is also concerned to help us understand the discontinuity in God’s single plan of salvation. That plan unfolds in stages. Now that the final stage in Christ has arrived, the prior stage—during which the law of Moses ruled over God’s people—has been left behind. Paul repeatedly emphasizes that our new relationship with God stands separate from the law of Moses (see 6:14; 7:4-6; 10:4). A similar point is made in John 1:17 and Heb 10:1. Paul’s recurring focus in Romans on the nature of God’s plan helps us to put the whole story of the Bible together in a way that honors all parts of his plan.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 1:21-23; Luke 1:46-55, 67-79; Acts 4:10-12; 10:34-43; 13:23-41; Rom 1:3-5, 16-17; 3:21-26; 5:6-11; 8:1-4; 10:5-13; 11:26-27; 1 Cor 15:1-4; Gal 2:14-21; 3:5-14; Eph 1:3-14; Col 1:15-22; 1 Tim 2:3-6; 2 Tim 1:9-10; Heb 9:27-28<\/p>","summary_ro":"God’s Unified Plan of Salvation God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world t...","summary_en":"God’s Unified Plan of Salvation God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94376,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Realm and the New","title_en":"The Old Realm and the New","content_ro":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","content_en":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","summary_ro":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","summary_en":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94646,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94740,"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":115185,"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":119676,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Divine Sovereignty and Human Responsibility","title_en":"Divine Sovereignty and Human Responsibility","content_ro":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","content_en":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","summary_ro":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","summary_en":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121987,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Unified Plan of Salvation","title_en":"God’s Unified Plan of Salvation","content_ro":"<h3>God’s Unified Plan of Salvation<\/h3>\n<p>God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world through Jesus, and the Old Testament prepared his people for that climactic moment in salvation history. Paul keeps returning to this theme of continuity, especially in chs 9–11, where he shows how God’s dealings with Israel fit into that single, unfolding plan.<\/p>\n<p>At the same time, Paul is also concerned to help us understand the discontinuity in God’s single plan of salvation. That plan unfolds in stages. Now that the final stage in Christ has arrived, the prior stage—during which the law of Moses ruled over God’s people—has been left behind. Paul repeatedly emphasizes that our new relationship with God stands separate from the law of Moses (see 6:14; 7:4-6; 10:4). A similar point is made in John 1:17 and Heb 10:1. Paul’s recurring focus in Romans on the nature of God’s plan helps us to put the whole story of the Bible together in a way that honors all parts of his plan.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 1:21-23; Luke 1:46-55, 67-79; Acts 4:10-12; 10:34-43; 13:23-41; Rom 1:3-5, 16-17; 3:21-26; 5:6-11; 8:1-4; 10:5-13; 11:26-27; 1 Cor 15:1-4; Gal 2:14-21; 3:5-14; Eph 1:3-14; Col 1:15-22; 1 Tim 2:3-6; 2 Tim 1:9-10; Heb 9:27-28<\/p>","content_en":"<h3>God’s Unified Plan of Salvation<\/h3>\n<p>God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world through Jesus, and the Old Testament prepared his people for that climactic moment in salvation history. Paul keeps returning to this theme of continuity, especially in chs 9–11, where he shows how God’s dealings with Israel fit into that single, unfolding plan.<\/p>\n<p>At the same time, Paul is also concerned to help us understand the discontinuity in God’s single plan of salvation. That plan unfolds in stages. Now that the final stage in Christ has arrived, the prior stage—during which the law of Moses ruled over God’s people—has been left behind. Paul repeatedly emphasizes that our new relationship with God stands separate from the law of Moses (see 6:14; 7:4-6; 10:4). A similar point is made in John 1:17 and Heb 10:1. Paul’s recurring focus in Romans on the nature of God’s plan helps us to put the whole story of the Bible together in a way that honors all parts of his plan.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 1:21-23; Luke 1:46-55, 67-79; Acts 4:10-12; 10:34-43; 13:23-41; Rom 1:3-5, 16-17; 3:21-26; 5:6-11; 8:1-4; 10:5-13; 11:26-27; 1 Cor 15:1-4; Gal 2:14-21; 3:5-14; Eph 1:3-14; Col 1:15-22; 1 Tim 2:3-6; 2 Tim 1:9-10; Heb 9:27-28<\/p>","summary_ro":"God’s Unified Plan of Salvation God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world t...","summary_en":"God’s Unified Plan of Salvation God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122002,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Realm and the New","title_en":"The Old Realm and the New","content_ro":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","content_en":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","summary_ro":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","summary_en":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122272,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122366,"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":142811,"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":147302,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Divine Sovereignty and Human Responsibility","title_en":"Divine Sovereignty and Human Responsibility","content_ro":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","content_en":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","summary_ro":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","summary_en":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149613,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Unified Plan of Salvation","title_en":"God’s Unified Plan of Salvation","content_ro":"<h3>God’s Unified Plan of Salvation<\/h3>\n<p>God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world through Jesus, and the Old Testament prepared his people for that climactic moment in salvation history. Paul keeps returning to this theme of continuity, especially in chs 9–11, where he shows how God’s dealings with Israel fit into that single, unfolding plan.<\/p>\n<p>At the same time, Paul is also concerned to help us understand the discontinuity in God’s single plan of salvation. That plan unfolds in stages. Now that the final stage in Christ has arrived, the prior stage—during which the law of Moses ruled over God’s people—has been left behind. Paul repeatedly emphasizes that our new relationship with God stands separate from the law of Moses (see 6:14; 7:4-6; 10:4). A similar point is made in John 1:17 and Heb 10:1. Paul’s recurring focus in Romans on the nature of God’s plan helps us to put the whole story of the Bible together in a way that honors all parts of his plan.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 1:21-23; Luke 1:46-55, 67-79; Acts 4:10-12; 10:34-43; 13:23-41; Rom 1:3-5, 16-17; 3:21-26; 5:6-11; 8:1-4; 10:5-13; 11:26-27; 1 Cor 15:1-4; Gal 2:14-21; 3:5-14; Eph 1:3-14; Col 1:15-22; 1 Tim 2:3-6; 2 Tim 1:9-10; Heb 9:27-28<\/p>","content_en":"<h3>God’s Unified Plan of Salvation<\/h3>\n<p>God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world through Jesus, and the Old Testament prepared his people for that climactic moment in salvation history. Paul keeps returning to this theme of continuity, especially in chs 9–11, where he shows how God’s dealings with Israel fit into that single, unfolding plan.<\/p>\n<p>At the same time, Paul is also concerned to help us understand the discontinuity in God’s single plan of salvation. That plan unfolds in stages. Now that the final stage in Christ has arrived, the prior stage—during which the law of Moses ruled over God’s people—has been left behind. Paul repeatedly emphasizes that our new relationship with God stands separate from the law of Moses (see 6:14; 7:4-6; 10:4). A similar point is made in John 1:17 and Heb 10:1. Paul’s recurring focus in Romans on the nature of God’s plan helps us to put the whole story of the Bible together in a way that honors all parts of his plan.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 1:21-23; Luke 1:46-55, 67-79; Acts 4:10-12; 10:34-43; 13:23-41; Rom 1:3-5, 16-17; 3:21-26; 5:6-11; 8:1-4; 10:5-13; 11:26-27; 1 Cor 15:1-4; Gal 2:14-21; 3:5-14; Eph 1:3-14; Col 1:15-22; 1 Tim 2:3-6; 2 Tim 1:9-10; Heb 9:27-28<\/p>","summary_ro":"God’s Unified Plan of Salvation God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world t...","summary_en":"God’s Unified Plan of Salvation God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149628,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Realm and the New","title_en":"The Old Realm and the New","content_ro":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","content_en":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","summary_ro":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","summary_en":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149898,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149992,"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}],"2":[{"id":7905,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Covenant, the New","title_en":"Covenant, the New","content_ro":"<h3>COVENANT, The New<\/h3>\n<p>A gracious provision of God given through Jesus Christ for the redemption of fallen humanity—replacing and fulfilling the old covenant, which was expressed primarily through the Mosaic law. The expression “new covenant” is found principally in the NT.<\/p>\n<p>Although the concept of a new covenant is found in several places in the OT (Ez 34:23-31; 37:24-28; Jl 2:12-32), the actual phrase occurs only once (Jer 31:31-34). That passage contrasts the new covenant that the prophet Jeremiah saw God making with Israel “after those days” (vv 32-34) with the covenant God had made with his people in the days of Moses. The contrast is seen, first of all, in the internal nature of the new covenant. Whereas the old covenant was written on tablets of stone (Ex 31:18; 34:27-32; Dt 4:13; 5:22; 9:11; 10:3-4) and in a book (Ex 24:7; cf. the phrase “old written code,” Rom 7:6, <span>rsv<\/span>), the new covenant is to be written on the human heart. One result is a clearer revelation of what God demands; another is the enablement of believers to fulfill those demands (see Rom 8:2-4). The interior nature of the new covenant is spoken of in several other passages (Ez 11:19-21; 36:26-27) and made explicit in the prophet Joel of a time when God “will pour out [his] spirit on all flesh” (Jl 2:28-32).<\/p>\n<p>A second contrast is in the way God’s people know him under the two covenants. There is no doubt that Israel under the old covenant “knew” God; God had revealed himself, though at times the nation tended to forget this (Jgs 2:10; Hos 4:1, 6). What the prophets envisioned in the new covenant is a unique personal knowledge of God by each individual member of the covenant community.<\/p>\n<p>Finally, the two covenants differ in regard to God’s dealing with human sin. Jeremiah promised that God would forgive the iniquity of his people and blot out their sin. Israel already knew that God delighted in mercy and forgiveness (Ex 34:6-7), but Jeremiah was saying that God would never again remember their sin (Jer 31:34). Under the old covenant there was a reminder of sin year after year (Heb 10:3); under the new covenant no remembrance of sin remains (v 14).<\/p>\n<p class=\"h2\" id=\"ANewCovenant\">A New Covenant<\/p>\n<p>The expression “new covenant” is found at least six times in the NT (1 Cor 11:25; 2 Cor 3:6; Heb 8:8, 13; 9:15; 12:24; and probably Lk 22:20, according to some manuscripts). In certain Greek manuscripts the phrase is also found in Matthew 26:28 and Mark 14:24, where “new” seems to have been added by various scribes to “blood of the covenant,” in order to make these accounts conform to parallel accounts of the Lord’s Supper in 1 Corinthians or possibly in Luke.<\/p>\n<p>Even though the term “new” is not found in the accounts in Matthew and Mark in the best Greek manuscripts, and was therefore probably not part of the original text, it is clear from all four accounts that Jesus saw the Lord’s Supper as instituting a different and therefore “new” covenant. The covenant was being sealed by his sacrificial death, that is, by his blood, just as the Mosaic covenant was sealed by the “blood of the covenant” (Ex 24:6-8). The cup of the Lord’s Supper symbolizes the blood of Christ’s sacrifice, sealing the new covenant God has at last made with his people. The new covenant, ratified by Christ’s death, is what the church therefore commemorates each time it celebrates the Lord’s Supper.<\/p>\n<p>In his institution of the Lord’s Supper, Jesus did not elucidate what the “newness” of the covenant entailed. Elsewhere he mentioned a “baptism with the Holy Spirit” (Acts 1:5; 11:16; cf. Mt 3:11; Mk 1:8; Lk 3:16; and Jn 1:33, where this promise is found on the lips of John the Baptist; cf. also 1 Cor 12:13). Yet both OT prophecies refer to the same new covenant that God would establish in the future, as shown in 2 Corinthians 3:6. There the apostle Paul stated that God “has qualified us to be ministers of a new covenant” (<span>rsv<\/span>; cf. Jer 31:31), not “in a written code but in the Spirit” (<span>rsv<\/span>; cf. Jl 2:28-32), for “the written code kills, but the Spirit gives life” (<span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"SuperiorityoftheNewCovenant\">Superiority of the New Covenant<\/p>\n<p>In 2 Corinthians 3, Paul was showing that in contrast to the old (Mosaic) covenant (v 14), which was a dispensation of death, carved in letters on stone (v 7), the new covenant instituted by Jesus is one of far greater splendor (vv 8-9), written on the human heart by the Spirit of the living God himself (v 3).<\/p>\n<p>The new covenant concept is treated most exhaustively and systematically in the book of Hebrews. In Hebrews 8:8-12 the quotation of Jeremiah 31:31-34 is the longest OT quotation found in the NT. In Hebrews 12:24 a different Greek word for “new” is used, but the meaning remains the same. The theme of the new covenant dominates the book of Hebrews, which was written to encourage faltering Christians by demonstrating the superiority of the Christian faith over their old Jewish beliefs and practices. In Hebrews the new covenant is seen as better than the old “obsolete” covenant in a number of ways.<\/p>\n<p>1. The new covenant has a better priesthood than the old covenant, since there is no longer any need for a continual change of priests due to death (Heb 7:23). One continual priest now lives forever to make intercession before God on behalf of his people (vv 24-25).<\/p>\n<li>2. The new covenant priest is better than those of the old covenant, since Jesus does not have to offer sacrifices continually for his own sins and then for the sins of his people. He has instead made one complete and perfect offering (7:27; 9:25-28; 10:12).<\/li>\n<li>3. The new covenant has a better sacrifice than the old covenant; what the blood of bulls and goats could not do, since the atonement they brought could at best be only partial (10:2-3), the blood of Christ has done once for all (9:11-14; 10:1-10).<\/li>\n<li>4. The new covenant is built on “better promises” than the old (8:6).<\/li>\n<li>5. Whereas the old covenant was imperfect (8:7) and thus became obsolete (8:13), the new covenant is perfect and eternal (13:20).<\/li>\n<li>6. Whereas the old covenant provided a believer with no direct access to God (9:6-8), the new covenant provides a direct access to God that can purify and perfect the believer’s conscience (cf. 9:14 with 9:9).<\/li>\n<li>7. The new covenant possesses a better “surety,” or guarantee, an oath sworn by God himself (7:20-22).<\/li>\n<li>8. The new covenant assures the presence of the Holy Spirit in the life of each believer. The new covenant community has been touched by the promised Spirit (6:4), who, according to Paul, is both the seal and guarantee of their inheritance (see 2 Cor 1:22; 5:5; Eph 1:13-14).<\/li>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The new covenant and its accompanying new commandment are both fulfillments of what was implicit in the old. The new covenant is written on the heart of each member of the new covenant community by the Holy Spirit. The power of God’s Spirit within, enabling the believer to carry out the new commandment (Rom 8:2-4; Gal 5:16-25), is a distinctive feature of the new covenant.<\/p>\n<p><em>See also<\/em> Covenant.<\/p>","content_en":"<h3>COVENANT, The New<\/h3>\n<p>A gracious provision of God given through Jesus Christ for the redemption of fallen humanity—replacing and fulfilling the old covenant, which was expressed primarily through the Mosaic law. The expression “new covenant” is found principally in the NT.<\/p>\n<p>Although the concept of a new covenant is found in several places in the OT (Ez 34:23-31; 37:24-28; Jl 2:12-32), the actual phrase occurs only once (Jer 31:31-34). That passage contrasts the new covenant that the prophet Jeremiah saw God making with Israel “after those days” (vv 32-34) with the covenant God had made with his people in the days of Moses. The contrast is seen, first of all, in the internal nature of the new covenant. Whereas the old covenant was written on tablets of stone (Ex 31:18; 34:27-32; Dt 4:13; 5:22; 9:11; 10:3-4) and in a book (Ex 24:7; cf. the phrase “old written code,” Rom 7:6, <span>rsv<\/span>), the new covenant is to be written on the human heart. One result is a clearer revelation of what God demands; another is the enablement of believers to fulfill those demands (see Rom 8:2-4). The interior nature of the new covenant is spoken of in several other passages (Ez 11:19-21; 36:26-27) and made explicit in the prophet Joel of a time when God “will pour out [his] spirit on all flesh” (Jl 2:28-32).<\/p>\n<p>A second contrast is in the way God’s people know him under the two covenants. There is no doubt that Israel under the old covenant “knew” God; God had revealed himself, though at times the nation tended to forget this (Jgs 2:10; Hos 4:1, 6). What the prophets envisioned in the new covenant is a unique personal knowledge of God by each individual member of the covenant community.<\/p>\n<p>Finally, the two covenants differ in regard to God’s dealing with human sin. Jeremiah promised that God would forgive the iniquity of his people and blot out their sin. Israel already knew that God delighted in mercy and forgiveness (Ex 34:6-7), but Jeremiah was saying that God would never again remember their sin (Jer 31:34). Under the old covenant there was a reminder of sin year after year (Heb 10:3); under the new covenant no remembrance of sin remains (v 14).<\/p>\n<p class=\"h2\" id=\"ANewCovenant\">A New Covenant<\/p>\n<p>The expression “new covenant” is found at least six times in the NT (1 Cor 11:25; 2 Cor 3:6; Heb 8:8, 13; 9:15; 12:24; and probably Lk 22:20, according to some manuscripts). In certain Greek manuscripts the phrase is also found in Matthew 26:28 and Mark 14:24, where “new” seems to have been added by various scribes to “blood of the covenant,” in order to make these accounts conform to parallel accounts of the Lord’s Supper in 1 Corinthians or possibly in Luke.<\/p>\n<p>Even though the term “new” is not found in the accounts in Matthew and Mark in the best Greek manuscripts, and was therefore probably not part of the original text, it is clear from all four accounts that Jesus saw the Lord’s Supper as instituting a different and therefore “new” covenant. The covenant was being sealed by his sacrificial death, that is, by his blood, just as the Mosaic covenant was sealed by the “blood of the covenant” (Ex 24:6-8). The cup of the Lord’s Supper symbolizes the blood of Christ’s sacrifice, sealing the new covenant God has at last made with his people. The new covenant, ratified by Christ’s death, is what the church therefore commemorates each time it celebrates the Lord’s Supper.<\/p>\n<p>In his institution of the Lord’s Supper, Jesus did not elucidate what the “newness” of the covenant entailed. Elsewhere he mentioned a “baptism with the Holy Spirit” (Acts 1:5; 11:16; cf. Mt 3:11; Mk 1:8; Lk 3:16; and Jn 1:33, where this promise is found on the lips of John the Baptist; cf. also 1 Cor 12:13). Yet both OT prophecies refer to the same new covenant that God would establish in the future, as shown in 2 Corinthians 3:6. There the apostle Paul stated that God “has qualified us to be ministers of a new covenant” (<span>rsv<\/span>; cf. Jer 31:31), not “in a written code but in the Spirit” (<span>rsv<\/span>; cf. Jl 2:28-32), for “the written code kills, but the Spirit gives life” (<span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"SuperiorityoftheNewCovenant\">Superiority of the New Covenant<\/p>\n<p>In 2 Corinthians 3, Paul was showing that in contrast to the old (Mosaic) covenant (v 14), which was a dispensation of death, carved in letters on stone (v 7), the new covenant instituted by Jesus is one of far greater splendor (vv 8-9), written on the human heart by the Spirit of the living God himself (v 3).<\/p>\n<p>The new covenant concept is treated most exhaustively and systematically in the book of Hebrews. In Hebrews 8:8-12 the quotation of Jeremiah 31:31-34 is the longest OT quotation found in the NT. In Hebrews 12:24 a different Greek word for “new” is used, but the meaning remains the same. The theme of the new covenant dominates the book of Hebrews, which was written to encourage faltering Christians by demonstrating the superiority of the Christian faith over their old Jewish beliefs and practices. In Hebrews the new covenant is seen as better than the old “obsolete” covenant in a number of ways.<\/p>\n<p>1. The new covenant has a better priesthood than the old covenant, since there is no longer any need for a continual change of priests due to death (Heb 7:23). One continual priest now lives forever to make intercession before God on behalf of his people (vv 24-25).<\/p>\n<li>2. The new covenant priest is better than those of the old covenant, since Jesus does not have to offer sacrifices continually for his own sins and then for the sins of his people. He has instead made one complete and perfect offering (7:27; 9:25-28; 10:12).<\/li>\n<li>3. The new covenant has a better sacrifice than the old covenant; what the blood of bulls and goats could not do, since the atonement they brought could at best be only partial (10:2-3), the blood of Christ has done once for all (9:11-14; 10:1-10).<\/li>\n<li>4. The new covenant is built on “better promises” than the old (8:6).<\/li>\n<li>5. Whereas the old covenant was imperfect (8:7) and thus became obsolete (8:13), the new covenant is perfect and eternal (13:20).<\/li>\n<li>6. Whereas the old covenant provided a believer with no direct access to God (9:6-8), the new covenant provides a direct access to God that can purify and perfect the believer’s conscience (cf. 9:14 with 9:9).<\/li>\n<li>7. The new covenant possesses a better “surety,” or guarantee, an oath sworn by God himself (7:20-22).<\/li>\n<li>8. The new covenant assures the presence of the Holy Spirit in the life of each believer. The new covenant community has been touched by the promised Spirit (6:4), who, according to Paul, is both the seal and guarantee of their inheritance (see 2 Cor 1:22; 5:5; Eph 1:13-14).<\/li>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The new covenant and its accompanying new commandment are both fulfillments of what was implicit in the old. The new covenant is written on the heart of each member of the new covenant community by the Holy Spirit. The power of God’s Spirit within, enabling the believer to carry out the new commandment (Rom 8:2-4; Gal 5:16-25), is a distinctive feature of the new covenant.<\/p>\n<p><em>See also<\/em> Covenant.<\/p>","summary_ro":"COVENANT, The New A gracious provision of God given through Jesus Christ for the redemption of fallen humanity—replacing and fulfilling the old covenant, which was expressed primarily through the Mosaic law. The expression “new covenant” is found principally in the NT. Although the concept of a new covenant is found in several places in the OT (Ez 34:23-31; 37:24-28; Jl 2:12-32), the actual phrase occurs only once (Jer 31:31-34). That passage contrasts the new covenant that the prophet Jeremi...","summary_en":"COVENANT, The New A gracious provision of God given through Jesus Christ for the redemption of fallen humanity—replacing and fulfilling the old covenant, which was expressed primarily through the Mosaic law. The expression “new covenant” is found principally in the NT. Although the concept of a new covenant is found in several places in the OT (Ez 34:23-31; 37:24-28; Jl 2:12-32), the actual phrase occurs only once (Jer 31:31-34). That passage contrasts the new covenant that the prophet Jeremi...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11741,"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":12422,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Flesh","title_en":"Flesh","content_ro":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","content_en":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","summary_ro":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","summary_en":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23134,"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":23217,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Life","title_en":"Life","content_ro":"<h3>LIFE<\/h3>\n<p>In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57).<\/p>\n<p class=\"h2\" id=\"TheLivingFather\">The Living Father<\/p>\n<p>God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20).<\/p>\n<p>The sign of life is movement; man is a “lively,” animated body (Mt 27:50; Lk 8:55). Animals also have this animating “breath-soul” (Hebrew of Gn 1:24; 6:17). Thus, all nature is instilled with life deriving from God (Acts 17:24-28). Life is therefore sacred, but unfortunately it is as transient as grass, clouds, dew, shadow (1 Chr 29:15; Jb 7:6, 9; Jas 4:13-16; 1 Pt 1:24). Long life is desired (Gn 35:29); any life is preferable to death and of infinite value (Eccl 9:4-6; Mt 6:25; 16:26), for Sheol houses a ghostly “nonliving life,” bereft of feeling, hope, or divine help (Ps 88:3-12). One’s life can be enhanced by loving and serving God (Dt 30:15-20; 1 Pt 3:8-12), by experiencing God’s deliverance (Is 38:16), and by receiving divine blessings (Mt 5:3-12).<\/p>\n<p class=\"h2\" id=\"ChristasLife\">Christ as Life<\/p>\n<p>The Greek word for “life” is <span class=\"greek\" lang=\"el\">zoe<\/span><em>.<\/em> In classical Greek this word was used for life in general. There are a few examples of this meaning in the New Testament (see Acts 17:25; Jas 4:14: Rv 16:3), but in all other instances the word was used to designate the divine, eternal life—the life of God (Eph 4:18). This life resided in Christ, and he made it available to all who believe in him. Human beings are born with the natural life—called <span class=\"greek\" lang=\"el\">psuche<\/span> in Greek (translated “soul,” “personality,” or “life”); they do not possess the eternal life. This life can be received only by believing in the one who possesses the <span class=\"greek\" lang=\"el\">zoe<\/span><em>-life,<\/em> namely, Jesus Christ.<\/p>\n<p>The overflowing, vibrant quality of life made available in Christ was evident in the authority of his speech and the power of his touch (Mt 9:18; Mk 1:27, 41-42; 5:27-29). He is “the author of life” (Acts 3:15), who provides the way into life (Mt 7:14; 25:46; Mk 8:35-37; 9:42-47). And he raised the dead with his life-giving power. His own resurrection made him “a life-giving spirit,” with the power of “an indestructible life” (Rom 8:2; 1 Cor 15:45; Heb 7:16). Thus, Jesus Christ is “our life” (Col 3:4)—in union with whom we find “newness of life” (Rom 6:4) and are newly created, living henceforth not for ourselves but for him (2 Cor 5:15-17).<\/p>\n<p>John, especially, dwells on the theme that Christ is the source of this new life (Jn 3:14-16; 5:21) for the children of God (1:12; 3:3, 5). This life is enjoyed already by those who know God and Christ (5:24; 17:3; 1 Jn 5:11-12), for they have already passed from death into eternal life (Jn 10:28; 11:26). Such life is abundant (10:10), enlightened (8:12), free and satisfied (10:9), victorious (Rom 6:6-14), full of peace and joy (Rom 5:1-11), inexhaustibly refreshed (Jn 4:13-14; 7:37-38) and immortal (Jn 5:24; 1 Cor 15:51-57).<\/p>\n<p>All this is possible because from the beginning “all that came to be was alive with his life” (Jn 1:4, <span>neb<\/span>). Thus, the life within the Father flows into the world through the Son, who also “has life in himself” and gives it to whom he will (5:26). He is “the resurrection and the life” (11:25; 14:6) and demonstrates it by restoring life to paralyzed limbs, raising the dead, and conquering death (5:5-9; 11:43; ch 20). People remain in death only because they will not “come” and “have life” (5:40; cf. 1 Jn 3:14).<\/p>\n<p><em>See also<\/em> Eternal Life.<\/p>","content_en":"<h3>LIFE<\/h3>\n<p>In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57).<\/p>\n<p class=\"h2\" id=\"TheLivingFather\">The Living Father<\/p>\n<p>God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20).<\/p>\n<p>The sign of life is movement; man is a “lively,” animated body (Mt 27:50; Lk 8:55). Animals also have this animating “breath-soul” (Hebrew of Gn 1:24; 6:17). Thus, all nature is instilled with life deriving from God (Acts 17:24-28). Life is therefore sacred, but unfortunately it is as transient as grass, clouds, dew, shadow (1 Chr 29:15; Jb 7:6, 9; Jas 4:13-16; 1 Pt 1:24). Long life is desired (Gn 35:29); any life is preferable to death and of infinite value (Eccl 9:4-6; Mt 6:25; 16:26), for Sheol houses a ghostly “nonliving life,” bereft of feeling, hope, or divine help (Ps 88:3-12). One’s life can be enhanced by loving and serving God (Dt 30:15-20; 1 Pt 3:8-12), by experiencing God’s deliverance (Is 38:16), and by receiving divine blessings (Mt 5:3-12).<\/p>\n<p class=\"h2\" id=\"ChristasLife\">Christ as Life<\/p>\n<p>The Greek word for “life” is <span class=\"greek\" lang=\"el\">zoe<\/span><em>.<\/em> In classical Greek this word was used for life in general. There are a few examples of this meaning in the New Testament (see Acts 17:25; Jas 4:14: Rv 16:3), but in all other instances the word was used to designate the divine, eternal life—the life of God (Eph 4:18). This life resided in Christ, and he made it available to all who believe in him. Human beings are born with the natural life—called <span class=\"greek\" lang=\"el\">psuche<\/span> in Greek (translated “soul,” “personality,” or “life”); they do not possess the eternal life. This life can be received only by believing in the one who possesses the <span class=\"greek\" lang=\"el\">zoe<\/span><em>-life,<\/em> namely, Jesus Christ.<\/p>\n<p>The overflowing, vibrant quality of life made available in Christ was evident in the authority of his speech and the power of his touch (Mt 9:18; Mk 1:27, 41-42; 5:27-29). He is “the author of life” (Acts 3:15), who provides the way into life (Mt 7:14; 25:46; Mk 8:35-37; 9:42-47). And he raised the dead with his life-giving power. His own resurrection made him “a life-giving spirit,” with the power of “an indestructible life” (Rom 8:2; 1 Cor 15:45; Heb 7:16). Thus, Jesus Christ is “our life” (Col 3:4)—in union with whom we find “newness of life” (Rom 6:4) and are newly created, living henceforth not for ourselves but for him (2 Cor 5:15-17).<\/p>\n<p>John, especially, dwells on the theme that Christ is the source of this new life (Jn 3:14-16; 5:21) for the children of God (1:12; 3:3, 5). This life is enjoyed already by those who know God and Christ (5:24; 17:3; 1 Jn 5:11-12), for they have already passed from death into eternal life (Jn 10:28; 11:26). Such life is abundant (10:10), enlightened (8:12), free and satisfied (10:9), victorious (Rom 6:6-14), full of peace and joy (Rom 5:1-11), inexhaustibly refreshed (Jn 4:13-14; 7:37-38) and immortal (Jn 5:24; 1 Cor 15:51-57).<\/p>\n<p>All this is possible because from the beginning “all that came to be was alive with his life” (Jn 1:4, <span>neb<\/span>). Thus, the life within the Father flows into the world through the Son, who also “has life in himself” and gives it to whom he will (5:26). He is “the resurrection and the life” (11:25; 14:6) and demonstrates it by restoring life to paralyzed limbs, raising the dead, and conquering death (5:5-9; 11:43; ch 20). People remain in death only because they will not “come” and “have life” (5:40; cf. 1 Jn 3:14).<\/p>\n<p><em>See also<\/em> Eternal Life.<\/p>","summary_ro":"LIFE In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57). The Living Father God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20). The sign of life is moveme...","summary_en":"LIFE In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57). The Living Father God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20). The sign of life is moveme...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33275,"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":35505,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sin","title_en":"Sin","content_ro":"<h3>SIN<\/h3>\n<p>Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT.<\/p>\n<p class=\"h2\" id=\"Terminology\">Terminology<\/p>\n<p>Israel’s God sets the ideal, the standard for human behavior. The most frequent biblical words for sin speak of violating that standard in some fashion. The Hebrew word <span class=\"hebrew\" lang=\"he\">hata’<\/span> and Greek <span class=\"greek\" lang=\"el\">hamartia<\/span> meant originally “to miss the mark, fail in duty” (Rom 3:23). As Lawgiver, God sets limits to man’s freedom; another frequent term (Hebrew, <span class=\"hebrew\" lang=\"he\">‘abar<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">parabasis<\/span>) describes sin as “transgression,” “overstepping set limits.” Similar terms are <span class=\"hebrew\" lang=\"he\">pesha‘<\/span> (Hebrew), meaning “rebellion,” “transgression”; <span class=\"hebrew\" lang=\"he\">’asham<\/span> (Hebrew) denotes “trespassing God’s kingly prerogative,” “incurring guilt”; <span class=\"greek\" lang=\"el\">paraptoma<\/span> (Greek) denotes “a false step out of the appointed way,” “trespass on forbidden ground.” “Iniquity” often translates <span class=\"hebrew\" lang=\"he\">‘aon<\/span> (Hebrew, meaning “perverseness,” “wrongness”), for which the nearest NT equivalent is <span class=\"greek\" lang=\"el\">anomia<\/span> (Greek, “lawlessness”) or <span class=\"greek\" lang=\"el\">paranomia<\/span> (Greek, “lawbreaking”).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Genesis traces sin to deliberate misuse of God-given freedom in disobedience of a single limiting prohibition. Ezekiel insists eloquently upon individual responsibility against traditional theories of corporate guilt (Ez 18). Following Jeremiah, he urges the need for a cleansed, renewed inner life if outward behavior is to be reformed; the divine law must become a motivating force within a person if sin is to be overcome (Jer 31:29-34; Ez 36:24-29).<\/p>\n<p>Psalm 51 offers a keen analysis of the inner meaning of sin. By affirming “in sin did my mother conceive me,” the psalmist confessed that his life had been sinful from the first. His whole personality needed “purging”; he was defiled. Ritual sacrifices offer no solution. Only a broken, contrite heart can prepare a sinner for God’s cleansing. The only hope, the sole ground of appeal, lies in God’s steadfast love and abundant mercy. In spite of its rigorous view of sin, the OT also contains gracious assurance of forgiveness (Ps 103:8-14 Is 1:18; 55:6-7).<\/p>\n<p class=\"h2\" id=\"InJesusTeachings\">In Jesus’ Teachings<\/p>\n<p>Jesus’ teachings on the subject of sin took up the gracious offer of divine forgiveness and renewal, not only proclaiming with authority, “Your sins are forgiven,” but showing many acts of compassion and social recognition that he came to be the friend of sinners, calling them to repentance, restoring their hope and dignity (Mt 9:1-13; 11:19; Lk 15; 19:1-10).<\/p>\n<p>Jesus said little about the origin of sin, except to trace it to the human heart and will (Mt 6:22-23; 7:17-19; 18:7; Mk 7:20-23), but he significantly redefined sin’s scope. Where the law could assess only people’s actions, Jesus showed that anger, contempt, lust, hardness of heart, and deceitfulness are also sinful. He also spoke of sins of neglect, good left undone, the barren tree, the unused talent, the priest ignoring the injured, and the love never shown (Mt 25:41-46). He especially condemns sins against love—unbrotherliness, implacable hostility, selfishness, insensitivity (Lk 12:16-21; 16:19-31). And he condemned self-righteousness and spiritual blindness (Mt 23:16-26; Mk 3:22-30). Jesus spoke of sin as sickness (Mk 2:17) and sometimes as folly (Lk 12:20). Nevertheless, Jesus declared that fallen humans can be cured with God’s help (7:36-50).<\/p>\n<p class=\"h2\" id=\"InJohnsWritings\">In John’s Writings<\/p>\n<p>John’s Gospel assumes sinful humanity’s need, the sacrifice of Christ the Lamb to bear away the sin of the world, and the offer of light and life in Christ. The new note is an emphasis on sin that refuses to accept the salvation provided in Christ, by the love of God for the world—the refusal to believe. It is for loving darkness, rejecting light, and refusing to accept Christ the Savior that humans are judged already (Jn 3:16-21).<\/p>\n<p>Against Gnosticism’s claim that for advanced Christians sin does not matter, 1 John affirms 15 reasons why sin cannot be tolerated in the Christian life and emphasizes again that sin is both ignorance of the truth and lack of love (1 Jn 3:3-10). Yet God forgives those who confess their sins, while Christ atones for their sins and intercedes for them (1:7–2:2).<\/p>\n<p class=\"h2\" id=\"InPaulsWritings\">In Paul’s Writings<\/p>\n<p>Paul argued strongly, from observation and from Scripture, that all have sinned (Rom 1–3). To him, sin is a force, a power, a “law” ruling within people (Rom 5:21; 7:23; 8:2; 1 Cor 15:56), producing all kinds of evil behavior—the hardening of the conscience (Rom 7:21-24), alienation from God, and subjection to death (Rom 5:10; 6:23; Eph 2:1-5, 12; Col 1:21). Humans are helpless to reform themselves (Rom 7:24). Paul’s explanation of this desperate, universal condition is variously interpreted. Some readers think that Romans 5:12-21 says that Adam’s sin is the source of all sin; others, that it is the “similitude” (<span>kjv<\/span>) of all sin. In any event, Paul essentially said that “every man is his own Adam,” which means that each person is fully responsible for his or her sinful condition, even if the sinful nature was inherited from Adam.<\/p>\n<p>The solution to sin, for Paul, lies in the believer’s death with Christ—death to sin, self, the world. Concurrently, the new life of the invasive, effusive Spirit transforms one’s life from within, making each person a new creation by sanctifying the personality into the likeness of Christ (Rom 3:21-26; 5:6-9; 6; 8:1-4, 28-29; 2 Cor 5:14-21).<\/p>\n<p><em>See also<\/em> Flesh; Justification, Justified; Sanctification; Sin unto Death; Unpardonable Sin, The.<\/p>","content_en":"<h3>SIN<\/h3>\n<p>Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT.<\/p>\n<p class=\"h2\" id=\"Terminology\">Terminology<\/p>\n<p>Israel’s God sets the ideal, the standard for human behavior. The most frequent biblical words for sin speak of violating that standard in some fashion. The Hebrew word <span class=\"hebrew\" lang=\"he\">hata’<\/span> and Greek <span class=\"greek\" lang=\"el\">hamartia<\/span> meant originally “to miss the mark, fail in duty” (Rom 3:23). As Lawgiver, God sets limits to man’s freedom; another frequent term (Hebrew, <span class=\"hebrew\" lang=\"he\">‘abar<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">parabasis<\/span>) describes sin as “transgression,” “overstepping set limits.” Similar terms are <span class=\"hebrew\" lang=\"he\">pesha‘<\/span> (Hebrew), meaning “rebellion,” “transgression”; <span class=\"hebrew\" lang=\"he\">’asham<\/span> (Hebrew) denotes “trespassing God’s kingly prerogative,” “incurring guilt”; <span class=\"greek\" lang=\"el\">paraptoma<\/span> (Greek) denotes “a false step out of the appointed way,” “trespass on forbidden ground.” “Iniquity” often translates <span class=\"hebrew\" lang=\"he\">‘aon<\/span> (Hebrew, meaning “perverseness,” “wrongness”), for which the nearest NT equivalent is <span class=\"greek\" lang=\"el\">anomia<\/span> (Greek, “lawlessness”) or <span class=\"greek\" lang=\"el\">paranomia<\/span> (Greek, “lawbreaking”).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Genesis traces sin to deliberate misuse of God-given freedom in disobedience of a single limiting prohibition. Ezekiel insists eloquently upon individual responsibility against traditional theories of corporate guilt (Ez 18). Following Jeremiah, he urges the need for a cleansed, renewed inner life if outward behavior is to be reformed; the divine law must become a motivating force within a person if sin is to be overcome (Jer 31:29-34; Ez 36:24-29).<\/p>\n<p>Psalm 51 offers a keen analysis of the inner meaning of sin. By affirming “in sin did my mother conceive me,” the psalmist confessed that his life had been sinful from the first. His whole personality needed “purging”; he was defiled. Ritual sacrifices offer no solution. Only a broken, contrite heart can prepare a sinner for God’s cleansing. The only hope, the sole ground of appeal, lies in God’s steadfast love and abundant mercy. In spite of its rigorous view of sin, the OT also contains gracious assurance of forgiveness (Ps 103:8-14 Is 1:18; 55:6-7).<\/p>\n<p class=\"h2\" id=\"InJesusTeachings\">In Jesus’ Teachings<\/p>\n<p>Jesus’ teachings on the subject of sin took up the gracious offer of divine forgiveness and renewal, not only proclaiming with authority, “Your sins are forgiven,” but showing many acts of compassion and social recognition that he came to be the friend of sinners, calling them to repentance, restoring their hope and dignity (Mt 9:1-13; 11:19; Lk 15; 19:1-10).<\/p>\n<p>Jesus said little about the origin of sin, except to trace it to the human heart and will (Mt 6:22-23; 7:17-19; 18:7; Mk 7:20-23), but he significantly redefined sin’s scope. Where the law could assess only people’s actions, Jesus showed that anger, contempt, lust, hardness of heart, and deceitfulness are also sinful. He also spoke of sins of neglect, good left undone, the barren tree, the unused talent, the priest ignoring the injured, and the love never shown (Mt 25:41-46). He especially condemns sins against love—unbrotherliness, implacable hostility, selfishness, insensitivity (Lk 12:16-21; 16:19-31). And he condemned self-righteousness and spiritual blindness (Mt 23:16-26; Mk 3:22-30). Jesus spoke of sin as sickness (Mk 2:17) and sometimes as folly (Lk 12:20). Nevertheless, Jesus declared that fallen humans can be cured with God’s help (7:36-50).<\/p>\n<p class=\"h2\" id=\"InJohnsWritings\">In John’s Writings<\/p>\n<p>John’s Gospel assumes sinful humanity’s need, the sacrifice of Christ the Lamb to bear away the sin of the world, and the offer of light and life in Christ. The new note is an emphasis on sin that refuses to accept the salvation provided in Christ, by the love of God for the world—the refusal to believe. It is for loving darkness, rejecting light, and refusing to accept Christ the Savior that humans are judged already (Jn 3:16-21).<\/p>\n<p>Against Gnosticism’s claim that for advanced Christians sin does not matter, 1 John affirms 15 reasons why sin cannot be tolerated in the Christian life and emphasizes again that sin is both ignorance of the truth and lack of love (1 Jn 3:3-10). Yet God forgives those who confess their sins, while Christ atones for their sins and intercedes for them (1:7–2:2).<\/p>\n<p class=\"h2\" id=\"InPaulsWritings\">In Paul’s Writings<\/p>\n<p>Paul argued strongly, from observation and from Scripture, that all have sinned (Rom 1–3). To him, sin is a force, a power, a “law” ruling within people (Rom 5:21; 7:23; 8:2; 1 Cor 15:56), producing all kinds of evil behavior—the hardening of the conscience (Rom 7:21-24), alienation from God, and subjection to death (Rom 5:10; 6:23; Eph 2:1-5, 12; Col 1:21). Humans are helpless to reform themselves (Rom 7:24). Paul’s explanation of this desperate, universal condition is variously interpreted. Some readers think that Romans 5:12-21 says that Adam’s sin is the source of all sin; others, that it is the “similitude” (<span>kjv<\/span>) of all sin. In any event, Paul essentially said that “every man is his own Adam,” which means that each person is fully responsible for his or her sinful condition, even if the sinful nature was inherited from Adam.<\/p>\n<p>The solution to sin, for Paul, lies in the believer’s death with Christ—death to sin, self, the world. Concurrently, the new life of the invasive, effusive Spirit transforms one’s life from within, making each person a new creation by sanctifying the personality into the likeness of Christ (Rom 3:21-26; 5:6-9; 6; 8:1-4, 28-29; 2 Cor 5:14-21).<\/p>\n<p><em>See also<\/em> Flesh; Justification, Justified; Sanctification; Sin unto Death; Unpardonable Sin, The.<\/p>","summary_ro":"SIN Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT. Terminology Israel’s God...","summary_en":"SIN Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT. Terminology Israel’s God...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36151,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of God","title_en":"Spirit of God","content_ro":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","content_en":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","summary_ro":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","summary_en":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57302,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:2","title_en":"Study Note: Romani 8:2","content_ro":"<p><strong>8:2<\/strong> <em>the power<\/em> (literally <em>the law<\/em>) <em>of the life-giving Spirit:<\/em> This reference to <em>power<\/em> or <em>law<\/em> could refer to the law of Moses, which the Spirit can use to produce life. But because Paul does not portray the law as a life-giving entity, “law” here, as in 7:23, probably means <em>principle<\/em> or <em>power.<\/em> The Holy Spirit is a power that frees the believer from <em>the power of sin that leads to death<\/em>.<\/p>","content_en":"<p><strong>8:2<\/strong> <em>the power<\/em> (literally <em>the law<\/em>) <em>of the life-giving Spirit:<\/em> This reference to <em>power<\/em> or <em>law<\/em> could refer to the law of Moses, which the Spirit can use to produce life. But because Paul does not portray the law as a life-giving entity, “law” here, as in 7:23, probably means <em>principle<\/em> or <em>power.<\/em> The Holy Spirit is a power that frees the believer from <em>the power of sin that leads to death<\/em>.<\/p>","summary_ro":"8:2 the power (literally the law) of the life-giving Spirit: This reference to power or law could refer to the law of Moses, which the Spirit can use to produce life. But because Paul does not portray the law as a life-giving entity, “law” here, as in 7:23, probably means principle or power. The Holy Spirit is a power that frees the believer from the power of sin that leads to death.","summary_en":"8:2 the power (literally the law) of the life-giving Spirit: This reference to power or law could refer to the law of Moses, which the Spirit can use to produce life. But because Paul does not portray the law as a life-giving entity, “law” here, as in 7:23, probably means principle or power. The Holy Spirit is a power that frees the believer from the power of sin that leads to death.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84928,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:2","title_en":"Study Note: Romani 8:2","content_ro":"<p><strong>8:2<\/strong> <em>the power<\/em> (literally <em>the law<\/em>) <em>of the life-giving Spirit:<\/em> This reference to <em>power<\/em> or <em>law<\/em> could refer to the law of Moses, which the Spirit can use to produce life. But because Paul does not portray the law as a life-giving entity, “law” here, as in 7:23, probably means <em>principle<\/em> or <em>power.<\/em> The Holy Spirit is a power that frees the believer from <em>the power of sin that leads to death<\/em>.<\/p>","content_en":"<p><strong>8:2<\/strong> <em>the power<\/em> (literally <em>the law<\/em>) <em>of the life-giving Spirit:<\/em> This reference to <em>power<\/em> or <em>law<\/em> could refer to the law of Moses, which the Spirit can use to produce life. But because Paul does not portray the law as a life-giving entity, “law” here, as in 7:23, probably means <em>principle<\/em> or <em>power.<\/em> The Holy Spirit is a power that frees the believer from <em>the power of sin that leads to death<\/em>.<\/p>","summary_ro":"8:2 the power (literally the law) of the life-giving Spirit: This reference to power or law could refer to the law of Moses, which the Spirit can use to produce life. But because Paul does not portray the law as a life-giving entity, “law” here, as in 7:23, probably means principle or power. The Holy Spirit is a power that frees the believer from the power of sin that leads to death.","summary_en":"8:2 the power (literally the law) of the life-giving Spirit: This reference to power or law could refer to the law of Moses, which the Spirit can use to produce life. But because Paul does not portray the law as a life-giving entity, “law” here, as in 7:23, probably means principle or power. The Holy Spirit is a power that frees the believer from the power of sin that leads to death.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112554,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:2","title_en":"Study Note: Romani 8:2","content_ro":"<p><strong>8:2<\/strong> <em>the power<\/em> (literally <em>the law<\/em>) <em>of the life-giving Spirit:<\/em> This reference to <em>power<\/em> or <em>law<\/em> could refer to the law of Moses, which the Spirit can use to produce life. But because Paul does not portray the law as a life-giving entity, “law” here, as in 7:23, probably means <em>principle<\/em> or <em>power.<\/em> The Holy Spirit is a power that frees the believer from <em>the power of sin that leads to death<\/em>.<\/p>","content_en":"<p><strong>8:2<\/strong> <em>the power<\/em> (literally <em>the law<\/em>) <em>of the life-giving Spirit:<\/em> This reference to <em>power<\/em> or <em>law<\/em> could refer to the law of Moses, which the Spirit can use to produce life. But because Paul does not portray the law as a life-giving entity, “law” here, as in 7:23, probably means <em>principle<\/em> or <em>power.<\/em> The Holy Spirit is a power that frees the believer from <em>the power of sin that leads to death<\/em>.<\/p>","summary_ro":"8:2 the power (literally the law) of the life-giving Spirit: This reference to power or law could refer to the law of Moses, which the Spirit can use to produce life. But because Paul does not portray the law as a life-giving entity, “law” here, as in 7:23, probably means principle or power. The Holy Spirit is a power that frees the believer from the power of sin that leads to death.","summary_en":"8:2 the power (literally the law) of the life-giving Spirit: This reference to power or law could refer to the law of Moses, which the Spirit can use to produce life. But because Paul does not portray the law as a life-giving entity, “law” here, as in 7:23, probably means principle or power. The Holy Spirit is a power that frees the believer from the power of sin that leads to death.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140180,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:2","title_en":"Study Note: Romani 8:2","content_ro":"<p><strong>8:2<\/strong> <em>the power<\/em> (literally <em>the law<\/em>) <em>of the life-giving Spirit:<\/em> This reference to <em>power<\/em> or <em>law<\/em> could refer to the law of Moses, which the Spirit can use to produce life. But because Paul does not portray the law as a life-giving entity, “law” here, as in 7:23, probably means <em>principle<\/em> or <em>power.<\/em> The Holy Spirit is a power that frees the believer from <em>the power of sin that leads to death<\/em>.<\/p>","content_en":"<p><strong>8:2<\/strong> <em>the power<\/em> (literally <em>the law<\/em>) <em>of the life-giving Spirit:<\/em> This reference to <em>power<\/em> or <em>law<\/em> could refer to the law of Moses, which the Spirit can use to produce life. But because Paul does not portray the law as a life-giving entity, “law” here, as in 7:23, probably means <em>principle<\/em> or <em>power.<\/em> The Holy Spirit is a power that frees the believer from <em>the power of sin that leads to death<\/em>.<\/p>","summary_ro":"8:2 the power (literally the law) of the life-giving Spirit: This reference to power or law could refer to the law of Moses, which the Spirit can use to produce life. But because Paul does not portray the law as a life-giving entity, “law” here, as in 7:23, probably means principle or power. The Holy Spirit is a power that frees the believer from the power of sin that leads to death.","summary_en":"8:2 the power (literally the law) of the life-giving Spirit: This reference to power or law could refer to the law of Moses, which the Spirit can use to produce life. But because Paul does not portray the law as a life-giving entity, “law” here, as in 7:23, probably means principle or power. The Holy Spirit is a power that frees the believer from the power of sin that leads to death.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66786,"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":94412,"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":122038,"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":149664,"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}],"3":[{"id":7249,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Commandment, the New","title_en":"Commandment, the New","content_ro":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","content_en":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","summary_ro":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","summary_en":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21448,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Justification*, Justified","title_en":"Justification*, Justified","content_ro":"<h3>JUSTIFICATION*, JUSTIFIED<\/h3>\n<p>The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself.<\/p>\n<p>Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology. To Luther it represented a rediscovery of the writings of Paul and a fundamental counterthrust to medieval Catholicism with its theology of works and indulgences. The doctrine of justification by faith alone affirms the thoroughgoing sinfulness of all persons, their total inability to deal effectively with their own sin, and the gracious provision through the death of Jesus Christ of a complete atonement for sin, to which persons respond in simple trust without any special claims or merit of their own.<\/p>\n<p>The noun “justification” and the verb “to justify” are not used often in Scripture. In the <span>kjv<\/span>, for example, the verb is found only in the OT, and there fewer than 25 times. In the NT both terms are used only 40 times. The more frequent and more important terms that translate the same Hebrew and Greek words are “righteousness” and “to declare (or make) righteous.” Any understanding of justification, therefore, directly involves a biblical understanding of righteousness.<\/p>\n<p>In common Greek, “justification” and “justify” are frequently forensic terms; that is, they relate to the law court and the act of acquitting or vindicating someone. It has to do with the innocence or virtue of a person. But more broadly it has to do with the norm of any relationship.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT righteousness has to do with relationship and the obligations of that relationship. At times one is referred to as righteous because he or she stands in right relationship to another. At other times one is righteous because he or she fulfills certain obligations in a relationship (Gn 38:26). But more important, these terms are used with reference to God, who is viewed as just. He governs with justice (18:25), and his judgments are true and righteous (Ps 19:9). Both the innocent and the guilty know well the justice of God; the former know they will be vindicated and the latter know his law prevails.<\/p>\n<p>Justification and righteousness have technical significance because of their close association with the saving activity of God on behalf of his covenant people. The righteousness of God is bound up not so much with justice as with his intervention on behalf of his people under the covenant. The righteousness of God or the act of justification is, therefore, to be viewed not primarily in terms of law but in terms of covenant. The most important expression of this is the example of Abraham, who was reckoned righteous, that is, brought into personal relationship by virtue of his response of faith to the covenant offered by God (Gn 15:6). Abraham could not justify himself, but on the basis of the covenant, God established him as righteous. All persons share the helplessness of Abraham. In the sight of God no one shall stand justified (Ps 143:2). The hope of humanity is that God will remember his covenant. Righteousness is hence a product of the mercy or grace of God, who deals with his people according to his lovingkindness (Is 63:7). Justification is thus derived from the nature of God; it is primarily a religious term, and only secondly ethical.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Almost all discussion of justification in the NT is found in the letters of Paul, primarily in those to the Romans and Galatians. In these two letters it is one of the fundamental terms by which Paul seeks to set forth the consequences of the work of Christ for sinful humanity. Justification by faith is set primarily against the background of Jewish legalism and its attempts to make the law the basis of salvation. Paul regards this as an alien message requiring the strongest condemnation (Gal 1:6-9). The word and work of Christ, embedded in the message that Paul proclaimed, was a reminder that righteousness or justification is the gift of God through the blood (<em>covenant<\/em> blood, Heb 13:20) of Jesus Christ. All this is entirely apart from the law (Rom 3:21). The law, in fact, is not capable of leading one to righteousness, nor was it given to bring about righteousness.<\/p>\n<p>Galatians 3:15-25 is especially instructive in understanding the function of the law, which came 430 years after the covenant by which Abraham was brought into a living, personal relationship with the holy God. Whatever purpose the law had, it was not given as a means of righteousness. “For if a law had been given which could make alive, then righteousness would indeed be by the law” (Gal 3:21, <span>rsv<\/span>). The atoning work of Christ for the justification of people is to be seen in terms of covenant rather than law. This is the essential argument of Paul in this section of Galatians, namely, that justification, from the time of Abraham, has been through faith in the God who keeps covenant and has never come by the law. “Righteousness” is therefore a relational term and is affirmed by one who by faith has been brought into right relationship with God. The law brings judgment; it confronts one with his incapacity to cope with sin (Acts 13:39; Rom 8:3). Justification, then, has its forensic (judicial) dimensions in that it copes with, and represents salvation to, the problem of sin and guilt. The believer is set free from condemnation (Rom 8:1). Yet the fundamental understanding of justification is to be gained in moving away from the law and judgment to the covenant and grace. The appeal to Abraham in both Romans and Galatians is to show that the covenant has always been the only hope of humanity. God keeps his covenant, even though his covenant people violate it daily.<\/p>\n<p>In Paul’s formulation of the gospel, God is both just and the one who justifies. Sin demands judgment and must be dealt with. God’s pattern of bringing people into personal relationship now stands manifest apart from the law in the ministry and death of Christ, whom God put forth as the atoning agent (Rom 3:21-26). Sin is dealt with directly in the death of the sinless one who became sin for us so that we might in him become the righteousness of God (2 Cor 5:21). In his substitutionary death he bears the guilt of all humanity so that by responding in trust mankind might know God in true relationship.<\/p>\n\n<p>For Paul, then, justification in view of human sinfulness is rooted in the nature of God who alone is able to take initiative in the healing and redeeming of humanity. Justification is by grace alone. Rooted in the nature of God, it is also made available through the work of Christ as God’s gift. Thus, we have the often repeated confession that Christ died “for us” (Rom 5:8; 1 Thes 5:10), or “for our sins” (1 Cor 15:3). The means of appropriation is by faith and faith alone (Rom 3:22; 5:1). This faith is a simple trust in the sufficiency of the work of Christ, a trust by which one freely and wholeheartedly identifies with Christ, loves and embraces his Word, and gives himself to the value system expressed in the kingdom of God. The basic self-consciousness of the justified person is that his right relationship with the living God has nothing to do with merit or achievement. It is from beginning to end a gift of infinite love. His own powerlessness is resolved in the power of the gospel in which God’s saving work is revealed (1:17).<\/p>\n<p>In the Gospels justification appears in the parable of the Pharisee and the tax collector who went into the temple to pray. The former drew attention to his pious works and moral superiority. The latter, humbled by a deep sense of sin and unworthiness, could only cry for mercy. This man, according to Jesus, went down to his house justified (Lk 18:14). Though this is the only instance of the terminology of justification by faith, the entire ministry of Jesus was among people preoccupied with their own piety and the task of justifying themselves before God, people who set themselves over against sinners and undesirables, people who were so involved in their own works that they were offended by the language of grace and the full pardon of sinners (7:36-50). Jesus spoke to the same issue that later plagued Paul. Only the humble before God will be exalted (Mt 18:4; 23:12). Only the sinner hears the word of grace (Lk 5:32; 15:7, 10; 19:7). The unworthy find healing (Mt 8:8).<\/p>\n<p>Justification (or righteousness) by faith is always to be reaffirmed, for within each person there is the almost inevitable and natural desire to establish personal righteousness, to be able to stand before God on the basis of personal character and piety. But the revival and well-being of the church (note that both Luther and Wesley turned from works to faith upon their study of Romans) is rooted in the understanding that the just live by faith (Rom 1:17; Heb 10:38; 11:7).<\/p>\n<p><em>See also<\/em> Adoption; Faith; Law, Biblical Concept of; Sanctification.<\/p>","content_en":"<h3>JUSTIFICATION*, JUSTIFIED<\/h3>\n<p>The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself.<\/p>\n<p>Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology. To Luther it represented a rediscovery of the writings of Paul and a fundamental counterthrust to medieval Catholicism with its theology of works and indulgences. The doctrine of justification by faith alone affirms the thoroughgoing sinfulness of all persons, their total inability to deal effectively with their own sin, and the gracious provision through the death of Jesus Christ of a complete atonement for sin, to which persons respond in simple trust without any special claims or merit of their own.<\/p>\n<p>The noun “justification” and the verb “to justify” are not used often in Scripture. In the <span>kjv<\/span>, for example, the verb is found only in the OT, and there fewer than 25 times. In the NT both terms are used only 40 times. The more frequent and more important terms that translate the same Hebrew and Greek words are “righteousness” and “to declare (or make) righteous.” Any understanding of justification, therefore, directly involves a biblical understanding of righteousness.<\/p>\n<p>In common Greek, “justification” and “justify” are frequently forensic terms; that is, they relate to the law court and the act of acquitting or vindicating someone. It has to do with the innocence or virtue of a person. But more broadly it has to do with the norm of any relationship.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT righteousness has to do with relationship and the obligations of that relationship. At times one is referred to as righteous because he or she stands in right relationship to another. At other times one is righteous because he or she fulfills certain obligations in a relationship (Gn 38:26). But more important, these terms are used with reference to God, who is viewed as just. He governs with justice (18:25), and his judgments are true and righteous (Ps 19:9). Both the innocent and the guilty know well the justice of God; the former know they will be vindicated and the latter know his law prevails.<\/p>\n<p>Justification and righteousness have technical significance because of their close association with the saving activity of God on behalf of his covenant people. The righteousness of God is bound up not so much with justice as with his intervention on behalf of his people under the covenant. The righteousness of God or the act of justification is, therefore, to be viewed not primarily in terms of law but in terms of covenant. The most important expression of this is the example of Abraham, who was reckoned righteous, that is, brought into personal relationship by virtue of his response of faith to the covenant offered by God (Gn 15:6). Abraham could not justify himself, but on the basis of the covenant, God established him as righteous. All persons share the helplessness of Abraham. In the sight of God no one shall stand justified (Ps 143:2). The hope of humanity is that God will remember his covenant. Righteousness is hence a product of the mercy or grace of God, who deals with his people according to his lovingkindness (Is 63:7). Justification is thus derived from the nature of God; it is primarily a religious term, and only secondly ethical.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Almost all discussion of justification in the NT is found in the letters of Paul, primarily in those to the Romans and Galatians. In these two letters it is one of the fundamental terms by which Paul seeks to set forth the consequences of the work of Christ for sinful humanity. Justification by faith is set primarily against the background of Jewish legalism and its attempts to make the law the basis of salvation. Paul regards this as an alien message requiring the strongest condemnation (Gal 1:6-9). The word and work of Christ, embedded in the message that Paul proclaimed, was a reminder that righteousness or justification is the gift of God through the blood (<em>covenant<\/em> blood, Heb 13:20) of Jesus Christ. All this is entirely apart from the law (Rom 3:21). The law, in fact, is not capable of leading one to righteousness, nor was it given to bring about righteousness.<\/p>\n<p>Galatians 3:15-25 is especially instructive in understanding the function of the law, which came 430 years after the covenant by which Abraham was brought into a living, personal relationship with the holy God. Whatever purpose the law had, it was not given as a means of righteousness. “For if a law had been given which could make alive, then righteousness would indeed be by the law” (Gal 3:21, <span>rsv<\/span>). The atoning work of Christ for the justification of people is to be seen in terms of covenant rather than law. This is the essential argument of Paul in this section of Galatians, namely, that justification, from the time of Abraham, has been through faith in the God who keeps covenant and has never come by the law. “Righteousness” is therefore a relational term and is affirmed by one who by faith has been brought into right relationship with God. The law brings judgment; it confronts one with his incapacity to cope with sin (Acts 13:39; Rom 8:3). Justification, then, has its forensic (judicial) dimensions in that it copes with, and represents salvation to, the problem of sin and guilt. The believer is set free from condemnation (Rom 8:1). Yet the fundamental understanding of justification is to be gained in moving away from the law and judgment to the covenant and grace. The appeal to Abraham in both Romans and Galatians is to show that the covenant has always been the only hope of humanity. God keeps his covenant, even though his covenant people violate it daily.<\/p>\n<p>In Paul’s formulation of the gospel, God is both just and the one who justifies. Sin demands judgment and must be dealt with. God’s pattern of bringing people into personal relationship now stands manifest apart from the law in the ministry and death of Christ, whom God put forth as the atoning agent (Rom 3:21-26). Sin is dealt with directly in the death of the sinless one who became sin for us so that we might in him become the righteousness of God (2 Cor 5:21). In his substitutionary death he bears the guilt of all humanity so that by responding in trust mankind might know God in true relationship.<\/p>\n\n<p>For Paul, then, justification in view of human sinfulness is rooted in the nature of God who alone is able to take initiative in the healing and redeeming of humanity. Justification is by grace alone. Rooted in the nature of God, it is also made available through the work of Christ as God’s gift. Thus, we have the often repeated confession that Christ died “for us” (Rom 5:8; 1 Thes 5:10), or “for our sins” (1 Cor 15:3). The means of appropriation is by faith and faith alone (Rom 3:22; 5:1). This faith is a simple trust in the sufficiency of the work of Christ, a trust by which one freely and wholeheartedly identifies with Christ, loves and embraces his Word, and gives himself to the value system expressed in the kingdom of God. The basic self-consciousness of the justified person is that his right relationship with the living God has nothing to do with merit or achievement. It is from beginning to end a gift of infinite love. His own powerlessness is resolved in the power of the gospel in which God’s saving work is revealed (1:17).<\/p>\n<p>In the Gospels justification appears in the parable of the Pharisee and the tax collector who went into the temple to pray. The former drew attention to his pious works and moral superiority. The latter, humbled by a deep sense of sin and unworthiness, could only cry for mercy. This man, according to Jesus, went down to his house justified (Lk 18:14). Though this is the only instance of the terminology of justification by faith, the entire ministry of Jesus was among people preoccupied with their own piety and the task of justifying themselves before God, people who set themselves over against sinners and undesirables, people who were so involved in their own works that they were offended by the language of grace and the full pardon of sinners (7:36-50). Jesus spoke to the same issue that later plagued Paul. Only the humble before God will be exalted (Mt 18:4; 23:12). Only the sinner hears the word of grace (Lk 5:32; 15:7, 10; 19:7). The unworthy find healing (Mt 8:8).<\/p>\n<p>Justification (or righteousness) by faith is always to be reaffirmed, for within each person there is the almost inevitable and natural desire to establish personal righteousness, to be able to stand before God on the basis of personal character and piety. But the revival and well-being of the church (note that both Luther and Wesley turned from works to faith upon their study of Romans) is rooted in the understanding that the just live by faith (Rom 1:17; Heb 10:38; 11:7).<\/p>\n<p><em>See also<\/em> Adoption; Faith; Law, Biblical Concept of; Sanctification.<\/p>","summary_ro":"JUSTIFICATION*, JUSTIFIED The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself. Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology....","summary_en":"JUSTIFICATION*, JUSTIFIED The act of God in bringing sinners into a new covenant relationship with himself through the forgiveness of sins. It is a declarative act of God by which he establishes persons as righteous—that is, in right and true relationship to himself. Since the time of the Reformation, when Martin Luther reestablished the doctrine of justification by faith alone as the cornerstone for theological understanding, this term has had special significance in the history of theology....","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35812,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Son of God","title_en":"Son of God","content_ro":"<h3>SON OF GOD<\/h3>\n<p>Term used to express the deity of Jesus of Nazareth as the unique divine Son.<\/p>\n<p>Jesus’ unique sonship is antithetical to concepts of sonship popular in the ancient world. In Hellenism, people believed a man could be a “son of the gods” in many ways: in mythology, by cohabitation of a god with a woman whose offspring was imagined to be superhuman; in politics, by giving generals and emperors high honors in the cult of Roman emperor worship; in medicine, by calling a doctor “son of Asclepius”; and eventually by ascribing to anyone with mysterious powers or qualities the title or reputation of “divine man.”<\/p>\n<p class=\"h2\" id=\"TheTermintheOldTestament\">The Term in the Old Testament<\/p>\n<p>In the OT, certain men who lived before the time of Noah (Gn 6:1-4), “the angels” (including Satan, Jb 1:6; 2:1), and other heavenly beings (Pss 29:1; 82:6; 89:6, <span>rsv<\/span> mg) are called “sons of God.” Israel as a people was the chosen son of God. This corporate sonship became the basis of Israel’s redemption from Egypt: “Israel is my first-born son” (Ex 4:22; cf. Jer 31:9). Corporate sonship was the context for focus on personal sonship in the divine sanction of David as king: “I will be his father, and he will be my son” (2 Sm 7:14). David’s “adoptive” sonship was by divine decree: “I will proclaim the decree: . . . ‘You are my son; today I have become your Father’ ” (Ps 2:7); and it was the prophetic prototype of the “essential” sonship of Jesus, David’s royal son (Mt 3:17; Mk 1:11; Lk 3:22; Acts 13:33; Heb 1:5; 5:5). Other messianic prophecies ascribe divine names to the Davidic Messiah: “Immanuel” (Is 7:13-14) and “Mighty God, Everlasting Father” (Is 9:6-7). These are fulfilled in Jesus (Mt 1:23; 21:4-10; 22:41-45).<\/p>\n<p class=\"h2\" id=\"IntheGospels\">In the Gospels<\/p>\n<p>Jesus’ identity as the Son of God is revealed in the Gospels in three distinct ways.<\/p>\n<p>The first is his <em>eternal, personal sonship.<\/em> Jesus’ personal sonship is revealed in Peter’s confession, “You are the Christ, the Son of the living God” (Mt 16:16) and in Jesus’ identification of himself at his trial: “ ‘Are you the Christ, the Son of the Blessed One?’ . . . ‘I am,’ said Jesus” (Mk 14:61-62). In both instances, the issue is his personal being or essence, his eternal identity.<\/p>\n<p>Long before Creation, even from eternity, the Father and the Son enjoyed fellowship with each other. We know this because the Bible tells us so—but not in any great detail. For the most part, the Scriptures are silent about the premundane scene. And yet there are a few verses that lift the veil slightly and give us a glimpse into that sublime, divine relationship that always existed between the Father and the Son.<\/p>\n<p>Of all the books in the Bible, the Gospel of John has the most to say about the relationship between the Father and the Son. It is from John’s inspired pen that we read from the outset, “In the beginning was the Word, and the Word was with God, and the Word was God.” This is a rather flat rendering. The Greek conveys something more picturesque: “In the beginning was the Word, and the Word was face to face with God, and the Word was himself God.” Imagine, the Word, who was the preincarnate Son of God, was face to face with God. The expression “face to face” translates the Greek preposition <span class=\"greek\" lang=\"el\">pros<\/span> (short for <span class=\"greek\" lang=\"el\">prosopon pros prosopon<\/span><em>,<\/em> “face to face,” a common expression in koine Greek.) The expression signifies intimate fellowship. The Father and Son enjoyed such an intimate fellowship from eternity. How they must have delighted in each other!<\/p>\n<p>After the Son of God became a man and began his ministry on earth, he referred to the relationship he enjoyed with the Father before the foundation of the world. Jesus spoke of what he had seen and heard together with the Father before coming to earth (see John 3:13 and 8:38). Jesus longed to return to that glorious sphere. In his prayer before going to the cross (in ch 17), he asked the Father to glorify him with the glory he had with the Father before the world was (v 5). Jesus wanted to recapture his primordial equality with the Father—something he had willingly relinquished for the sake of his Father’s plan (see Phil 2:6-7). As he prayed to the Father, a wonderful utterance escaped from his lips: “Father, . . . you loved me before the foundation of the world” (Jn 17:24). God’s Son, the unique Son, was the single object of the Father’s love.<\/p>\n<p>The second aspect of Jesus’ sonship is his <em>nativity sonship.<\/em> The nativity of Jesus is traced to the direct, spiritual paternity of God. Jesus is the Son of God because his incarnation and birth into the human race was created by the Holy Spirit. In Matthew, Jesus’ conception “is of the Holy Spirit” (Mt 1:20). He is to be named “Jesus” (meaning Yahweh is salvation) “because he will save his people from their sins” (v 21), and “Immanuel” (God with us) because he is himself the Son of God in human flesh (v 23). In Luke, Jesus’ conception was by the Holy Spirit and the power of the Most High (Lk 1:31, 35), so Jesus was called “the Son of God” (v 35). If the father of Jesus had been the man Joseph, he would have been called “Jesus, the son of Joseph.” Luke’s teaching clearly means that since the Spirit of God was the father of Jesus, this son of the virgin Mary is properly called “Jesus, the Son of God.”<\/p>\n<p>The third aspect is his <em>messianic sonship.<\/em> Jesus is the Father’s Son and representative, whose earthly mission is to establish the kingdom of God. At his baptism, he began his mission with the Father’s coronation: “This is my beloved Son, with whom I am well pleased” (Mt 3:17; cf. Ps 2:7). Jesus received a similar pronouncement from heaven at his Transfiguration (Lk 9:35). As the messianic Son, Jesus perfectly completed the redeeming work given him to do by his Father.<\/p>\n<p class=\"h2\" id=\"IntheNewTestamentEpistles\">In the New Testament Epistles<\/p>\n<p>Paul spoke of the essential, ontological sonship of Jesus—not as an isolated fact, but in the context of his redemptive work. It was as God’s Son that Jesus took human nature (Rom 1:3) and as “the Son of God” that he was resurrected and enthroned in power (Mt 28:18; Rom 1:4; 1 Cor 15:28). The Incarnation is spoken of as “God sending his own Son” (Rom 8:3; Gal 4:4) for humanity’s redemption, a redemption that was accomplished “through the death of his Son” (Rom 5:10; 8:29, 32). As a consequence, believers can have “fellowship with his Son, Jesus Christ our Lord” (1 Cor 1:9), and they can live by faith in “the Son of God” (Gal 2:20). Paul’s first preaching was “that Jesus is the Son of God” (Acts 9:20); this was later expounded by Paul in the light of Psalm 2:7 (see Acts 13:33).<\/p>\n<p>In Hebrews, Jesus is “the Son,” who is God’s “firstborn” and personal “heir,” who is creator and sustainer of the universe, and who is the “radiance of God’s glory” (Heb 1:2-12; 3:6; 5:5). As the Son, he is the final and eternal High Priest who ascended to heaven and whose mediatorial work remains perfect forever (4:14; 6:6; 7:3, 28). In 1 John 4 and 5, belief in Jesus as the incarnate Son of God is essential for salvation; disbelief comes from the spirit of the Antichrist.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Teachings of; Messiah; Son of Man.<\/p>","content_en":"<h3>SON OF GOD<\/h3>\n<p>Term used to express the deity of Jesus of Nazareth as the unique divine Son.<\/p>\n<p>Jesus’ unique sonship is antithetical to concepts of sonship popular in the ancient world. In Hellenism, people believed a man could be a “son of the gods” in many ways: in mythology, by cohabitation of a god with a woman whose offspring was imagined to be superhuman; in politics, by giving generals and emperors high honors in the cult of Roman emperor worship; in medicine, by calling a doctor “son of Asclepius”; and eventually by ascribing to anyone with mysterious powers or qualities the title or reputation of “divine man.”<\/p>\n<p class=\"h2\" id=\"TheTermintheOldTestament\">The Term in the Old Testament<\/p>\n<p>In the OT, certain men who lived before the time of Noah (Gn 6:1-4), “the angels” (including Satan, Jb 1:6; 2:1), and other heavenly beings (Pss 29:1; 82:6; 89:6, <span>rsv<\/span> mg) are called “sons of God.” Israel as a people was the chosen son of God. This corporate sonship became the basis of Israel’s redemption from Egypt: “Israel is my first-born son” (Ex 4:22; cf. Jer 31:9). Corporate sonship was the context for focus on personal sonship in the divine sanction of David as king: “I will be his father, and he will be my son” (2 Sm 7:14). David’s “adoptive” sonship was by divine decree: “I will proclaim the decree: . . . ‘You are my son; today I have become your Father’ ” (Ps 2:7); and it was the prophetic prototype of the “essential” sonship of Jesus, David’s royal son (Mt 3:17; Mk 1:11; Lk 3:22; Acts 13:33; Heb 1:5; 5:5). Other messianic prophecies ascribe divine names to the Davidic Messiah: “Immanuel” (Is 7:13-14) and “Mighty God, Everlasting Father” (Is 9:6-7). These are fulfilled in Jesus (Mt 1:23; 21:4-10; 22:41-45).<\/p>\n<p class=\"h2\" id=\"IntheGospels\">In the Gospels<\/p>\n<p>Jesus’ identity as the Son of God is revealed in the Gospels in three distinct ways.<\/p>\n<p>The first is his <em>eternal, personal sonship.<\/em> Jesus’ personal sonship is revealed in Peter’s confession, “You are the Christ, the Son of the living God” (Mt 16:16) and in Jesus’ identification of himself at his trial: “ ‘Are you the Christ, the Son of the Blessed One?’ . . . ‘I am,’ said Jesus” (Mk 14:61-62). In both instances, the issue is his personal being or essence, his eternal identity.<\/p>\n<p>Long before Creation, even from eternity, the Father and the Son enjoyed fellowship with each other. We know this because the Bible tells us so—but not in any great detail. For the most part, the Scriptures are silent about the premundane scene. And yet there are a few verses that lift the veil slightly and give us a glimpse into that sublime, divine relationship that always existed between the Father and the Son.<\/p>\n<p>Of all the books in the Bible, the Gospel of John has the most to say about the relationship between the Father and the Son. It is from John’s inspired pen that we read from the outset, “In the beginning was the Word, and the Word was with God, and the Word was God.” This is a rather flat rendering. The Greek conveys something more picturesque: “In the beginning was the Word, and the Word was face to face with God, and the Word was himself God.” Imagine, the Word, who was the preincarnate Son of God, was face to face with God. The expression “face to face” translates the Greek preposition <span class=\"greek\" lang=\"el\">pros<\/span> (short for <span class=\"greek\" lang=\"el\">prosopon pros prosopon<\/span><em>,<\/em> “face to face,” a common expression in koine Greek.) The expression signifies intimate fellowship. The Father and Son enjoyed such an intimate fellowship from eternity. How they must have delighted in each other!<\/p>\n<p>After the Son of God became a man and began his ministry on earth, he referred to the relationship he enjoyed with the Father before the foundation of the world. Jesus spoke of what he had seen and heard together with the Father before coming to earth (see John 3:13 and 8:38). Jesus longed to return to that glorious sphere. In his prayer before going to the cross (in ch 17), he asked the Father to glorify him with the glory he had with the Father before the world was (v 5). Jesus wanted to recapture his primordial equality with the Father—something he had willingly relinquished for the sake of his Father’s plan (see Phil 2:6-7). As he prayed to the Father, a wonderful utterance escaped from his lips: “Father, . . . you loved me before the foundation of the world” (Jn 17:24). God’s Son, the unique Son, was the single object of the Father’s love.<\/p>\n<p>The second aspect of Jesus’ sonship is his <em>nativity sonship.<\/em> The nativity of Jesus is traced to the direct, spiritual paternity of God. Jesus is the Son of God because his incarnation and birth into the human race was created by the Holy Spirit. In Matthew, Jesus’ conception “is of the Holy Spirit” (Mt 1:20). He is to be named “Jesus” (meaning Yahweh is salvation) “because he will save his people from their sins” (v 21), and “Immanuel” (God with us) because he is himself the Son of God in human flesh (v 23). In Luke, Jesus’ conception was by the Holy Spirit and the power of the Most High (Lk 1:31, 35), so Jesus was called “the Son of God” (v 35). If the father of Jesus had been the man Joseph, he would have been called “Jesus, the son of Joseph.” Luke’s teaching clearly means that since the Spirit of God was the father of Jesus, this son of the virgin Mary is properly called “Jesus, the Son of God.”<\/p>\n<p>The third aspect is his <em>messianic sonship.<\/em> Jesus is the Father’s Son and representative, whose earthly mission is to establish the kingdom of God. At his baptism, he began his mission with the Father’s coronation: “This is my beloved Son, with whom I am well pleased” (Mt 3:17; cf. Ps 2:7). Jesus received a similar pronouncement from heaven at his Transfiguration (Lk 9:35). As the messianic Son, Jesus perfectly completed the redeeming work given him to do by his Father.<\/p>\n<p class=\"h2\" id=\"IntheNewTestamentEpistles\">In the New Testament Epistles<\/p>\n<p>Paul spoke of the essential, ontological sonship of Jesus—not as an isolated fact, but in the context of his redemptive work. It was as God’s Son that Jesus took human nature (Rom 1:3) and as “the Son of God” that he was resurrected and enthroned in power (Mt 28:18; Rom 1:4; 1 Cor 15:28). The Incarnation is spoken of as “God sending his own Son” (Rom 8:3; Gal 4:4) for humanity’s redemption, a redemption that was accomplished “through the death of his Son” (Rom 5:10; 8:29, 32). As a consequence, believers can have “fellowship with his Son, Jesus Christ our Lord” (1 Cor 1:9), and they can live by faith in “the Son of God” (Gal 2:20). Paul’s first preaching was “that Jesus is the Son of God” (Acts 9:20); this was later expounded by Paul in the light of Psalm 2:7 (see Acts 13:33).<\/p>\n<p>In Hebrews, Jesus is “the Son,” who is God’s “firstborn” and personal “heir,” who is creator and sustainer of the universe, and who is the “radiance of God’s glory” (Heb 1:2-12; 3:6; 5:5). As the Son, he is the final and eternal High Priest who ascended to heaven and whose mediatorial work remains perfect forever (4:14; 6:6; 7:3, 28). In 1 John 4 and 5, belief in Jesus as the incarnate Son of God is essential for salvation; disbelief comes from the spirit of the Antichrist.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Teachings of; Messiah; Son of Man.<\/p>","summary_ro":"SON OF GOD Term used to express the deity of Jesus of Nazareth as the unique divine Son. Jesus’ unique sonship is antithetical to concepts of sonship popular in the ancient world. In Hellenism, people believed a man could be a “son of the gods” in many ways: in mythology, by cohabitation of a god with a woman whose offspring was imagined to be superhuman; in politics, by giving generals and emperors high honors in the cult of Roman emperor worship; in medicine, by calling a doctor “son of Asc...","summary_en":"SON OF GOD Term used to express the deity of Jesus of Nazareth as the unique divine Son. Jesus’ unique sonship is antithetical to concepts of sonship popular in the ancient world. In Hellenism, people believed a man could be a “son of the gods” in many ways: in mythology, by cohabitation of a god with a woman whose offspring was imagined to be superhuman; in politics, by giving generals and emperors high honors in the cult of Roman emperor worship; in medicine, by calling a doctor “son of Asc...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57303,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:3","title_en":"Study Note: Romani 8:3","content_ro":"<p><strong>8:3<\/strong> <em>our sinful nature:<\/em> See study note on 6:19. • <em>in a body like the bodies we sinners have:<\/em> Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • <em>a sacrifice for our sins:<\/em> In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New Testament occurrences also have this meaning (Heb 10:6, 8; 13:11). Christ was the sin offering that brought forgiveness and turned away God’s wrath. God condemned sin in Christ, our substitute, so that we could escape condemnation.<\/p>","content_en":"<p><strong>8:3<\/strong> <em>our sinful nature:<\/em> See study note on 6:19. • <em>in a body like the bodies we sinners have:<\/em> Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • <em>a sacrifice for our sins:<\/em> In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New Testament occurrences also have this meaning (Heb 10:6, 8; 13:11). Christ was the sin offering that brought forgiveness and turned away God’s wrath. God condemned sin in Christ, our substitute, so that we could escape condemnation.<\/p>","summary_ro":"8:3 our sinful nature: See study note on 6:19. • in a body like the bodies we sinners have: Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • a sacrifice for our sins: In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New T...","summary_en":"8:3 our sinful nature: See study note on 6:19. • in a body like the bodies we sinners have: Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • a sacrifice for our sins: In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New T...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84929,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:3","title_en":"Study Note: Romani 8:3","content_ro":"<p><strong>8:3<\/strong> <em>our sinful nature:<\/em> See study note on 6:19. • <em>in a body like the bodies we sinners have:<\/em> Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • <em>a sacrifice for our sins:<\/em> In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New Testament occurrences also have this meaning (Heb 10:6, 8; 13:11). Christ was the sin offering that brought forgiveness and turned away God’s wrath. God condemned sin in Christ, our substitute, so that we could escape condemnation.<\/p>","content_en":"<p><strong>8:3<\/strong> <em>our sinful nature:<\/em> See study note on 6:19. • <em>in a body like the bodies we sinners have:<\/em> Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • <em>a sacrifice for our sins:<\/em> In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New Testament occurrences also have this meaning (Heb 10:6, 8; 13:11). Christ was the sin offering that brought forgiveness and turned away God’s wrath. God condemned sin in Christ, our substitute, so that we could escape condemnation.<\/p>","summary_ro":"8:3 our sinful nature: See study note on 6:19. • in a body like the bodies we sinners have: Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • a sacrifice for our sins: In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New T...","summary_en":"8:3 our sinful nature: See study note on 6:19. • in a body like the bodies we sinners have: Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • a sacrifice for our sins: In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New T...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112555,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:3","title_en":"Study Note: Romani 8:3","content_ro":"<p><strong>8:3<\/strong> <em>our sinful nature:<\/em> See study note on 6:19. • <em>in a body like the bodies we sinners have:<\/em> Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • <em>a sacrifice for our sins:<\/em> In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New Testament occurrences also have this meaning (Heb 10:6, 8; 13:11). Christ was the sin offering that brought forgiveness and turned away God’s wrath. God condemned sin in Christ, our substitute, so that we could escape condemnation.<\/p>","content_en":"<p><strong>8:3<\/strong> <em>our sinful nature:<\/em> See study note on 6:19. • <em>in a body like the bodies we sinners have:<\/em> Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • <em>a sacrifice for our sins:<\/em> In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New Testament occurrences also have this meaning (Heb 10:6, 8; 13:11). Christ was the sin offering that brought forgiveness and turned away God’s wrath. God condemned sin in Christ, our substitute, so that we could escape condemnation.<\/p>","summary_ro":"8:3 our sinful nature: See study note on 6:19. • in a body like the bodies we sinners have: Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • a sacrifice for our sins: In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New T...","summary_en":"8:3 our sinful nature: See study note on 6:19. • in a body like the bodies we sinners have: Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • a sacrifice for our sins: In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New T...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140181,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:3","title_en":"Study Note: Romani 8:3","content_ro":"<p><strong>8:3<\/strong> <em>our sinful nature:<\/em> See study note on 6:19. • <em>in a body like the bodies we sinners have:<\/em> Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • <em>a sacrifice for our sins:<\/em> In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New Testament occurrences also have this meaning (Heb 10:6, 8; 13:11). Christ was the sin offering that brought forgiveness and turned away God’s wrath. God condemned sin in Christ, our substitute, so that we could escape condemnation.<\/p>","content_en":"<p><strong>8:3<\/strong> <em>our sinful nature:<\/em> See study note on 6:19. • <em>in a body like the bodies we sinners have:<\/em> Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • <em>a sacrifice for our sins:<\/em> In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New Testament occurrences also have this meaning (Heb 10:6, 8; 13:11). Christ was the sin offering that brought forgiveness and turned away God’s wrath. God condemned sin in Christ, our substitute, so that we could escape condemnation.<\/p>","summary_ro":"8:3 our sinful nature: See study note on 6:19. • in a body like the bodies we sinners have: Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • a sacrifice for our sins: In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New T...","summary_en":"8:3 our sinful nature: See study note on 6:19. • in a body like the bodies we sinners have: Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • a sacrifice for our sins: In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New T...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60237,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Sinai Covenant","title_en":"The Purpose of the Sinai Covenant","content_ro":"<h3>The Purpose of the Sinai Covenant<\/h3>\n<p>Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him.<\/p>\n<p>Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Red Sea crossing, they learned of God’s unique power. In the wilderness, they learned about God’s providential care. But they still did not know God’s character. The covenant at Sinai was designed to teach the Israelites about God’s nature and character as they lived out his <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> his instructions.<\/p>\n<p>The covenant used a familiar political form, the <em>suzerain-vassal treaty,<\/em> in which a great king (the <em>suzerain<\/em>) made a treaty with a nation he had subjected as a <em>vassal<\/em> people. In such a treaty, the conquered people would declare their absolute loyalty to the king and obedience to his demands. The king, for his part, would promise to care for the conquered people and protect them from any enemies who might attack them. In the covenant at Sinai, God called the people to absolute loyalty to himself as the only God and to a life that reflected his will and nature as their sovereign Creator.<\/p>\n<p>God wanted a very simple and straightforward response of obedience from the Israelites. But ever since the Fall (Gen 3), there has been something fundamentally wrong with the human spirit. Simple obedience was thus impossible for the Israelites, whose hearts were unchanged. The covenant was a good thing, but it was weak in that it was incapable of making the Israelites able to follow it (Rom 7:12; 8:3). Unless God graciously bestows his Spirit upon us, we will never be able to do the things we must do; we will never share the character of the Creator. Now, through the cross of Christ, God has made it possible for us to be empowered by the Spirit and thus to fulfill his covenant purpose by sharing his holy character.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 9:1; 19:3-6; Lev 11:44-45; Jer 31:33-34; 32:40; John 16:5-11; Rom 8:5-14; 10:8-17; Gal 5<\/p>","content_en":"<h3>The Purpose of the Sinai Covenant<\/h3>\n<p>Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him.<\/p>\n<p>Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Red Sea crossing, they learned of God’s unique power. In the wilderness, they learned about God’s providential care. But they still did not know God’s character. The covenant at Sinai was designed to teach the Israelites about God’s nature and character as they lived out his <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> his instructions.<\/p>\n<p>The covenant used a familiar political form, the <em>suzerain-vassal treaty,<\/em> in which a great king (the <em>suzerain<\/em>) made a treaty with a nation he had subjected as a <em>vassal<\/em> people. In such a treaty, the conquered people would declare their absolute loyalty to the king and obedience to his demands. The king, for his part, would promise to care for the conquered people and protect them from any enemies who might attack them. In the covenant at Sinai, God called the people to absolute loyalty to himself as the only God and to a life that reflected his will and nature as their sovereign Creator.<\/p>\n<p>God wanted a very simple and straightforward response of obedience from the Israelites. But ever since the Fall (Gen 3), there has been something fundamentally wrong with the human spirit. Simple obedience was thus impossible for the Israelites, whose hearts were unchanged. The covenant was a good thing, but it was weak in that it was incapable of making the Israelites able to follow it (Rom 7:12; 8:3). Unless God graciously bestows his Spirit upon us, we will never be able to do the things we must do; we will never share the character of the Creator. Now, through the cross of Christ, God has made it possible for us to be empowered by the Spirit and thus to fulfill his covenant purpose by sharing his holy character.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 9:1; 19:3-6; Lev 11:44-45; Jer 31:33-34; 32:40; John 16:5-11; Rom 8:5-14; 10:8-17; Gal 5<\/p>","summary_ro":"The Purpose of the Sinai Covenant Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him. Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Re...","summary_en":"The Purpose of the Sinai Covenant Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him. Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Re...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64279,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Covenant","title_en":"The New Covenant","content_ro":"<h3>The New Covenant<\/h3>\n<p>The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\n<p>The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the <span>Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\n<p>Jeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","content_en":"<h3>The New Covenant<\/h3>\n<p>The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\n<p>The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the <span>Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\n<p>Jeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","summary_ro":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","summary_en":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65450,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66812,"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":87863,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Sinai Covenant","title_en":"The Purpose of the Sinai Covenant","content_ro":"<h3>The Purpose of the Sinai Covenant<\/h3>\n<p>Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him.<\/p>\n<p>Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Red Sea crossing, they learned of God’s unique power. In the wilderness, they learned about God’s providential care. But they still did not know God’s character. The covenant at Sinai was designed to teach the Israelites about God’s nature and character as they lived out his <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> his instructions.<\/p>\n<p>The covenant used a familiar political form, the <em>suzerain-vassal treaty,<\/em> in which a great king (the <em>suzerain<\/em>) made a treaty with a nation he had subjected as a <em>vassal<\/em> people. In such a treaty, the conquered people would declare their absolute loyalty to the king and obedience to his demands. The king, for his part, would promise to care for the conquered people and protect them from any enemies who might attack them. In the covenant at Sinai, God called the people to absolute loyalty to himself as the only God and to a life that reflected his will and nature as their sovereign Creator.<\/p>\n<p>God wanted a very simple and straightforward response of obedience from the Israelites. But ever since the Fall (Gen 3), there has been something fundamentally wrong with the human spirit. Simple obedience was thus impossible for the Israelites, whose hearts were unchanged. The covenant was a good thing, but it was weak in that it was incapable of making the Israelites able to follow it (Rom 7:12; 8:3). Unless God graciously bestows his Spirit upon us, we will never be able to do the things we must do; we will never share the character of the Creator. Now, through the cross of Christ, God has made it possible for us to be empowered by the Spirit and thus to fulfill his covenant purpose by sharing his holy character.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 9:1; 19:3-6; Lev 11:44-45; Jer 31:33-34; 32:40; John 16:5-11; Rom 8:5-14; 10:8-17; Gal 5<\/p>","content_en":"<h3>The Purpose of the Sinai Covenant<\/h3>\n<p>Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him.<\/p>\n<p>Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Red Sea crossing, they learned of God’s unique power. In the wilderness, they learned about God’s providential care. But they still did not know God’s character. The covenant at Sinai was designed to teach the Israelites about God’s nature and character as they lived out his <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> his instructions.<\/p>\n<p>The covenant used a familiar political form, the <em>suzerain-vassal treaty,<\/em> in which a great king (the <em>suzerain<\/em>) made a treaty with a nation he had subjected as a <em>vassal<\/em> people. In such a treaty, the conquered people would declare their absolute loyalty to the king and obedience to his demands. The king, for his part, would promise to care for the conquered people and protect them from any enemies who might attack them. In the covenant at Sinai, God called the people to absolute loyalty to himself as the only God and to a life that reflected his will and nature as their sovereign Creator.<\/p>\n<p>God wanted a very simple and straightforward response of obedience from the Israelites. But ever since the Fall (Gen 3), there has been something fundamentally wrong with the human spirit. Simple obedience was thus impossible for the Israelites, whose hearts were unchanged. The covenant was a good thing, but it was weak in that it was incapable of making the Israelites able to follow it (Rom 7:12; 8:3). Unless God graciously bestows his Spirit upon us, we will never be able to do the things we must do; we will never share the character of the Creator. Now, through the cross of Christ, God has made it possible for us to be empowered by the Spirit and thus to fulfill his covenant purpose by sharing his holy character.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 9:1; 19:3-6; Lev 11:44-45; Jer 31:33-34; 32:40; John 16:5-11; Rom 8:5-14; 10:8-17; Gal 5<\/p>","summary_ro":"The Purpose of the Sinai Covenant Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him. Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Re...","summary_en":"The Purpose of the Sinai Covenant Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him. Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Re...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91905,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Covenant","title_en":"The New Covenant","content_ro":"<h3>The New Covenant<\/h3>\n<p>The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\n<p>The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the <span>Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\n<p>Jeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","content_en":"<h3>The New Covenant<\/h3>\n<p>The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\n<p>The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the <span>Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\n<p>Jeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","summary_ro":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","summary_en":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93076,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94438,"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":115489,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Sinai Covenant","title_en":"The Purpose of the Sinai Covenant","content_ro":"<h3>The Purpose of the Sinai Covenant<\/h3>\n<p>Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him.<\/p>\n<p>Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Red Sea crossing, they learned of God’s unique power. In the wilderness, they learned about God’s providential care. But they still did not know God’s character. The covenant at Sinai was designed to teach the Israelites about God’s nature and character as they lived out his <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> his instructions.<\/p>\n<p>The covenant used a familiar political form, the <em>suzerain-vassal treaty,<\/em> in which a great king (the <em>suzerain<\/em>) made a treaty with a nation he had subjected as a <em>vassal<\/em> people. In such a treaty, the conquered people would declare their absolute loyalty to the king and obedience to his demands. The king, for his part, would promise to care for the conquered people and protect them from any enemies who might attack them. In the covenant at Sinai, God called the people to absolute loyalty to himself as the only God and to a life that reflected his will and nature as their sovereign Creator.<\/p>\n<p>God wanted a very simple and straightforward response of obedience from the Israelites. But ever since the Fall (Gen 3), there has been something fundamentally wrong with the human spirit. Simple obedience was thus impossible for the Israelites, whose hearts were unchanged. The covenant was a good thing, but it was weak in that it was incapable of making the Israelites able to follow it (Rom 7:12; 8:3). Unless God graciously bestows his Spirit upon us, we will never be able to do the things we must do; we will never share the character of the Creator. Now, through the cross of Christ, God has made it possible for us to be empowered by the Spirit and thus to fulfill his covenant purpose by sharing his holy character.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 9:1; 19:3-6; Lev 11:44-45; Jer 31:33-34; 32:40; John 16:5-11; Rom 8:5-14; 10:8-17; Gal 5<\/p>","content_en":"<h3>The Purpose of the Sinai Covenant<\/h3>\n<p>Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him.<\/p>\n<p>Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Red Sea crossing, they learned of God’s unique power. In the wilderness, they learned about God’s providential care. But they still did not know God’s character. The covenant at Sinai was designed to teach the Israelites about God’s nature and character as they lived out his <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> his instructions.<\/p>\n<p>The covenant used a familiar political form, the <em>suzerain-vassal treaty,<\/em> in which a great king (the <em>suzerain<\/em>) made a treaty with a nation he had subjected as a <em>vassal<\/em> people. In such a treaty, the conquered people would declare their absolute loyalty to the king and obedience to his demands. The king, for his part, would promise to care for the conquered people and protect them from any enemies who might attack them. In the covenant at Sinai, God called the people to absolute loyalty to himself as the only God and to a life that reflected his will and nature as their sovereign Creator.<\/p>\n<p>God wanted a very simple and straightforward response of obedience from the Israelites. But ever since the Fall (Gen 3), there has been something fundamentally wrong with the human spirit. Simple obedience was thus impossible for the Israelites, whose hearts were unchanged. The covenant was a good thing, but it was weak in that it was incapable of making the Israelites able to follow it (Rom 7:12; 8:3). Unless God graciously bestows his Spirit upon us, we will never be able to do the things we must do; we will never share the character of the Creator. Now, through the cross of Christ, God has made it possible for us to be empowered by the Spirit and thus to fulfill his covenant purpose by sharing his holy character.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 9:1; 19:3-6; Lev 11:44-45; Jer 31:33-34; 32:40; John 16:5-11; Rom 8:5-14; 10:8-17; Gal 5<\/p>","summary_ro":"The Purpose of the Sinai Covenant Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him. Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Re...","summary_en":"The Purpose of the Sinai Covenant Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him. Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Re...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119531,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Covenant","title_en":"The New Covenant","content_ro":"<h3>The New Covenant<\/h3>\n<p>The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\n<p>The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the <span>Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\n<p>Jeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","content_en":"<h3>The New Covenant<\/h3>\n<p>The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\n<p>The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the <span>Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\n<p>Jeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","summary_ro":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","summary_en":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120702,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122064,"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":143115,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Sinai Covenant","title_en":"The Purpose of the Sinai Covenant","content_ro":"<h3>The Purpose of the Sinai Covenant<\/h3>\n<p>Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him.<\/p>\n<p>Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Red Sea crossing, they learned of God’s unique power. In the wilderness, they learned about God’s providential care. But they still did not know God’s character. The covenant at Sinai was designed to teach the Israelites about God’s nature and character as they lived out his <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> his instructions.<\/p>\n<p>The covenant used a familiar political form, the <em>suzerain-vassal treaty,<\/em> in which a great king (the <em>suzerain<\/em>) made a treaty with a nation he had subjected as a <em>vassal<\/em> people. In such a treaty, the conquered people would declare their absolute loyalty to the king and obedience to his demands. The king, for his part, would promise to care for the conquered people and protect them from any enemies who might attack them. In the covenant at Sinai, God called the people to absolute loyalty to himself as the only God and to a life that reflected his will and nature as their sovereign Creator.<\/p>\n<p>God wanted a very simple and straightforward response of obedience from the Israelites. But ever since the Fall (Gen 3), there has been something fundamentally wrong with the human spirit. Simple obedience was thus impossible for the Israelites, whose hearts were unchanged. The covenant was a good thing, but it was weak in that it was incapable of making the Israelites able to follow it (Rom 7:12; 8:3). Unless God graciously bestows his Spirit upon us, we will never be able to do the things we must do; we will never share the character of the Creator. Now, through the cross of Christ, God has made it possible for us to be empowered by the Spirit and thus to fulfill his covenant purpose by sharing his holy character.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 9:1; 19:3-6; Lev 11:44-45; Jer 31:33-34; 32:40; John 16:5-11; Rom 8:5-14; 10:8-17; Gal 5<\/p>","content_en":"<h3>The Purpose of the Sinai Covenant<\/h3>\n<p>Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him.<\/p>\n<p>Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Red Sea crossing, they learned of God’s unique power. In the wilderness, they learned about God’s providential care. But they still did not know God’s character. The covenant at Sinai was designed to teach the Israelites about God’s nature and character as they lived out his <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> his instructions.<\/p>\n<p>The covenant used a familiar political form, the <em>suzerain-vassal treaty,<\/em> in which a great king (the <em>suzerain<\/em>) made a treaty with a nation he had subjected as a <em>vassal<\/em> people. In such a treaty, the conquered people would declare their absolute loyalty to the king and obedience to his demands. The king, for his part, would promise to care for the conquered people and protect them from any enemies who might attack them. In the covenant at Sinai, God called the people to absolute loyalty to himself as the only God and to a life that reflected his will and nature as their sovereign Creator.<\/p>\n<p>God wanted a very simple and straightforward response of obedience from the Israelites. But ever since the Fall (Gen 3), there has been something fundamentally wrong with the human spirit. Simple obedience was thus impossible for the Israelites, whose hearts were unchanged. The covenant was a good thing, but it was weak in that it was incapable of making the Israelites able to follow it (Rom 7:12; 8:3). Unless God graciously bestows his Spirit upon us, we will never be able to do the things we must do; we will never share the character of the Creator. Now, through the cross of Christ, God has made it possible for us to be empowered by the Spirit and thus to fulfill his covenant purpose by sharing his holy character.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 9:1; 19:3-6; Lev 11:44-45; Jer 31:33-34; 32:40; John 16:5-11; Rom 8:5-14; 10:8-17; Gal 5<\/p>","summary_ro":"The Purpose of the Sinai Covenant Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him. Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Re...","summary_en":"The Purpose of the Sinai Covenant Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him. Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Re...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147157,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Covenant","title_en":"The New Covenant","content_ro":"<h3>The New Covenant<\/h3>\n<p>The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\n<p>The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the <span>Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\n<p>Jeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","content_en":"<h3>The New Covenant<\/h3>\n<p>The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\n<p>The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the <span>Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\n<p>Jeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","summary_ro":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","summary_en":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148328,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149690,"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}],"4":[{"id":7258,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Commandment, the New","title_en":"Commandment, the New","content_ro":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","content_en":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","summary_ro":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","summary_en":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12444,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Flesh","title_en":"Flesh","content_ro":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","content_en":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","summary_ro":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","summary_en":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57304,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:4","title_en":"Study Note: Romani 8:4","content_ro":"<p><strong>8:4<\/strong> <em>just requirement of the law . . . fully satisfied for<\/em> (Greek <span class=\"greek\" lang=\"el\">en<\/span><em>,<\/em> “in”) <em>us:<\/em> The Greek preposition <span class=\"greek\" lang=\"el\">en<\/span> might indicate that the law is fulfilled <em>in<\/em> us because of our connection with Jesus Christ, who perfectly fulfilled the law for us. It could also mean that by setting us free from sin’s power, Jesus Christ enables us to please God and fulfill the true intention of the law. • As in the Old Testament (see Gen 6:3, 12; Ps 78:39; Isa 40:6), <em>sinful nature<\/em> refers to human weakness and bondage to sin (also in Rom 8:5-9, 12-13). Paul uses the phrase to describe the conflict between the ingrained human tendency to sin and the Holy Spirit.<\/p>","content_en":"<p><strong>8:4<\/strong> <em>just requirement of the law . . . fully satisfied for<\/em> (Greek <span class=\"greek\" lang=\"el\">en<\/span><em>,<\/em> “in”) <em>us:<\/em> The Greek preposition <span class=\"greek\" lang=\"el\">en<\/span> might indicate that the law is fulfilled <em>in<\/em> us because of our connection with Jesus Christ, who perfectly fulfilled the law for us. It could also mean that by setting us free from sin’s power, Jesus Christ enables us to please God and fulfill the true intention of the law. • As in the Old Testament (see Gen 6:3, 12; Ps 78:39; Isa 40:6), <em>sinful nature<\/em> refers to human weakness and bondage to sin (also in Rom 8:5-9, 12-13). Paul uses the phrase to describe the conflict between the ingrained human tendency to sin and the Holy Spirit.<\/p>","summary_ro":"8:4 just requirement of the law . . . fully satisfied for (Greek en, “in”) us: The Greek preposition en might indicate that the law is fulfilled in us because of our connection with Jesus Christ, who perfectly fulfilled the law for us. It could also mean that by setting us free from sin’s power, Jesus Christ enables us to please God and fulfill the true intention of the law. • As in the Old Testament (see Gen 6:3, 12; Ps 78:39; Isa 40:6), sinful nature refers to human weakness and bondage to ...","summary_en":"8:4 just requirement of the law . . . fully satisfied for (Greek en, “in”) us: The Greek preposition en might indicate that the law is fulfilled in us because of our connection with Jesus Christ, who perfectly fulfilled the law for us. It could also mean that by setting us free from sin’s power, Jesus Christ enables us to please God and fulfill the true intention of the law. • As in the Old Testament (see Gen 6:3, 12; Ps 78:39; Isa 40:6), sinful nature refers to human weakness and bondage to ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84930,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:4","title_en":"Study Note: Romani 8:4","content_ro":"<p><strong>8:4<\/strong> <em>just requirement of the law . . . fully satisfied for<\/em> (Greek <span class=\"greek\" lang=\"el\">en<\/span><em>,<\/em> “in”) <em>us:<\/em> The Greek preposition <span class=\"greek\" lang=\"el\">en<\/span> might indicate that the law is fulfilled <em>in<\/em> us because of our connection with Jesus Christ, who perfectly fulfilled the law for us. It could also mean that by setting us free from sin’s power, Jesus Christ enables us to please God and fulfill the true intention of the law. • As in the Old Testament (see Gen 6:3, 12; Ps 78:39; Isa 40:6), <em>sinful nature<\/em> refers to human weakness and bondage to sin (also in Rom 8:5-9, 12-13). Paul uses the phrase to describe the conflict between the ingrained human tendency to sin and the Holy Spirit.<\/p>","content_en":"<p><strong>8:4<\/strong> <em>just requirement of the law . . . fully satisfied for<\/em> (Greek <span class=\"greek\" lang=\"el\">en<\/span><em>,<\/em> “in”) <em>us:<\/em> The Greek preposition <span class=\"greek\" lang=\"el\">en<\/span> might indicate that the law is fulfilled <em>in<\/em> us because of our connection with Jesus Christ, who perfectly fulfilled the law for us. It could also mean that by setting us free from sin’s power, Jesus Christ enables us to please God and fulfill the true intention of the law. • As in the Old Testament (see Gen 6:3, 12; Ps 78:39; Isa 40:6), <em>sinful nature<\/em> refers to human weakness and bondage to sin (also in Rom 8:5-9, 12-13). Paul uses the phrase to describe the conflict between the ingrained human tendency to sin and the Holy Spirit.<\/p>","summary_ro":"8:4 just requirement of the law . . . fully satisfied for (Greek en, “in”) us: The Greek preposition en might indicate that the law is fulfilled in us because of our connection with Jesus Christ, who perfectly fulfilled the law for us. It could also mean that by setting us free from sin’s power, Jesus Christ enables us to please God and fulfill the true intention of the law. • As in the Old Testament (see Gen 6:3, 12; Ps 78:39; Isa 40:6), sinful nature refers to human weakness and bondage to ...","summary_en":"8:4 just requirement of the law . . . fully satisfied for (Greek en, “in”) us: The Greek preposition en might indicate that the law is fulfilled in us because of our connection with Jesus Christ, who perfectly fulfilled the law for us. It could also mean that by setting us free from sin’s power, Jesus Christ enables us to please God and fulfill the true intention of the law. • As in the Old Testament (see Gen 6:3, 12; Ps 78:39; Isa 40:6), sinful nature refers to human weakness and bondage to ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112556,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:4","title_en":"Study Note: Romani 8:4","content_ro":"<p><strong>8:4<\/strong> <em>just requirement of the law . . . fully satisfied for<\/em> (Greek <span class=\"greek\" lang=\"el\">en<\/span><em>,<\/em> “in”) <em>us:<\/em> The Greek preposition <span class=\"greek\" lang=\"el\">en<\/span> might indicate that the law is fulfilled <em>in<\/em> us because of our connection with Jesus Christ, who perfectly fulfilled the law for us. It could also mean that by setting us free from sin’s power, Jesus Christ enables us to please God and fulfill the true intention of the law. • As in the Old Testament (see Gen 6:3, 12; Ps 78:39; Isa 40:6), <em>sinful nature<\/em> refers to human weakness and bondage to sin (also in Rom 8:5-9, 12-13). Paul uses the phrase to describe the conflict between the ingrained human tendency to sin and the Holy Spirit.<\/p>","content_en":"<p><strong>8:4<\/strong> <em>just requirement of the law . . . fully satisfied for<\/em> (Greek <span class=\"greek\" lang=\"el\">en<\/span><em>,<\/em> “in”) <em>us:<\/em> The Greek preposition <span class=\"greek\" lang=\"el\">en<\/span> might indicate that the law is fulfilled <em>in<\/em> us because of our connection with Jesus Christ, who perfectly fulfilled the law for us. It could also mean that by setting us free from sin’s power, Jesus Christ enables us to please God and fulfill the true intention of the law. • As in the Old Testament (see Gen 6:3, 12; Ps 78:39; Isa 40:6), <em>sinful nature<\/em> refers to human weakness and bondage to sin (also in Rom 8:5-9, 12-13). Paul uses the phrase to describe the conflict between the ingrained human tendency to sin and the Holy Spirit.<\/p>","summary_ro":"8:4 just requirement of the law . . . fully satisfied for (Greek en, “in”) us: The Greek preposition en might indicate that the law is fulfilled in us because of our connection with Jesus Christ, who perfectly fulfilled the law for us. It could also mean that by setting us free from sin’s power, Jesus Christ enables us to please God and fulfill the true intention of the law. • As in the Old Testament (see Gen 6:3, 12; Ps 78:39; Isa 40:6), sinful nature refers to human weakness and bondage to ...","summary_en":"8:4 just requirement of the law . . . fully satisfied for (Greek en, “in”) us: The Greek preposition en might indicate that the law is fulfilled in us because of our connection with Jesus Christ, who perfectly fulfilled the law for us. It could also mean that by setting us free from sin’s power, Jesus Christ enables us to please God and fulfill the true intention of the law. • As in the Old Testament (see Gen 6:3, 12; Ps 78:39; Isa 40:6), sinful nature refers to human weakness and bondage to ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140182,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:4","title_en":"Study Note: Romani 8:4","content_ro":"<p><strong>8:4<\/strong> <em>just requirement of the law . . . fully satisfied for<\/em> (Greek <span class=\"greek\" lang=\"el\">en<\/span><em>,<\/em> “in”) <em>us:<\/em> The Greek preposition <span class=\"greek\" lang=\"el\">en<\/span> might indicate that the law is fulfilled <em>in<\/em> us because of our connection with Jesus Christ, who perfectly fulfilled the law for us. It could also mean that by setting us free from sin’s power, Jesus Christ enables us to please God and fulfill the true intention of the law. • As in the Old Testament (see Gen 6:3, 12; Ps 78:39; Isa 40:6), <em>sinful nature<\/em> refers to human weakness and bondage to sin (also in Rom 8:5-9, 12-13). Paul uses the phrase to describe the conflict between the ingrained human tendency to sin and the Holy Spirit.<\/p>","content_en":"<p><strong>8:4<\/strong> <em>just requirement of the law . . . fully satisfied for<\/em> (Greek <span class=\"greek\" lang=\"el\">en<\/span><em>,<\/em> “in”) <em>us:<\/em> The Greek preposition <span class=\"greek\" lang=\"el\">en<\/span> might indicate that the law is fulfilled <em>in<\/em> us because of our connection with Jesus Christ, who perfectly fulfilled the law for us. It could also mean that by setting us free from sin’s power, Jesus Christ enables us to please God and fulfill the true intention of the law. • As in the Old Testament (see Gen 6:3, 12; Ps 78:39; Isa 40:6), <em>sinful nature<\/em> refers to human weakness and bondage to sin (also in Rom 8:5-9, 12-13). Paul uses the phrase to describe the conflict between the ingrained human tendency to sin and the Holy Spirit.<\/p>","summary_ro":"8:4 just requirement of the law . . . fully satisfied for (Greek en, “in”) us: The Greek preposition en might indicate that the law is fulfilled in us because of our connection with Jesus Christ, who perfectly fulfilled the law for us. It could also mean that by setting us free from sin’s power, Jesus Christ enables us to please God and fulfill the true intention of the law. • As in the Old Testament (see Gen 6:3, 12; Ps 78:39; Isa 40:6), sinful nature refers to human weakness and bondage to ...","summary_en":"8:4 just requirement of the law . . . fully satisfied for (Greek en, “in”) us: The Greek preposition en might indicate that the law is fulfilled in us because of our connection with Jesus Christ, who perfectly fulfilled the law for us. It could also mean that by setting us free from sin’s power, Jesus Christ enables us to please God and fulfill the true intention of the law. • As in the Old Testament (see Gen 6:3, 12; Ps 78:39; Isa 40:6), sinful nature refers to human weakness and bondage to ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":40479,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Adam and Eve","title_en":"Adam and Eve","content_ro":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","content_en":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","summary_ro":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","summary_en":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68105,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Adam and Eve","title_en":"Adam and Eve","content_ro":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","content_en":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","summary_ro":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","summary_en":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95731,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Adam and Eve","title_en":"Adam and Eve","content_ro":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","content_en":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","summary_ro":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","summary_en":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123357,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Adam and Eve","title_en":"Adam and Eve","content_ro":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","content_en":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","summary_ro":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","summary_en":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57305,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:5","title_en":"Study Note: Romani 8:5","content_ro":"<p><strong>8:5<\/strong> <em>think about sinful things:<\/em> This phrase describes the general nature of a person’s will, not just the mental process of thought (see also 12:3; 15:5; Phil 2:2, 5).<\/p>","content_en":"<p><strong>8:5<\/strong> <em>think about sinful things:<\/em> This phrase describes the general nature of a person’s will, not just the mental process of thought (see also 12:3; 15:5; Phil 2:2, 5).<\/p>","summary_ro":"8:5 think about sinful things: This phrase describes the general nature of a person’s will, not just the mental process of thought (see also 12:3; 15:5; Phil 2:2, 5).","summary_en":"8:5 think about sinful things: This phrase describes the general nature of a person’s will, not just the mental process of thought (see also 12:3; 15:5; Phil 2:2, 5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84931,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:5","title_en":"Study Note: Romani 8:5","content_ro":"<p><strong>8:5<\/strong> <em>think about sinful things:<\/em> This phrase describes the general nature of a person’s will, not just the mental process of thought (see also 12:3; 15:5; Phil 2:2, 5).<\/p>","content_en":"<p><strong>8:5<\/strong> <em>think about sinful things:<\/em> This phrase describes the general nature of a person’s will, not just the mental process of thought (see also 12:3; 15:5; Phil 2:2, 5).<\/p>","summary_ro":"8:5 think about sinful things: This phrase describes the general nature of a person’s will, not just the mental process of thought (see also 12:3; 15:5; Phil 2:2, 5).","summary_en":"8:5 think about sinful things: This phrase describes the general nature of a person’s will, not just the mental process of thought (see also 12:3; 15:5; Phil 2:2, 5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112557,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:5","title_en":"Study Note: Romani 8:5","content_ro":"<p><strong>8:5<\/strong> <em>think about sinful things:<\/em> This phrase describes the general nature of a person’s will, not just the mental process of thought (see also 12:3; 15:5; Phil 2:2, 5).<\/p>","content_en":"<p><strong>8:5<\/strong> <em>think about sinful things:<\/em> This phrase describes the general nature of a person’s will, not just the mental process of thought (see also 12:3; 15:5; Phil 2:2, 5).<\/p>","summary_ro":"8:5 think about sinful things: This phrase describes the general nature of a person’s will, not just the mental process of thought (see also 12:3; 15:5; Phil 2:2, 5).","summary_en":"8:5 think about sinful things: This phrase describes the general nature of a person’s will, not just the mental process of thought (see also 12:3; 15:5; Phil 2:2, 5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140183,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:5","title_en":"Study Note: Romani 8:5","content_ro":"<p><strong>8:5<\/strong> <em>think about sinful things:<\/em> This phrase describes the general nature of a person’s will, not just the mental process of thought (see also 12:3; 15:5; Phil 2:2, 5).<\/p>","content_en":"<p><strong>8:5<\/strong> <em>think about sinful things:<\/em> This phrase describes the general nature of a person’s will, not just the mental process of thought (see also 12:3; 15:5; Phil 2:2, 5).<\/p>","summary_ro":"8:5 think about sinful things: This phrase describes the general nature of a person’s will, not just the mental process of thought (see also 12:3; 15:5; Phil 2:2, 5).","summary_en":"8:5 think about sinful things: This phrase describes the general nature of a person’s will, not just the mental process of thought (see also 12:3; 15:5; Phil 2:2, 5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60244,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Sinai Covenant","title_en":"The Purpose of the Sinai Covenant","content_ro":"<h3>The Purpose of the Sinai Covenant<\/h3>\n<p>Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him.<\/p>\n<p>Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Red Sea crossing, they learned of God’s unique power. In the wilderness, they learned about God’s providential care. But they still did not know God’s character. The covenant at Sinai was designed to teach the Israelites about God’s nature and character as they lived out his <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> his instructions.<\/p>\n<p>The covenant used a familiar political form, the <em>suzerain-vassal treaty,<\/em> in which a great king (the <em>suzerain<\/em>) made a treaty with a nation he had subjected as a <em>vassal<\/em> people. In such a treaty, the conquered people would declare their absolute loyalty to the king and obedience to his demands. The king, for his part, would promise to care for the conquered people and protect them from any enemies who might attack them. In the covenant at Sinai, God called the people to absolute loyalty to himself as the only God and to a life that reflected his will and nature as their sovereign Creator.<\/p>\n<p>God wanted a very simple and straightforward response of obedience from the Israelites. But ever since the Fall (Gen 3), there has been something fundamentally wrong with the human spirit. Simple obedience was thus impossible for the Israelites, whose hearts were unchanged. The covenant was a good thing, but it was weak in that it was incapable of making the Israelites able to follow it (Rom 7:12; 8:3). Unless God graciously bestows his Spirit upon us, we will never be able to do the things we must do; we will never share the character of the Creator. Now, through the cross of Christ, God has made it possible for us to be empowered by the Spirit and thus to fulfill his covenant purpose by sharing his holy character.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 9:1; 19:3-6; Lev 11:44-45; Jer 31:33-34; 32:40; John 16:5-11; Rom 8:5-14; 10:8-17; Gal 5<\/p>","content_en":"<h3>The Purpose of the Sinai Covenant<\/h3>\n<p>Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him.<\/p>\n<p>Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Red Sea crossing, they learned of God’s unique power. In the wilderness, they learned about God’s providential care. But they still did not know God’s character. The covenant at Sinai was designed to teach the Israelites about God’s nature and character as they lived out his <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> his instructions.<\/p>\n<p>The covenant used a familiar political form, the <em>suzerain-vassal treaty,<\/em> in which a great king (the <em>suzerain<\/em>) made a treaty with a nation he had subjected as a <em>vassal<\/em> people. In such a treaty, the conquered people would declare their absolute loyalty to the king and obedience to his demands. The king, for his part, would promise to care for the conquered people and protect them from any enemies who might attack them. In the covenant at Sinai, God called the people to absolute loyalty to himself as the only God and to a life that reflected his will and nature as their sovereign Creator.<\/p>\n<p>God wanted a very simple and straightforward response of obedience from the Israelites. But ever since the Fall (Gen 3), there has been something fundamentally wrong with the human spirit. Simple obedience was thus impossible for the Israelites, whose hearts were unchanged. The covenant was a good thing, but it was weak in that it was incapable of making the Israelites able to follow it (Rom 7:12; 8:3). Unless God graciously bestows his Spirit upon us, we will never be able to do the things we must do; we will never share the character of the Creator. Now, through the cross of Christ, God has made it possible for us to be empowered by the Spirit and thus to fulfill his covenant purpose by sharing his holy character.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 9:1; 19:3-6; Lev 11:44-45; Jer 31:33-34; 32:40; John 16:5-11; Rom 8:5-14; 10:8-17; Gal 5<\/p>","summary_ro":"The Purpose of the Sinai Covenant Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him. Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Re...","summary_en":"The Purpose of the Sinai Covenant Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him. Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Re...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60448,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64477,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of New Life","title_en":"The Promise of New Life","content_ro":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","content_en":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","summary_ro":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","summary_en":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67323,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Law and the Spirit","title_en":"The Law and the Spirit","content_ro":"<h3>The Law and the Spirit<\/h3>\n<p>An enduring question of the Christian faith is, Do Christians need to keep the Old Testament law in order to become mature followers of Christ? Does following God’s law provide sanctification?<\/p>\n<p>When the Christians in Galatia had received the Good News of salvation through faith in Christ, they had also received the Holy Spirit as the guarantee of their status as believers. Not only had God given his Spirit to them, but he had also worked miracles among them (Gal 3:5). They knew from experience that the Holy Spirit has the power to make them new people, and Paul had taught them to rely on the Spirit to guide them.<\/p>\n<p>Shortly after Paul left Galatia, Jewish-Christian teachers arrived who taught the need to observe God’s law, both to be accepted by God and to be sanctified and become mature. They argued that Paul’s approach to sanctification by the Spirit would lead to lawlessness and sin.<\/p>\n<p>Paul responded that, just as God <em>counts<\/em> us as righteous by faith, so also he <em>makes<\/em> us righteous by faith, through the working of the Spirit (Gal 5:16-26). Those who rely on the Spirit and follow his leading will not sin—God’s Spirit will never lead people to sin.<\/p>\n<p>The real problem is not a lack of understanding regarding right and wrong. Our God-given conscience tells us when we’re doing wrong, and God’s law makes the requirements of his righteousness even clearer (Rom 7:7-12). The real problem is that, by nature, our hearts are hard and sinful, and we lack the wisdom to know the right thing to do in a given situation. By nature, we are unable to apply God’s word in a way that is consistent with his intentions.<\/p>\n<p>The law cannot ameliorate our condition. But when the Holy Spirit guides and controls us, he changes our hearts to do the things that please God (Gal 5:22-23; Rom 8:5-14). God’s Spirit guides his people to fulfill his law in its true sense and intent. But fulfillment of the law must not be the goal or focus—the law is just our guardian (Gal 3:24-25). Instead, we focus on trusting God, relying on the Spirit, and loving others. God’s Spirit gives us the will and the power to do these things in a way that pleases God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 11:16-17, 24-30; Jer 31:33-34; Ezek 36:26-27; Luke 24:49; Acts 5:32; Rom 7:1–8:17; 12:2; 2 Cor 3:7-18; Gal 3:2-5; 5:5, 16-26; Heb 12:14-29<\/p>","content_en":"<h3>The Law and the Spirit<\/h3>\n<p>An enduring question of the Christian faith is, Do Christians need to keep the Old Testament law in order to become mature followers of Christ? Does following God’s law provide sanctification?<\/p>\n<p>When the Christians in Galatia had received the Good News of salvation through faith in Christ, they had also received the Holy Spirit as the guarantee of their status as believers. Not only had God given his Spirit to them, but he had also worked miracles among them (Gal 3:5). They knew from experience that the Holy Spirit has the power to make them new people, and Paul had taught them to rely on the Spirit to guide them.<\/p>\n<p>Shortly after Paul left Galatia, Jewish-Christian teachers arrived who taught the need to observe God’s law, both to be accepted by God and to be sanctified and become mature. They argued that Paul’s approach to sanctification by the Spirit would lead to lawlessness and sin.<\/p>\n<p>Paul responded that, just as God <em>counts<\/em> us as righteous by faith, so also he <em>makes<\/em> us righteous by faith, through the working of the Spirit (Gal 5:16-26). Those who rely on the Spirit and follow his leading will not sin—God’s Spirit will never lead people to sin.<\/p>\n<p>The real problem is not a lack of understanding regarding right and wrong. Our God-given conscience tells us when we’re doing wrong, and God’s law makes the requirements of his righteousness even clearer (Rom 7:7-12). The real problem is that, by nature, our hearts are hard and sinful, and we lack the wisdom to know the right thing to do in a given situation. By nature, we are unable to apply God’s word in a way that is consistent with his intentions.<\/p>\n<p>The law cannot ameliorate our condition. But when the Holy Spirit guides and controls us, he changes our hearts to do the things that please God (Gal 5:22-23; Rom 8:5-14). God’s Spirit guides his people to fulfill his law in its true sense and intent. But fulfillment of the law must not be the goal or focus—the law is just our guardian (Gal 3:24-25). Instead, we focus on trusting God, relying on the Spirit, and loving others. God’s Spirit gives us the will and the power to do these things in a way that pleases God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 11:16-17, 24-30; Jer 31:33-34; Ezek 36:26-27; Luke 24:49; Acts 5:32; Rom 7:1–8:17; 12:2; 2 Cor 3:7-18; Gal 3:2-5; 5:5, 16-26; Heb 12:14-29<\/p>","summary_ro":"The Law and the Spirit An enduring question of the Christian faith is, Do Christians need to keep the Old Testament law in order to become mature followers of Christ? Does following God’s law provide sanctification? When the Christians in Galatia had received the Good News of salvation through faith in Christ, they had also received the Holy Spirit as the guarantee of their status as believers. Not only had God given his Spirit to them, but he had also worked miracles among them (Gal 3:5). Th...","summary_en":"The Law and the Spirit An enduring question of the Christian faith is, Do Christians need to keep the Old Testament law in order to become mature followers of Christ? Does following God’s law provide sanctification? When the Christians in Galatia had received the Good News of salvation through faith in Christ, they had also received the Holy Spirit as the guarantee of their status as believers. Not only had God given his Spirit to them, but he had also worked miracles among them (Gal 3:5). Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87870,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Sinai Covenant","title_en":"The Purpose of the Sinai Covenant","content_ro":"<h3>The Purpose of the Sinai Covenant<\/h3>\n<p>Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him.<\/p>\n<p>Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Red Sea crossing, they learned of God’s unique power. In the wilderness, they learned about God’s providential care. But they still did not know God’s character. The covenant at Sinai was designed to teach the Israelites about God’s nature and character as they lived out his <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> his instructions.<\/p>\n<p>The covenant used a familiar political form, the <em>suzerain-vassal treaty,<\/em> in which a great king (the <em>suzerain<\/em>) made a treaty with a nation he had subjected as a <em>vassal<\/em> people. In such a treaty, the conquered people would declare their absolute loyalty to the king and obedience to his demands. The king, for his part, would promise to care for the conquered people and protect them from any enemies who might attack them. In the covenant at Sinai, God called the people to absolute loyalty to himself as the only God and to a life that reflected his will and nature as their sovereign Creator.<\/p>\n<p>God wanted a very simple and straightforward response of obedience from the Israelites. But ever since the Fall (Gen 3), there has been something fundamentally wrong with the human spirit. Simple obedience was thus impossible for the Israelites, whose hearts were unchanged. The covenant was a good thing, but it was weak in that it was incapable of making the Israelites able to follow it (Rom 7:12; 8:3). Unless God graciously bestows his Spirit upon us, we will never be able to do the things we must do; we will never share the character of the Creator. Now, through the cross of Christ, God has made it possible for us to be empowered by the Spirit and thus to fulfill his covenant purpose by sharing his holy character.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 9:1; 19:3-6; Lev 11:44-45; Jer 31:33-34; 32:40; John 16:5-11; Rom 8:5-14; 10:8-17; Gal 5<\/p>","content_en":"<h3>The Purpose of the Sinai Covenant<\/h3>\n<p>Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him.<\/p>\n<p>Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Red Sea crossing, they learned of God’s unique power. In the wilderness, they learned about God’s providential care. But they still did not know God’s character. The covenant at Sinai was designed to teach the Israelites about God’s nature and character as they lived out his <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> his instructions.<\/p>\n<p>The covenant used a familiar political form, the <em>suzerain-vassal treaty,<\/em> in which a great king (the <em>suzerain<\/em>) made a treaty with a nation he had subjected as a <em>vassal<\/em> people. In such a treaty, the conquered people would declare their absolute loyalty to the king and obedience to his demands. The king, for his part, would promise to care for the conquered people and protect them from any enemies who might attack them. In the covenant at Sinai, God called the people to absolute loyalty to himself as the only God and to a life that reflected his will and nature as their sovereign Creator.<\/p>\n<p>God wanted a very simple and straightforward response of obedience from the Israelites. But ever since the Fall (Gen 3), there has been something fundamentally wrong with the human spirit. Simple obedience was thus impossible for the Israelites, whose hearts were unchanged. The covenant was a good thing, but it was weak in that it was incapable of making the Israelites able to follow it (Rom 7:12; 8:3). Unless God graciously bestows his Spirit upon us, we will never be able to do the things we must do; we will never share the character of the Creator. Now, through the cross of Christ, God has made it possible for us to be empowered by the Spirit and thus to fulfill his covenant purpose by sharing his holy character.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 9:1; 19:3-6; Lev 11:44-45; Jer 31:33-34; 32:40; John 16:5-11; Rom 8:5-14; 10:8-17; Gal 5<\/p>","summary_ro":"The Purpose of the Sinai Covenant Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him. Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Re...","summary_en":"The Purpose of the Sinai Covenant Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him. Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Re...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88074,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92103,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of New Life","title_en":"The Promise of New Life","content_ro":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","content_en":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","summary_ro":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","summary_en":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94949,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Law and the Spirit","title_en":"The Law and the Spirit","content_ro":"<h3>The Law and the Spirit<\/h3>\n<p>An enduring question of the Christian faith is, Do Christians need to keep the Old Testament law in order to become mature followers of Christ? Does following God’s law provide sanctification?<\/p>\n<p>When the Christians in Galatia had received the Good News of salvation through faith in Christ, they had also received the Holy Spirit as the guarantee of their status as believers. Not only had God given his Spirit to them, but he had also worked miracles among them (Gal 3:5). They knew from experience that the Holy Spirit has the power to make them new people, and Paul had taught them to rely on the Spirit to guide them.<\/p>\n<p>Shortly after Paul left Galatia, Jewish-Christian teachers arrived who taught the need to observe God’s law, both to be accepted by God and to be sanctified and become mature. They argued that Paul’s approach to sanctification by the Spirit would lead to lawlessness and sin.<\/p>\n<p>Paul responded that, just as God <em>counts<\/em> us as righteous by faith, so also he <em>makes<\/em> us righteous by faith, through the working of the Spirit (Gal 5:16-26). Those who rely on the Spirit and follow his leading will not sin—God’s Spirit will never lead people to sin.<\/p>\n<p>The real problem is not a lack of understanding regarding right and wrong. Our God-given conscience tells us when we’re doing wrong, and God’s law makes the requirements of his righteousness even clearer (Rom 7:7-12). The real problem is that, by nature, our hearts are hard and sinful, and we lack the wisdom to know the right thing to do in a given situation. By nature, we are unable to apply God’s word in a way that is consistent with his intentions.<\/p>\n<p>The law cannot ameliorate our condition. But when the Holy Spirit guides and controls us, he changes our hearts to do the things that please God (Gal 5:22-23; Rom 8:5-14). God’s Spirit guides his people to fulfill his law in its true sense and intent. But fulfillment of the law must not be the goal or focus—the law is just our guardian (Gal 3:24-25). Instead, we focus on trusting God, relying on the Spirit, and loving others. God’s Spirit gives us the will and the power to do these things in a way that pleases God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 11:16-17, 24-30; Jer 31:33-34; Ezek 36:26-27; Luke 24:49; Acts 5:32; Rom 7:1–8:17; 12:2; 2 Cor 3:7-18; Gal 3:2-5; 5:5, 16-26; Heb 12:14-29<\/p>","content_en":"<h3>The Law and the Spirit<\/h3>\n<p>An enduring question of the Christian faith is, Do Christians need to keep the Old Testament law in order to become mature followers of Christ? Does following God’s law provide sanctification?<\/p>\n<p>When the Christians in Galatia had received the Good News of salvation through faith in Christ, they had also received the Holy Spirit as the guarantee of their status as believers. Not only had God given his Spirit to them, but he had also worked miracles among them (Gal 3:5). They knew from experience that the Holy Spirit has the power to make them new people, and Paul had taught them to rely on the Spirit to guide them.<\/p>\n<p>Shortly after Paul left Galatia, Jewish-Christian teachers arrived who taught the need to observe God’s law, both to be accepted by God and to be sanctified and become mature. They argued that Paul’s approach to sanctification by the Spirit would lead to lawlessness and sin.<\/p>\n<p>Paul responded that, just as God <em>counts<\/em> us as righteous by faith, so also he <em>makes<\/em> us righteous by faith, through the working of the Spirit (Gal 5:16-26). Those who rely on the Spirit and follow his leading will not sin—God’s Spirit will never lead people to sin.<\/p>\n<p>The real problem is not a lack of understanding regarding right and wrong. Our God-given conscience tells us when we’re doing wrong, and God’s law makes the requirements of his righteousness even clearer (Rom 7:7-12). The real problem is that, by nature, our hearts are hard and sinful, and we lack the wisdom to know the right thing to do in a given situation. By nature, we are unable to apply God’s word in a way that is consistent with his intentions.<\/p>\n<p>The law cannot ameliorate our condition. But when the Holy Spirit guides and controls us, he changes our hearts to do the things that please God (Gal 5:22-23; Rom 8:5-14). God’s Spirit guides his people to fulfill his law in its true sense and intent. But fulfillment of the law must not be the goal or focus—the law is just our guardian (Gal 3:24-25). Instead, we focus on trusting God, relying on the Spirit, and loving others. God’s Spirit gives us the will and the power to do these things in a way that pleases God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 11:16-17, 24-30; Jer 31:33-34; Ezek 36:26-27; Luke 24:49; Acts 5:32; Rom 7:1–8:17; 12:2; 2 Cor 3:7-18; Gal 3:2-5; 5:5, 16-26; Heb 12:14-29<\/p>","summary_ro":"The Law and the Spirit An enduring question of the Christian faith is, Do Christians need to keep the Old Testament law in order to become mature followers of Christ? Does following God’s law provide sanctification? When the Christians in Galatia had received the Good News of salvation through faith in Christ, they had also received the Holy Spirit as the guarantee of their status as believers. Not only had God given his Spirit to them, but he had also worked miracles among them (Gal 3:5). Th...","summary_en":"The Law and the Spirit An enduring question of the Christian faith is, Do Christians need to keep the Old Testament law in order to become mature followers of Christ? Does following God’s law provide sanctification? When the Christians in Galatia had received the Good News of salvation through faith in Christ, they had also received the Holy Spirit as the guarantee of their status as believers. Not only had God given his Spirit to them, but he had also worked miracles among them (Gal 3:5). Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115496,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Sinai Covenant","title_en":"The Purpose of the Sinai Covenant","content_ro":"<h3>The Purpose of the Sinai Covenant<\/h3>\n<p>Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him.<\/p>\n<p>Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Red Sea crossing, they learned of God’s unique power. In the wilderness, they learned about God’s providential care. But they still did not know God’s character. The covenant at Sinai was designed to teach the Israelites about God’s nature and character as they lived out his <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> his instructions.<\/p>\n<p>The covenant used a familiar political form, the <em>suzerain-vassal treaty,<\/em> in which a great king (the <em>suzerain<\/em>) made a treaty with a nation he had subjected as a <em>vassal<\/em> people. In such a treaty, the conquered people would declare their absolute loyalty to the king and obedience to his demands. The king, for his part, would promise to care for the conquered people and protect them from any enemies who might attack them. In the covenant at Sinai, God called the people to absolute loyalty to himself as the only God and to a life that reflected his will and nature as their sovereign Creator.<\/p>\n<p>God wanted a very simple and straightforward response of obedience from the Israelites. But ever since the Fall (Gen 3), there has been something fundamentally wrong with the human spirit. Simple obedience was thus impossible for the Israelites, whose hearts were unchanged. The covenant was a good thing, but it was weak in that it was incapable of making the Israelites able to follow it (Rom 7:12; 8:3). Unless God graciously bestows his Spirit upon us, we will never be able to do the things we must do; we will never share the character of the Creator. Now, through the cross of Christ, God has made it possible for us to be empowered by the Spirit and thus to fulfill his covenant purpose by sharing his holy character.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 9:1; 19:3-6; Lev 11:44-45; Jer 31:33-34; 32:40; John 16:5-11; Rom 8:5-14; 10:8-17; Gal 5<\/p>","content_en":"<h3>The Purpose of the Sinai Covenant<\/h3>\n<p>Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him.<\/p>\n<p>Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Red Sea crossing, they learned of God’s unique power. In the wilderness, they learned about God’s providential care. But they still did not know God’s character. The covenant at Sinai was designed to teach the Israelites about God’s nature and character as they lived out his <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> his instructions.<\/p>\n<p>The covenant used a familiar political form, the <em>suzerain-vassal treaty,<\/em> in which a great king (the <em>suzerain<\/em>) made a treaty with a nation he had subjected as a <em>vassal<\/em> people. In such a treaty, the conquered people would declare their absolute loyalty to the king and obedience to his demands. The king, for his part, would promise to care for the conquered people and protect them from any enemies who might attack them. In the covenant at Sinai, God called the people to absolute loyalty to himself as the only God and to a life that reflected his will and nature as their sovereign Creator.<\/p>\n<p>God wanted a very simple and straightforward response of obedience from the Israelites. But ever since the Fall (Gen 3), there has been something fundamentally wrong with the human spirit. Simple obedience was thus impossible for the Israelites, whose hearts were unchanged. The covenant was a good thing, but it was weak in that it was incapable of making the Israelites able to follow it (Rom 7:12; 8:3). Unless God graciously bestows his Spirit upon us, we will never be able to do the things we must do; we will never share the character of the Creator. Now, through the cross of Christ, God has made it possible for us to be empowered by the Spirit and thus to fulfill his covenant purpose by sharing his holy character.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 9:1; 19:3-6; Lev 11:44-45; Jer 31:33-34; 32:40; John 16:5-11; Rom 8:5-14; 10:8-17; Gal 5<\/p>","summary_ro":"The Purpose of the Sinai Covenant Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him. Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Re...","summary_en":"The Purpose of the Sinai Covenant Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him. Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Re...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115700,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119729,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of New Life","title_en":"The Promise of New Life","content_ro":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","content_en":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","summary_ro":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","summary_en":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122575,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Law and the Spirit","title_en":"The Law and the Spirit","content_ro":"<h3>The Law and the Spirit<\/h3>\n<p>An enduring question of the Christian faith is, Do Christians need to keep the Old Testament law in order to become mature followers of Christ? Does following God’s law provide sanctification?<\/p>\n<p>When the Christians in Galatia had received the Good News of salvation through faith in Christ, they had also received the Holy Spirit as the guarantee of their status as believers. Not only had God given his Spirit to them, but he had also worked miracles among them (Gal 3:5). They knew from experience that the Holy Spirit has the power to make them new people, and Paul had taught them to rely on the Spirit to guide them.<\/p>\n<p>Shortly after Paul left Galatia, Jewish-Christian teachers arrived who taught the need to observe God’s law, both to be accepted by God and to be sanctified and become mature. They argued that Paul’s approach to sanctification by the Spirit would lead to lawlessness and sin.<\/p>\n<p>Paul responded that, just as God <em>counts<\/em> us as righteous by faith, so also he <em>makes<\/em> us righteous by faith, through the working of the Spirit (Gal 5:16-26). Those who rely on the Spirit and follow his leading will not sin—God’s Spirit will never lead people to sin.<\/p>\n<p>The real problem is not a lack of understanding regarding right and wrong. Our God-given conscience tells us when we’re doing wrong, and God’s law makes the requirements of his righteousness even clearer (Rom 7:7-12). The real problem is that, by nature, our hearts are hard and sinful, and we lack the wisdom to know the right thing to do in a given situation. By nature, we are unable to apply God’s word in a way that is consistent with his intentions.<\/p>\n<p>The law cannot ameliorate our condition. But when the Holy Spirit guides and controls us, he changes our hearts to do the things that please God (Gal 5:22-23; Rom 8:5-14). God’s Spirit guides his people to fulfill his law in its true sense and intent. But fulfillment of the law must not be the goal or focus—the law is just our guardian (Gal 3:24-25). Instead, we focus on trusting God, relying on the Spirit, and loving others. God’s Spirit gives us the will and the power to do these things in a way that pleases God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 11:16-17, 24-30; Jer 31:33-34; Ezek 36:26-27; Luke 24:49; Acts 5:32; Rom 7:1–8:17; 12:2; 2 Cor 3:7-18; Gal 3:2-5; 5:5, 16-26; Heb 12:14-29<\/p>","content_en":"<h3>The Law and the Spirit<\/h3>\n<p>An enduring question of the Christian faith is, Do Christians need to keep the Old Testament law in order to become mature followers of Christ? Does following God’s law provide sanctification?<\/p>\n<p>When the Christians in Galatia had received the Good News of salvation through faith in Christ, they had also received the Holy Spirit as the guarantee of their status as believers. Not only had God given his Spirit to them, but he had also worked miracles among them (Gal 3:5). They knew from experience that the Holy Spirit has the power to make them new people, and Paul had taught them to rely on the Spirit to guide them.<\/p>\n<p>Shortly after Paul left Galatia, Jewish-Christian teachers arrived who taught the need to observe God’s law, both to be accepted by God and to be sanctified and become mature. They argued that Paul’s approach to sanctification by the Spirit would lead to lawlessness and sin.<\/p>\n<p>Paul responded that, just as God <em>counts<\/em> us as righteous by faith, so also he <em>makes<\/em> us righteous by faith, through the working of the Spirit (Gal 5:16-26). Those who rely on the Spirit and follow his leading will not sin—God’s Spirit will never lead people to sin.<\/p>\n<p>The real problem is not a lack of understanding regarding right and wrong. Our God-given conscience tells us when we’re doing wrong, and God’s law makes the requirements of his righteousness even clearer (Rom 7:7-12). The real problem is that, by nature, our hearts are hard and sinful, and we lack the wisdom to know the right thing to do in a given situation. By nature, we are unable to apply God’s word in a way that is consistent with his intentions.<\/p>\n<p>The law cannot ameliorate our condition. But when the Holy Spirit guides and controls us, he changes our hearts to do the things that please God (Gal 5:22-23; Rom 8:5-14). God’s Spirit guides his people to fulfill his law in its true sense and intent. But fulfillment of the law must not be the goal or focus—the law is just our guardian (Gal 3:24-25). Instead, we focus on trusting God, relying on the Spirit, and loving others. God’s Spirit gives us the will and the power to do these things in a way that pleases God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 11:16-17, 24-30; Jer 31:33-34; Ezek 36:26-27; Luke 24:49; Acts 5:32; Rom 7:1–8:17; 12:2; 2 Cor 3:7-18; Gal 3:2-5; 5:5, 16-26; Heb 12:14-29<\/p>","summary_ro":"The Law and the Spirit An enduring question of the Christian faith is, Do Christians need to keep the Old Testament law in order to become mature followers of Christ? Does following God’s law provide sanctification? When the Christians in Galatia had received the Good News of salvation through faith in Christ, they had also received the Holy Spirit as the guarantee of their status as believers. Not only had God given his Spirit to them, but he had also worked miracles among them (Gal 3:5). Th...","summary_en":"The Law and the Spirit An enduring question of the Christian faith is, Do Christians need to keep the Old Testament law in order to become mature followers of Christ? Does following God’s law provide sanctification? When the Christians in Galatia had received the Good News of salvation through faith in Christ, they had also received the Holy Spirit as the guarantee of their status as believers. Not only had God given his Spirit to them, but he had also worked miracles among them (Gal 3:5). Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143122,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Sinai Covenant","title_en":"The Purpose of the Sinai Covenant","content_ro":"<h3>The Purpose of the Sinai Covenant<\/h3>\n<p>Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him.<\/p>\n<p>Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Red Sea crossing, they learned of God’s unique power. In the wilderness, they learned about God’s providential care. But they still did not know God’s character. The covenant at Sinai was designed to teach the Israelites about God’s nature and character as they lived out his <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> his instructions.<\/p>\n<p>The covenant used a familiar political form, the <em>suzerain-vassal treaty,<\/em> in which a great king (the <em>suzerain<\/em>) made a treaty with a nation he had subjected as a <em>vassal<\/em> people. In such a treaty, the conquered people would declare their absolute loyalty to the king and obedience to his demands. The king, for his part, would promise to care for the conquered people and protect them from any enemies who might attack them. In the covenant at Sinai, God called the people to absolute loyalty to himself as the only God and to a life that reflected his will and nature as their sovereign Creator.<\/p>\n<p>God wanted a very simple and straightforward response of obedience from the Israelites. But ever since the Fall (Gen 3), there has been something fundamentally wrong with the human spirit. Simple obedience was thus impossible for the Israelites, whose hearts were unchanged. The covenant was a good thing, but it was weak in that it was incapable of making the Israelites able to follow it (Rom 7:12; 8:3). Unless God graciously bestows his Spirit upon us, we will never be able to do the things we must do; we will never share the character of the Creator. Now, through the cross of Christ, God has made it possible for us to be empowered by the Spirit and thus to fulfill his covenant purpose by sharing his holy character.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 9:1; 19:3-6; Lev 11:44-45; Jer 31:33-34; 32:40; John 16:5-11; Rom 8:5-14; 10:8-17; Gal 5<\/p>","content_en":"<h3>The Purpose of the Sinai Covenant<\/h3>\n<p>Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him.<\/p>\n<p>Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Red Sea crossing, they learned of God’s unique power. In the wilderness, they learned about God’s providential care. But they still did not know God’s character. The covenant at Sinai was designed to teach the Israelites about God’s nature and character as they lived out his <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> his instructions.<\/p>\n<p>The covenant used a familiar political form, the <em>suzerain-vassal treaty,<\/em> in which a great king (the <em>suzerain<\/em>) made a treaty with a nation he had subjected as a <em>vassal<\/em> people. In such a treaty, the conquered people would declare their absolute loyalty to the king and obedience to his demands. The king, for his part, would promise to care for the conquered people and protect them from any enemies who might attack them. In the covenant at Sinai, God called the people to absolute loyalty to himself as the only God and to a life that reflected his will and nature as their sovereign Creator.<\/p>\n<p>God wanted a very simple and straightforward response of obedience from the Israelites. But ever since the Fall (Gen 3), there has been something fundamentally wrong with the human spirit. Simple obedience was thus impossible for the Israelites, whose hearts were unchanged. The covenant was a good thing, but it was weak in that it was incapable of making the Israelites able to follow it (Rom 7:12; 8:3). Unless God graciously bestows his Spirit upon us, we will never be able to do the things we must do; we will never share the character of the Creator. Now, through the cross of Christ, God has made it possible for us to be empowered by the Spirit and thus to fulfill his covenant purpose by sharing his holy character.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 9:1; 19:3-6; Lev 11:44-45; Jer 31:33-34; 32:40; John 16:5-11; Rom 8:5-14; 10:8-17; Gal 5<\/p>","summary_ro":"The Purpose of the Sinai Covenant Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him. Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Re...","summary_en":"The Purpose of the Sinai Covenant Nearly everything the Israelites had learned about ultimate reality from the Egyptians was wrong. There are not many gods; there is only one God. The Creator is perfectly good, and evil is the result of rebellion against him. God’s blessings cannot be obtained through magic and manipulation; instead, they are free to those who lovingly submit to him. Upon leaving Egypt, the Israelites did not yet know God in the way that he intended. In the plagues and the Re...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143326,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147355,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of New Life","title_en":"The Promise of New Life","content_ro":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","content_en":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","summary_ro":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","summary_en":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150201,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Law and the Spirit","title_en":"The Law and the Spirit","content_ro":"<h3>The Law and the Spirit<\/h3>\n<p>An enduring question of the Christian faith is, Do Christians need to keep the Old Testament law in order to become mature followers of Christ? Does following God’s law provide sanctification?<\/p>\n<p>When the Christians in Galatia had received the Good News of salvation through faith in Christ, they had also received the Holy Spirit as the guarantee of their status as believers. Not only had God given his Spirit to them, but he had also worked miracles among them (Gal 3:5). They knew from experience that the Holy Spirit has the power to make them new people, and Paul had taught them to rely on the Spirit to guide them.<\/p>\n<p>Shortly after Paul left Galatia, Jewish-Christian teachers arrived who taught the need to observe God’s law, both to be accepted by God and to be sanctified and become mature. They argued that Paul’s approach to sanctification by the Spirit would lead to lawlessness and sin.<\/p>\n<p>Paul responded that, just as God <em>counts<\/em> us as righteous by faith, so also he <em>makes<\/em> us righteous by faith, through the working of the Spirit (Gal 5:16-26). Those who rely on the Spirit and follow his leading will not sin—God’s Spirit will never lead people to sin.<\/p>\n<p>The real problem is not a lack of understanding regarding right and wrong. Our God-given conscience tells us when we’re doing wrong, and God’s law makes the requirements of his righteousness even clearer (Rom 7:7-12). The real problem is that, by nature, our hearts are hard and sinful, and we lack the wisdom to know the right thing to do in a given situation. By nature, we are unable to apply God’s word in a way that is consistent with his intentions.<\/p>\n<p>The law cannot ameliorate our condition. But when the Holy Spirit guides and controls us, he changes our hearts to do the things that please God (Gal 5:22-23; Rom 8:5-14). God’s Spirit guides his people to fulfill his law in its true sense and intent. But fulfillment of the law must not be the goal or focus—the law is just our guardian (Gal 3:24-25). Instead, we focus on trusting God, relying on the Spirit, and loving others. God’s Spirit gives us the will and the power to do these things in a way that pleases God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 11:16-17, 24-30; Jer 31:33-34; Ezek 36:26-27; Luke 24:49; Acts 5:32; Rom 7:1–8:17; 12:2; 2 Cor 3:7-18; Gal 3:2-5; 5:5, 16-26; Heb 12:14-29<\/p>","content_en":"<h3>The Law and the Spirit<\/h3>\n<p>An enduring question of the Christian faith is, Do Christians need to keep the Old Testament law in order to become mature followers of Christ? Does following God’s law provide sanctification?<\/p>\n<p>When the Christians in Galatia had received the Good News of salvation through faith in Christ, they had also received the Holy Spirit as the guarantee of their status as believers. Not only had God given his Spirit to them, but he had also worked miracles among them (Gal 3:5). They knew from experience that the Holy Spirit has the power to make them new people, and Paul had taught them to rely on the Spirit to guide them.<\/p>\n<p>Shortly after Paul left Galatia, Jewish-Christian teachers arrived who taught the need to observe God’s law, both to be accepted by God and to be sanctified and become mature. They argued that Paul’s approach to sanctification by the Spirit would lead to lawlessness and sin.<\/p>\n<p>Paul responded that, just as God <em>counts<\/em> us as righteous by faith, so also he <em>makes<\/em> us righteous by faith, through the working of the Spirit (Gal 5:16-26). Those who rely on the Spirit and follow his leading will not sin—God’s Spirit will never lead people to sin.<\/p>\n<p>The real problem is not a lack of understanding regarding right and wrong. Our God-given conscience tells us when we’re doing wrong, and God’s law makes the requirements of his righteousness even clearer (Rom 7:7-12). The real problem is that, by nature, our hearts are hard and sinful, and we lack the wisdom to know the right thing to do in a given situation. By nature, we are unable to apply God’s word in a way that is consistent with his intentions.<\/p>\n<p>The law cannot ameliorate our condition. But when the Holy Spirit guides and controls us, he changes our hearts to do the things that please God (Gal 5:22-23; Rom 8:5-14). God’s Spirit guides his people to fulfill his law in its true sense and intent. But fulfillment of the law must not be the goal or focus—the law is just our guardian (Gal 3:24-25). Instead, we focus on trusting God, relying on the Spirit, and loving others. God’s Spirit gives us the will and the power to do these things in a way that pleases God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 11:16-17, 24-30; Jer 31:33-34; Ezek 36:26-27; Luke 24:49; Acts 5:32; Rom 7:1–8:17; 12:2; 2 Cor 3:7-18; Gal 3:2-5; 5:5, 16-26; Heb 12:14-29<\/p>","summary_ro":"The Law and the Spirit An enduring question of the Christian faith is, Do Christians need to keep the Old Testament law in order to become mature followers of Christ? Does following God’s law provide sanctification? When the Christians in Galatia had received the Good News of salvation through faith in Christ, they had also received the Holy Spirit as the guarantee of their status as believers. Not only had God given his Spirit to them, but he had also worked miracles among them (Gal 3:5). Th...","summary_en":"The Law and the Spirit An enduring question of the Christian faith is, Do Christians need to keep the Old Testament law in order to become mature followers of Christ? Does following God’s law provide sanctification? When the Christians in Galatia had received the Good News of salvation through faith in Christ, they had also received the Holy Spirit as the guarantee of their status as believers. Not only had God given his Spirit to them, but he had also worked miracles among them (Gal 3:5). Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":9055,"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":12423,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Flesh","title_en":"Flesh","content_ro":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","content_en":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","summary_ro":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","summary_en":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25783,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mind","title_en":"Mind","content_ro":"<h3>MIND<\/h3>\n<p>One’s intellectual processes in a narrow sense or, more broadly, the sum total of a person’s mental and moral state of being. To the Hebrew way of thinking, there is no distinctive terminology for the concept of the mind. To the Greek world, the mind plays a very important role in the understanding of humans.<\/p>\n<p>Since in the OT there was no separate word that could be used for the human mind, translators of the English versions have supplied other words (“soul,” “spirit,” or “heart”), as the context dictates. Thus, precise distinctions among these terms are hard to define. A person is a soul, having a spirit and a heart. Any of these terms may represent the mind. This means that the widely held distinction between the mind as the seat of thinking and the heart as the seat of feeling is alien to the meanings these terms carry in the OT.<\/p>\n<p>While the “mind” denotes a person’s thoughts, the prominent idea of “mind” in the OT is that it denotes the heart (1 Sm 2:35; Ez 11:5; 20:32). The heart is often intended to include the entire inner person and thus often relates especially to the mind. In these instances it relates primarily to the functions of will and memory (Is 46:8; 65:17; Jer 3:16).<\/p>\n<p>The basic patterns of Hebrew reasoning continue in the Gospel accounts. The conception of mind appears quite rarely. When used, it is mostly in connection with the heart—for example, the imaginations of the heart (Lk 1:51). The only other occurrences of the word “mind” come in the statement of the great commandment: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind” (cf. Mt 22:37; Mk 12:30; Lk 10:27). The Gospel writers are unanimous in their agreement that Jesus added “with all your mind” to Deuteronomy 6:5. In Mark, however, the questioner repeats the command of Jesus but with a word for “understanding” in place of the word for “mind” (Mk 12:33).<\/p>\n<p>With the writings of Paul, one moves into the Greek world. Paul understood the mind as distinct from the spirit of man. It possesses the ability to understand and to reason (1 Cor 14:14-19); it is the seat of intelligence. In other places, “mind” is used in a broader sense that includes the entire mental and moral process or state of being of a human (Rom 12:2; Eph 4:23). A human’s actions flow from the inclinations of his or her mind. Whether a person is good or evil depends on the state of the mind.<\/p>\n<p>The state of a person depends upon what or who controls the mind. Romans 8:6-7 speaks of a person’s mind being controlled either by the flesh or by the Spirit. The person whose mind is controlled by the flesh is evil. The mind controlled by the Spirit leads to good. Other passages refer to the inclination of a person’s mind being controlled by the god of this world (2 Cor 4:4). People whose minds are controlled by the “god of this world” will have their minds darkened and will not be able to understand the world as it really is (3:14). It is as a veil over one’s understanding. But the Lord can open people’s minds. For example, Jesus opened the minds of the disciples who walked the Emmaus road with him so that they might understand the Scriptures (Lk 24:45).<\/p>\n<p>For Paul, the action of conversion is considered to be a “renewing of the mind” (Rom 12:2; Eph 4:23). In both cases, the process is one whereby God takes control of the mind of a person through the Holy Spirit and leads the thoughts of that person into proper channels. Thus, the renewed person is given power to make proper value judgments. Such people have new minds with which to make spiritual discernments (1 Cor 2:15-16).<\/p>\n<p><em>See also<\/em> Man; Heart; Soul.<\/p>","content_en":"<h3>MIND<\/h3>\n<p>One’s intellectual processes in a narrow sense or, more broadly, the sum total of a person’s mental and moral state of being. To the Hebrew way of thinking, there is no distinctive terminology for the concept of the mind. To the Greek world, the mind plays a very important role in the understanding of humans.<\/p>\n<p>Since in the OT there was no separate word that could be used for the human mind, translators of the English versions have supplied other words (“soul,” “spirit,” or “heart”), as the context dictates. Thus, precise distinctions among these terms are hard to define. A person is a soul, having a spirit and a heart. Any of these terms may represent the mind. This means that the widely held distinction between the mind as the seat of thinking and the heart as the seat of feeling is alien to the meanings these terms carry in the OT.<\/p>\n<p>While the “mind” denotes a person’s thoughts, the prominent idea of “mind” in the OT is that it denotes the heart (1 Sm 2:35; Ez 11:5; 20:32). The heart is often intended to include the entire inner person and thus often relates especially to the mind. In these instances it relates primarily to the functions of will and memory (Is 46:8; 65:17; Jer 3:16).<\/p>\n<p>The basic patterns of Hebrew reasoning continue in the Gospel accounts. The conception of mind appears quite rarely. When used, it is mostly in connection with the heart—for example, the imaginations of the heart (Lk 1:51). The only other occurrences of the word “mind” come in the statement of the great commandment: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind” (cf. Mt 22:37; Mk 12:30; Lk 10:27). The Gospel writers are unanimous in their agreement that Jesus added “with all your mind” to Deuteronomy 6:5. In Mark, however, the questioner repeats the command of Jesus but with a word for “understanding” in place of the word for “mind” (Mk 12:33).<\/p>\n<p>With the writings of Paul, one moves into the Greek world. Paul understood the mind as distinct from the spirit of man. It possesses the ability to understand and to reason (1 Cor 14:14-19); it is the seat of intelligence. In other places, “mind” is used in a broader sense that includes the entire mental and moral process or state of being of a human (Rom 12:2; Eph 4:23). A human’s actions flow from the inclinations of his or her mind. Whether a person is good or evil depends on the state of the mind.<\/p>\n<p>The state of a person depends upon what or who controls the mind. Romans 8:6-7 speaks of a person’s mind being controlled either by the flesh or by the Spirit. The person whose mind is controlled by the flesh is evil. The mind controlled by the Spirit leads to good. Other passages refer to the inclination of a person’s mind being controlled by the god of this world (2 Cor 4:4). People whose minds are controlled by the “god of this world” will have their minds darkened and will not be able to understand the world as it really is (3:14). It is as a veil over one’s understanding. But the Lord can open people’s minds. For example, Jesus opened the minds of the disciples who walked the Emmaus road with him so that they might understand the Scriptures (Lk 24:45).<\/p>\n<p>For Paul, the action of conversion is considered to be a “renewing of the mind” (Rom 12:2; Eph 4:23). In both cases, the process is one whereby God takes control of the mind of a person through the Holy Spirit and leads the thoughts of that person into proper channels. Thus, the renewed person is given power to make proper value judgments. Such people have new minds with which to make spiritual discernments (1 Cor 2:15-16).<\/p>\n<p><em>See also<\/em> Man; Heart; Soul.<\/p>","summary_ro":"MIND One’s intellectual processes in a narrow sense or, more broadly, the sum total of a person’s mental and moral state of being. To the Hebrew way of thinking, there is no distinctive terminology for the concept of the mind. To the Greek world, the mind plays a very important role in the understanding of humans. Since in the OT there was no separate word that could be used for the human mind, translators of the English versions have supplied other words (“soul,” “spirit,” or “heart”), as th...","summary_en":"MIND One’s intellectual processes in a narrow sense or, more broadly, the sum total of a person’s mental and moral state of being. To the Hebrew way of thinking, there is no distinctive terminology for the concept of the mind. To the Greek world, the mind plays a very important role in the understanding of humans. Since in the OT there was no separate word that could be used for the human mind, translators of the English versions have supplied other words (“soul,” “spirit,” or “heart”), as th...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33276,"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":57306,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:6","title_en":"Study Note: Romani 8:6","content_ro":"<p><strong>8:6<\/strong> <em>Peace<\/em> here does not refer merely to peace of mind; instead, as opposed to <em>death<\/em><em>,<\/em> it implies an objective state of peace with God (see study note on 5:1).<\/p>","content_en":"<p><strong>8:6<\/strong> <em>Peace<\/em> here does not refer merely to peace of mind; instead, as opposed to <em>death<\/em><em>,<\/em> it implies an objective state of peace with God (see study note on 5:1).<\/p>","summary_ro":"8:6 Peace here does not refer merely to peace of mind; instead, as opposed to death, it implies an objective state of peace with God (see study note on 5:1).","summary_en":"8:6 Peace here does not refer merely to peace of mind; instead, as opposed to death, it implies an objective state of peace with God (see study note on 5:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84932,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:6","title_en":"Study Note: Romani 8:6","content_ro":"<p><strong>8:6<\/strong> <em>Peace<\/em> here does not refer merely to peace of mind; instead, as opposed to <em>death<\/em><em>,<\/em> it implies an objective state of peace with God (see study note on 5:1).<\/p>","content_en":"<p><strong>8:6<\/strong> <em>Peace<\/em> here does not refer merely to peace of mind; instead, as opposed to <em>death<\/em><em>,<\/em> it implies an objective state of peace with God (see study note on 5:1).<\/p>","summary_ro":"8:6 Peace here does not refer merely to peace of mind; instead, as opposed to death, it implies an objective state of peace with God (see study note on 5:1).","summary_en":"8:6 Peace here does not refer merely to peace of mind; instead, as opposed to death, it implies an objective state of peace with God (see study note on 5:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112558,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:6","title_en":"Study Note: Romani 8:6","content_ro":"<p><strong>8:6<\/strong> <em>Peace<\/em> here does not refer merely to peace of mind; instead, as opposed to <em>death<\/em><em>,<\/em> it implies an objective state of peace with God (see study note on 5:1).<\/p>","content_en":"<p><strong>8:6<\/strong> <em>Peace<\/em> here does not refer merely to peace of mind; instead, as opposed to <em>death<\/em><em>,<\/em> it implies an objective state of peace with God (see study note on 5:1).<\/p>","summary_ro":"8:6 Peace here does not refer merely to peace of mind; instead, as opposed to death, it implies an objective state of peace with God (see study note on 5:1).","summary_en":"8:6 Peace here does not refer merely to peace of mind; instead, as opposed to death, it implies an objective state of peace with God (see study note on 5:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140184,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:6","title_en":"Study Note: Romani 8:6","content_ro":"<p><strong>8:6<\/strong> <em>Peace<\/em> here does not refer merely to peace of mind; instead, as opposed to <em>death<\/em><em>,<\/em> it implies an objective state of peace with God (see study note on 5:1).<\/p>","content_en":"<p><strong>8:6<\/strong> <em>Peace<\/em> here does not refer merely to peace of mind; instead, as opposed to <em>death<\/em><em>,<\/em> it implies an objective state of peace with God (see study note on 5:1).<\/p>","summary_ro":"8:6 Peace here does not refer merely to peace of mind; instead, as opposed to death, it implies an objective state of peace with God (see study note on 5:1).","summary_en":"8:6 Peace here does not refer merely to peace of mind; instead, as opposed to death, it implies an objective state of peace with God (see study note on 5:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64234,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Choice of Life or Death","title_en":"The Choice of Life or Death","content_ro":"<h3>The Choice of Life or Death<\/h3>\n<p>In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people.<\/p>\n<p>The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your choice of life or death” (Jer 21:8). The prophet warned King Zedekiah and his people to submit to the Lord’s instruction. If they did, they would live; if not, they would die. Earlier in Jeremiah’s ministry, the Lord confronted the people of Judah with an opportunity to change and come home to him (3:12–4:4). If they rejected idol worship, admitted their guilt, and confessed that they were rebels, God would cleanse their minds and hearts, and they could live peacefully in the land. However, the people scornfully rejected this offer again and again (7:5-7; 18:8-11; 23:22; 26:13; 27:12-13; 29:32; 35:15; 36:3-7; 44:5). So the Lord repeatedly warned them that if they rejected the path of life, they would experience judgment.<\/p>\n<p>In Jeremiah’s day, only a few chose life; the majority rebelled and experienced death. In the end, the people led by Zedekiah ignored the Lord, defied the Babylonian army, and indeed suffered judgment. They intentionally rejected the gift of life.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 11:26-29; 30:15-20; Prov 9:1-18; 11:19; 18:21; Isa 1:19-20; Jer 3:12-15; 4:3-4; 7:5-7; 18:7-11; 21:8-9; 23:22; 26:13; 27:12-18; 35:15; 36:3-7; 44:5; Ezek 18:23-24; Rom 6:23; 8:6; Rev 2:10<\/p>","content_en":"<h3>The Choice of Life or Death<\/h3>\n<p>In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people.<\/p>\n<p>The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your choice of life or death” (Jer 21:8). The prophet warned King Zedekiah and his people to submit to the Lord’s instruction. If they did, they would live; if not, they would die. Earlier in Jeremiah’s ministry, the Lord confronted the people of Judah with an opportunity to change and come home to him (3:12–4:4). If they rejected idol worship, admitted their guilt, and confessed that they were rebels, God would cleanse their minds and hearts, and they could live peacefully in the land. However, the people scornfully rejected this offer again and again (7:5-7; 18:8-11; 23:22; 26:13; 27:12-13; 29:32; 35:15; 36:3-7; 44:5). So the Lord repeatedly warned them that if they rejected the path of life, they would experience judgment.<\/p>\n<p>In Jeremiah’s day, only a few chose life; the majority rebelled and experienced death. In the end, the people led by Zedekiah ignored the Lord, defied the Babylonian army, and indeed suffered judgment. They intentionally rejected the gift of life.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 11:26-29; 30:15-20; Prov 9:1-18; 11:19; 18:21; Isa 1:19-20; Jer 3:12-15; 4:3-4; 7:5-7; 18:7-11; 21:8-9; 23:22; 26:13; 27:12-18; 35:15; 36:3-7; 44:5; Ezek 18:23-24; Rom 6:23; 8:6; Rev 2:10<\/p>","summary_ro":"The Choice of Life or Death In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people. The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your...","summary_en":"The Choice of Life or Death In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people. The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67187,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Message of Reconciliation","title_en":"The Message of Reconciliation","content_ro":"<h3>The Message of Reconciliation<\/h3>\n<p><em>Reconciliation<\/em> is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down.<\/p>\n<p>Paul’s fullest exposition of reconciliation comes in a discussion of the meaning of Jesus’ death in 2 Corinthians 5:18-21. Earlier, Paul had reminded the Corinthians of the centrality of the cross (1 Cor 15:3-5) but had not elaborated much at that point on the meaning of that saving event. Now he explains what Christ’s death on the cross means: Christ identified himself with human sin so that sinners might be restored to their family relationship with God. This reconciliation turns enemies into friends. The cost of this exchange is that “God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Cor 5:21).<\/p>\n<p>With the resurrection of Jesus and his triumph over death, a new world is born—a new era in which God’s people have the promise of eternal fellowship with him (see 2 Cor 4:14–5:10). Those who have trusted in Christ for salvation have received the gift of the Holy Spirit, the guarantee of future salvation (5:5). They know that God has accepted them and will welcome them forever.<\/p>\n<p>Those who have been reconciled to God are called to participate in the ministry of reconciliation, helping people find their way back to God (2 Cor 5:18-21). And because believers have experienced this reconciliation, they are to pursue opportunities for reconciliation in their interpersonal relationships as well (see Matt 5:24; 18:15; Rom 12:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 45:15; Dan 9:24; Matt 5:24; 18:15; Acts 10:36; Rom 5:1-2; 8:6-9, 15-16; 12:18; 15:13; 2 Cor 5:18-21; 13:11; Eph 2:11-18; Col 1:19-22; Heb 2:17<\/p>","content_en":"<h3>The Message of Reconciliation<\/h3>\n<p><em>Reconciliation<\/em> is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down.<\/p>\n<p>Paul’s fullest exposition of reconciliation comes in a discussion of the meaning of Jesus’ death in 2 Corinthians 5:18-21. Earlier, Paul had reminded the Corinthians of the centrality of the cross (1 Cor 15:3-5) but had not elaborated much at that point on the meaning of that saving event. Now he explains what Christ’s death on the cross means: Christ identified himself with human sin so that sinners might be restored to their family relationship with God. This reconciliation turns enemies into friends. The cost of this exchange is that “God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Cor 5:21).<\/p>\n<p>With the resurrection of Jesus and his triumph over death, a new world is born—a new era in which God’s people have the promise of eternal fellowship with him (see 2 Cor 4:14–5:10). Those who have trusted in Christ for salvation have received the gift of the Holy Spirit, the guarantee of future salvation (5:5). They know that God has accepted them and will welcome them forever.<\/p>\n<p>Those who have been reconciled to God are called to participate in the ministry of reconciliation, helping people find their way back to God (2 Cor 5:18-21). And because believers have experienced this reconciliation, they are to pursue opportunities for reconciliation in their interpersonal relationships as well (see Matt 5:24; 18:15; Rom 12:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 45:15; Dan 9:24; Matt 5:24; 18:15; Acts 10:36; Rom 5:1-2; 8:6-9, 15-16; 12:18; 15:13; 2 Cor 5:18-21; 13:11; Eph 2:11-18; Col 1:19-22; Heb 2:17<\/p>","summary_ro":"The Message of Reconciliation Reconciliation is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down. Paul’s fullest exposition o...","summary_en":"The Message of Reconciliation Reconciliation is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down. Paul’s fullest exposition o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91860,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Choice of Life or Death","title_en":"The Choice of Life or Death","content_ro":"<h3>The Choice of Life or Death<\/h3>\n<p>In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people.<\/p>\n<p>The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your choice of life or death” (Jer 21:8). The prophet warned King Zedekiah and his people to submit to the Lord’s instruction. If they did, they would live; if not, they would die. Earlier in Jeremiah’s ministry, the Lord confronted the people of Judah with an opportunity to change and come home to him (3:12–4:4). If they rejected idol worship, admitted their guilt, and confessed that they were rebels, God would cleanse their minds and hearts, and they could live peacefully in the land. However, the people scornfully rejected this offer again and again (7:5-7; 18:8-11; 23:22; 26:13; 27:12-13; 29:32; 35:15; 36:3-7; 44:5). So the Lord repeatedly warned them that if they rejected the path of life, they would experience judgment.<\/p>\n<p>In Jeremiah’s day, only a few chose life; the majority rebelled and experienced death. In the end, the people led by Zedekiah ignored the Lord, defied the Babylonian army, and indeed suffered judgment. They intentionally rejected the gift of life.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 11:26-29; 30:15-20; Prov 9:1-18; 11:19; 18:21; Isa 1:19-20; Jer 3:12-15; 4:3-4; 7:5-7; 18:7-11; 21:8-9; 23:22; 26:13; 27:12-18; 35:15; 36:3-7; 44:5; Ezek 18:23-24; Rom 6:23; 8:6; Rev 2:10<\/p>","content_en":"<h3>The Choice of Life or Death<\/h3>\n<p>In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people.<\/p>\n<p>The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your choice of life or death” (Jer 21:8). The prophet warned King Zedekiah and his people to submit to the Lord’s instruction. If they did, they would live; if not, they would die. Earlier in Jeremiah’s ministry, the Lord confronted the people of Judah with an opportunity to change and come home to him (3:12–4:4). If they rejected idol worship, admitted their guilt, and confessed that they were rebels, God would cleanse their minds and hearts, and they could live peacefully in the land. However, the people scornfully rejected this offer again and again (7:5-7; 18:8-11; 23:22; 26:13; 27:12-13; 29:32; 35:15; 36:3-7; 44:5). So the Lord repeatedly warned them that if they rejected the path of life, they would experience judgment.<\/p>\n<p>In Jeremiah’s day, only a few chose life; the majority rebelled and experienced death. In the end, the people led by Zedekiah ignored the Lord, defied the Babylonian army, and indeed suffered judgment. They intentionally rejected the gift of life.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 11:26-29; 30:15-20; Prov 9:1-18; 11:19; 18:21; Isa 1:19-20; Jer 3:12-15; 4:3-4; 7:5-7; 18:7-11; 21:8-9; 23:22; 26:13; 27:12-18; 35:15; 36:3-7; 44:5; Ezek 18:23-24; Rom 6:23; 8:6; Rev 2:10<\/p>","summary_ro":"The Choice of Life or Death In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people. The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your...","summary_en":"The Choice of Life or Death In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people. The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94813,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Message of Reconciliation","title_en":"The Message of Reconciliation","content_ro":"<h3>The Message of Reconciliation<\/h3>\n<p><em>Reconciliation<\/em> is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down.<\/p>\n<p>Paul’s fullest exposition of reconciliation comes in a discussion of the meaning of Jesus’ death in 2 Corinthians 5:18-21. Earlier, Paul had reminded the Corinthians of the centrality of the cross (1 Cor 15:3-5) but had not elaborated much at that point on the meaning of that saving event. Now he explains what Christ’s death on the cross means: Christ identified himself with human sin so that sinners might be restored to their family relationship with God. This reconciliation turns enemies into friends. The cost of this exchange is that “God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Cor 5:21).<\/p>\n<p>With the resurrection of Jesus and his triumph over death, a new world is born—a new era in which God’s people have the promise of eternal fellowship with him (see 2 Cor 4:14–5:10). Those who have trusted in Christ for salvation have received the gift of the Holy Spirit, the guarantee of future salvation (5:5). They know that God has accepted them and will welcome them forever.<\/p>\n<p>Those who have been reconciled to God are called to participate in the ministry of reconciliation, helping people find their way back to God (2 Cor 5:18-21). And because believers have experienced this reconciliation, they are to pursue opportunities for reconciliation in their interpersonal relationships as well (see Matt 5:24; 18:15; Rom 12:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 45:15; Dan 9:24; Matt 5:24; 18:15; Acts 10:36; Rom 5:1-2; 8:6-9, 15-16; 12:18; 15:13; 2 Cor 5:18-21; 13:11; Eph 2:11-18; Col 1:19-22; Heb 2:17<\/p>","content_en":"<h3>The Message of Reconciliation<\/h3>\n<p><em>Reconciliation<\/em> is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down.<\/p>\n<p>Paul’s fullest exposition of reconciliation comes in a discussion of the meaning of Jesus’ death in 2 Corinthians 5:18-21. Earlier, Paul had reminded the Corinthians of the centrality of the cross (1 Cor 15:3-5) but had not elaborated much at that point on the meaning of that saving event. Now he explains what Christ’s death on the cross means: Christ identified himself with human sin so that sinners might be restored to their family relationship with God. This reconciliation turns enemies into friends. The cost of this exchange is that “God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Cor 5:21).<\/p>\n<p>With the resurrection of Jesus and his triumph over death, a new world is born—a new era in which God’s people have the promise of eternal fellowship with him (see 2 Cor 4:14–5:10). Those who have trusted in Christ for salvation have received the gift of the Holy Spirit, the guarantee of future salvation (5:5). They know that God has accepted them and will welcome them forever.<\/p>\n<p>Those who have been reconciled to God are called to participate in the ministry of reconciliation, helping people find their way back to God (2 Cor 5:18-21). And because believers have experienced this reconciliation, they are to pursue opportunities for reconciliation in their interpersonal relationships as well (see Matt 5:24; 18:15; Rom 12:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 45:15; Dan 9:24; Matt 5:24; 18:15; Acts 10:36; Rom 5:1-2; 8:6-9, 15-16; 12:18; 15:13; 2 Cor 5:18-21; 13:11; Eph 2:11-18; Col 1:19-22; Heb 2:17<\/p>","summary_ro":"The Message of Reconciliation Reconciliation is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down. Paul’s fullest exposition o...","summary_en":"The Message of Reconciliation Reconciliation is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down. Paul’s fullest exposition o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119486,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Choice of Life or Death","title_en":"The Choice of Life or Death","content_ro":"<h3>The Choice of Life or Death<\/h3>\n<p>In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people.<\/p>\n<p>The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your choice of life or death” (Jer 21:8). The prophet warned King Zedekiah and his people to submit to the Lord’s instruction. If they did, they would live; if not, they would die. Earlier in Jeremiah’s ministry, the Lord confronted the people of Judah with an opportunity to change and come home to him (3:12–4:4). If they rejected idol worship, admitted their guilt, and confessed that they were rebels, God would cleanse their minds and hearts, and they could live peacefully in the land. However, the people scornfully rejected this offer again and again (7:5-7; 18:8-11; 23:22; 26:13; 27:12-13; 29:32; 35:15; 36:3-7; 44:5). So the Lord repeatedly warned them that if they rejected the path of life, they would experience judgment.<\/p>\n<p>In Jeremiah’s day, only a few chose life; the majority rebelled and experienced death. In the end, the people led by Zedekiah ignored the Lord, defied the Babylonian army, and indeed suffered judgment. They intentionally rejected the gift of life.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 11:26-29; 30:15-20; Prov 9:1-18; 11:19; 18:21; Isa 1:19-20; Jer 3:12-15; 4:3-4; 7:5-7; 18:7-11; 21:8-9; 23:22; 26:13; 27:12-18; 35:15; 36:3-7; 44:5; Ezek 18:23-24; Rom 6:23; 8:6; Rev 2:10<\/p>","content_en":"<h3>The Choice of Life or Death<\/h3>\n<p>In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people.<\/p>\n<p>The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your choice of life or death” (Jer 21:8). The prophet warned King Zedekiah and his people to submit to the Lord’s instruction. If they did, they would live; if not, they would die. Earlier in Jeremiah’s ministry, the Lord confronted the people of Judah with an opportunity to change and come home to him (3:12–4:4). If they rejected idol worship, admitted their guilt, and confessed that they were rebels, God would cleanse their minds and hearts, and they could live peacefully in the land. However, the people scornfully rejected this offer again and again (7:5-7; 18:8-11; 23:22; 26:13; 27:12-13; 29:32; 35:15; 36:3-7; 44:5). So the Lord repeatedly warned them that if they rejected the path of life, they would experience judgment.<\/p>\n<p>In Jeremiah’s day, only a few chose life; the majority rebelled and experienced death. In the end, the people led by Zedekiah ignored the Lord, defied the Babylonian army, and indeed suffered judgment. They intentionally rejected the gift of life.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 11:26-29; 30:15-20; Prov 9:1-18; 11:19; 18:21; Isa 1:19-20; Jer 3:12-15; 4:3-4; 7:5-7; 18:7-11; 21:8-9; 23:22; 26:13; 27:12-18; 35:15; 36:3-7; 44:5; Ezek 18:23-24; Rom 6:23; 8:6; Rev 2:10<\/p>","summary_ro":"The Choice of Life or Death In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people. The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your...","summary_en":"The Choice of Life or Death In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people. The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122439,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Message of Reconciliation","title_en":"The Message of Reconciliation","content_ro":"<h3>The Message of Reconciliation<\/h3>\n<p><em>Reconciliation<\/em> is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down.<\/p>\n<p>Paul’s fullest exposition of reconciliation comes in a discussion of the meaning of Jesus’ death in 2 Corinthians 5:18-21. Earlier, Paul had reminded the Corinthians of the centrality of the cross (1 Cor 15:3-5) but had not elaborated much at that point on the meaning of that saving event. Now he explains what Christ’s death on the cross means: Christ identified himself with human sin so that sinners might be restored to their family relationship with God. This reconciliation turns enemies into friends. The cost of this exchange is that “God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Cor 5:21).<\/p>\n<p>With the resurrection of Jesus and his triumph over death, a new world is born—a new era in which God’s people have the promise of eternal fellowship with him (see 2 Cor 4:14–5:10). Those who have trusted in Christ for salvation have received the gift of the Holy Spirit, the guarantee of future salvation (5:5). They know that God has accepted them and will welcome them forever.<\/p>\n<p>Those who have been reconciled to God are called to participate in the ministry of reconciliation, helping people find their way back to God (2 Cor 5:18-21). And because believers have experienced this reconciliation, they are to pursue opportunities for reconciliation in their interpersonal relationships as well (see Matt 5:24; 18:15; Rom 12:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 45:15; Dan 9:24; Matt 5:24; 18:15; Acts 10:36; Rom 5:1-2; 8:6-9, 15-16; 12:18; 15:13; 2 Cor 5:18-21; 13:11; Eph 2:11-18; Col 1:19-22; Heb 2:17<\/p>","content_en":"<h3>The Message of Reconciliation<\/h3>\n<p><em>Reconciliation<\/em> is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down.<\/p>\n<p>Paul’s fullest exposition of reconciliation comes in a discussion of the meaning of Jesus’ death in 2 Corinthians 5:18-21. Earlier, Paul had reminded the Corinthians of the centrality of the cross (1 Cor 15:3-5) but had not elaborated much at that point on the meaning of that saving event. Now he explains what Christ’s death on the cross means: Christ identified himself with human sin so that sinners might be restored to their family relationship with God. This reconciliation turns enemies into friends. The cost of this exchange is that “God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Cor 5:21).<\/p>\n<p>With the resurrection of Jesus and his triumph over death, a new world is born—a new era in which God’s people have the promise of eternal fellowship with him (see 2 Cor 4:14–5:10). Those who have trusted in Christ for salvation have received the gift of the Holy Spirit, the guarantee of future salvation (5:5). They know that God has accepted them and will welcome them forever.<\/p>\n<p>Those who have been reconciled to God are called to participate in the ministry of reconciliation, helping people find their way back to God (2 Cor 5:18-21). And because believers have experienced this reconciliation, they are to pursue opportunities for reconciliation in their interpersonal relationships as well (see Matt 5:24; 18:15; Rom 12:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 45:15; Dan 9:24; Matt 5:24; 18:15; Acts 10:36; Rom 5:1-2; 8:6-9, 15-16; 12:18; 15:13; 2 Cor 5:18-21; 13:11; Eph 2:11-18; Col 1:19-22; Heb 2:17<\/p>","summary_ro":"The Message of Reconciliation Reconciliation is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down. Paul’s fullest exposition o...","summary_en":"The Message of Reconciliation Reconciliation is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down. Paul’s fullest exposition o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147112,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Choice of Life or Death","title_en":"The Choice of Life or Death","content_ro":"<h3>The Choice of Life or Death<\/h3>\n<p>In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people.<\/p>\n<p>The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your choice of life or death” (Jer 21:8). The prophet warned King Zedekiah and his people to submit to the Lord’s instruction. If they did, they would live; if not, they would die. Earlier in Jeremiah’s ministry, the Lord confronted the people of Judah with an opportunity to change and come home to him (3:12–4:4). If they rejected idol worship, admitted their guilt, and confessed that they were rebels, God would cleanse their minds and hearts, and they could live peacefully in the land. However, the people scornfully rejected this offer again and again (7:5-7; 18:8-11; 23:22; 26:13; 27:12-13; 29:32; 35:15; 36:3-7; 44:5). So the Lord repeatedly warned them that if they rejected the path of life, they would experience judgment.<\/p>\n<p>In Jeremiah’s day, only a few chose life; the majority rebelled and experienced death. In the end, the people led by Zedekiah ignored the Lord, defied the Babylonian army, and indeed suffered judgment. They intentionally rejected the gift of life.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 11:26-29; 30:15-20; Prov 9:1-18; 11:19; 18:21; Isa 1:19-20; Jer 3:12-15; 4:3-4; 7:5-7; 18:7-11; 21:8-9; 23:22; 26:13; 27:12-18; 35:15; 36:3-7; 44:5; Ezek 18:23-24; Rom 6:23; 8:6; Rev 2:10<\/p>","content_en":"<h3>The Choice of Life or Death<\/h3>\n<p>In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people.<\/p>\n<p>The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your choice of life or death” (Jer 21:8). The prophet warned King Zedekiah and his people to submit to the Lord’s instruction. If they did, they would live; if not, they would die. Earlier in Jeremiah’s ministry, the Lord confronted the people of Judah with an opportunity to change and come home to him (3:12–4:4). If they rejected idol worship, admitted their guilt, and confessed that they were rebels, God would cleanse their minds and hearts, and they could live peacefully in the land. However, the people scornfully rejected this offer again and again (7:5-7; 18:8-11; 23:22; 26:13; 27:12-13; 29:32; 35:15; 36:3-7; 44:5). So the Lord repeatedly warned them that if they rejected the path of life, they would experience judgment.<\/p>\n<p>In Jeremiah’s day, only a few chose life; the majority rebelled and experienced death. In the end, the people led by Zedekiah ignored the Lord, defied the Babylonian army, and indeed suffered judgment. They intentionally rejected the gift of life.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 11:26-29; 30:15-20; Prov 9:1-18; 11:19; 18:21; Isa 1:19-20; Jer 3:12-15; 4:3-4; 7:5-7; 18:7-11; 21:8-9; 23:22; 26:13; 27:12-18; 35:15; 36:3-7; 44:5; Ezek 18:23-24; Rom 6:23; 8:6; Rev 2:10<\/p>","summary_ro":"The Choice of Life or Death In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people. The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your...","summary_en":"The Choice of Life or Death In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people. The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150065,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Message of Reconciliation","title_en":"The Message of Reconciliation","content_ro":"<h3>The Message of Reconciliation<\/h3>\n<p><em>Reconciliation<\/em> is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down.<\/p>\n<p>Paul’s fullest exposition of reconciliation comes in a discussion of the meaning of Jesus’ death in 2 Corinthians 5:18-21. Earlier, Paul had reminded the Corinthians of the centrality of the cross (1 Cor 15:3-5) but had not elaborated much at that point on the meaning of that saving event. Now he explains what Christ’s death on the cross means: Christ identified himself with human sin so that sinners might be restored to their family relationship with God. This reconciliation turns enemies into friends. The cost of this exchange is that “God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Cor 5:21).<\/p>\n<p>With the resurrection of Jesus and his triumph over death, a new world is born—a new era in which God’s people have the promise of eternal fellowship with him (see 2 Cor 4:14–5:10). Those who have trusted in Christ for salvation have received the gift of the Holy Spirit, the guarantee of future salvation (5:5). They know that God has accepted them and will welcome them forever.<\/p>\n<p>Those who have been reconciled to God are called to participate in the ministry of reconciliation, helping people find their way back to God (2 Cor 5:18-21). And because believers have experienced this reconciliation, they are to pursue opportunities for reconciliation in their interpersonal relationships as well (see Matt 5:24; 18:15; Rom 12:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 45:15; Dan 9:24; Matt 5:24; 18:15; Acts 10:36; Rom 5:1-2; 8:6-9, 15-16; 12:18; 15:13; 2 Cor 5:18-21; 13:11; Eph 2:11-18; Col 1:19-22; Heb 2:17<\/p>","content_en":"<h3>The Message of Reconciliation<\/h3>\n<p><em>Reconciliation<\/em> is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down.<\/p>\n<p>Paul’s fullest exposition of reconciliation comes in a discussion of the meaning of Jesus’ death in 2 Corinthians 5:18-21. Earlier, Paul had reminded the Corinthians of the centrality of the cross (1 Cor 15:3-5) but had not elaborated much at that point on the meaning of that saving event. Now he explains what Christ’s death on the cross means: Christ identified himself with human sin so that sinners might be restored to their family relationship with God. This reconciliation turns enemies into friends. The cost of this exchange is that “God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Cor 5:21).<\/p>\n<p>With the resurrection of Jesus and his triumph over death, a new world is born—a new era in which God’s people have the promise of eternal fellowship with him (see 2 Cor 4:14–5:10). Those who have trusted in Christ for salvation have received the gift of the Holy Spirit, the guarantee of future salvation (5:5). They know that God has accepted them and will welcome them forever.<\/p>\n<p>Those who have been reconciled to God are called to participate in the ministry of reconciliation, helping people find their way back to God (2 Cor 5:18-21). And because believers have experienced this reconciliation, they are to pursue opportunities for reconciliation in their interpersonal relationships as well (see Matt 5:24; 18:15; Rom 12:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 45:15; Dan 9:24; Matt 5:24; 18:15; Acts 10:36; Rom 5:1-2; 8:6-9, 15-16; 12:18; 15:13; 2 Cor 5:18-21; 13:11; Eph 2:11-18; Col 1:19-22; Heb 2:17<\/p>","summary_ro":"The Message of Reconciliation Reconciliation is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down. Paul’s fullest exposition o...","summary_en":"The Message of Reconciliation Reconciliation is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down. Paul’s fullest exposition o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":3177,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Atonement","title_en":"Atonement","content_ro":"<h3>ATONEMENT<\/h3>\n<p>In Christian thought, the act by which God and man are brought together in personal relationship. The term is derived from Anglo-Saxon words meaning “making at one,” hence “at-one-ment.” It presupposes a separation or alienation that needs to be overcome if human beings are to know God and have fellowship with him. As a term expressing relationship, atonement is tied closely to such terms as reconciliation and forgiveness.<\/p>\n<p>In the <span>kjv<\/span> the word “atonement” occurs many times in the OT but only once in the NT (Rom 5:11). Modern translations generally, and more correctly, render the word “reconciliation.” The idea of atonement is ever present in the NT, however, and is one of the fundamental concepts of Scripture. God is seen as taking the initiative in man’s salvation; thus atonement is the work of God, who opens the possibility for sinful human beings to receive pardoning grace. For the sinner, who cannot know God, who cannot bridge the gap between himself and God, a “new and living way” is opened up by God.<\/p>\n<p>The need for atonement is bound up with man’s thoroughgoing sinfulness. All of Scripture (cited below from the <span>rsv<\/span> unless otherwise noted) points to the radical nature of that sinfulness. The prophet Isaiah affirmed, “All we like sheep have gone astray” (Is 53:6). According to another prophet, Jeremiah, “The heart is deceitful above all things, and desperately corrupt; who can understand it?” (Jer 17:9). David the psalmist cried, “There is none that does good, no, not one” (Ps 14:3). Paul described the degeneracy of man caused by his disobedience and idolatry (Rom 1:18-32) and summed it up: “All have sinned and fall short of the glory of God” (Rom 3:23). Elsewhere Paul described men as enemies of God (Rom 5:10), as “hostile to God” (Rom 8:7), as “estranged and hostile in mind, doing evil deeds” (Col 1:21). Adam’s race is just like Adam: “Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned” (Rom 5:12).<\/p>\n\n<p>The problem of the sinfulness of humanity is compounded by the holiness of God, who cannot look upon sin. Isaiah saw the holy God in the temple and drew back because of his own sinfulness (Is 6:1-5). Not only is man terribly sinful, but God is fearfully holy. Consequently man dreads God and can do nothing to change this situation. He is lost, helpless, standing under the awful judgment of God. He cannot justify himself before God and cannot merit God’s concern. The possibility of atonement, then, rests entirely with God. The nature of that atonement, as illustrated in biblical history, affirms simultaneously the nature of both God and man.<\/p>\n<p>The Hebrew term frequently translated “atone” has the basic meaning “to wipe out,” “to erase, “to cover,” or perhaps more generally “to remove.” In the <span>kjv<\/span> it is translated by such expressions as “to make atonement,” “forgive,” “appease,” “pacify,” “pardon,” “purge,” “put off,” and “reconcile.”<\/p>\n<p>The most common OT expression of the means of atonement was the sacrifice and offering up of the blood of a victim. In a sacrifice the shedding of blood was the central act. Life was in the blood (Lv 17:11); in the pouring out of the blood, life was given up; that is, death occurred. Elsewhere blood may be a symbol for life, but in the sacrificial motif it symbolized death. Some scholars have argued that in the pouring forth of the blood, life was made available to the people. It was the life <em>of the flesh,<\/em> however, that was in the blood, and the flesh was sacrificed. In the NT it is by virtue of the resurrection that the life of Christ is made available to believers.<\/p>\n<p>Not every OT mention of atonement referred directly to the shedding of blood. On the Day of Atonement one of two goats was slain, but the other was “presented alive before the Lord to make atonement” (Lv 16:10). That “scapegoat” was driven out into the wilderness bearing the sins of the people. Banishment or expulsion took the place of blood as the goat, bearing the sins of the people, suffered the fate of the sinner. The goat was a substitute for the people. Money offered for the temple was also said to make atonement (Ex 30:16). In another text Aaron and Moses prevented the spreading of a plague by carrying incense: “He put on the incense, and made atonement for the people” (Nm 16:47). Those few special expressions do not undo the basic OT theme of atonement through provision of a substitute animal. The NT summarizes that theme by saying that “without the shedding of blood there is no forgiveness of sins” (Heb 9:22).<\/p>\n<p>From atonement for sin in the OT came such terms as “expiation” and “forgiveness.” From the idea of atonement for the wrath or judgment of God came “propitiation” and “reconciliation.” Hence in modern English translations various terms attempt to express the concept of atonement provided by God.<\/p>\n<p>Throughout the NT it is made clear that the work of Christ, primarily the cross, is what provides atonement. OT language continues to find expression in the NT, especially the term “blood.” Thus in the NT we have the “blood of the covenant” (Mt 26:28) and the “new covenant in my blood” (Lk 22:20) as well as the “blood of Christ” (Eph 2:13) and the “blood of his cross” (Col 1:20). Almost equivalent are the frequent references to the cross and the death of Christ. The NT is the “new covenant” of Jesus Christ, sealed by his blood.<\/p>\n<p><em>See also<\/em> Propitiation; Expiation; Offerings and Sacrifices; Atonement, Day of; Redeemer, Redemption; Ransom.<\/p>","content_en":"<h3>ATONEMENT<\/h3>\n<p>In Christian thought, the act by which God and man are brought together in personal relationship. The term is derived from Anglo-Saxon words meaning “making at one,” hence “at-one-ment.” It presupposes a separation or alienation that needs to be overcome if human beings are to know God and have fellowship with him. As a term expressing relationship, atonement is tied closely to such terms as reconciliation and forgiveness.<\/p>\n<p>In the <span>kjv<\/span> the word “atonement” occurs many times in the OT but only once in the NT (Rom 5:11). Modern translations generally, and more correctly, render the word “reconciliation.” The idea of atonement is ever present in the NT, however, and is one of the fundamental concepts of Scripture. God is seen as taking the initiative in man’s salvation; thus atonement is the work of God, who opens the possibility for sinful human beings to receive pardoning grace. For the sinner, who cannot know God, who cannot bridge the gap between himself and God, a “new and living way” is opened up by God.<\/p>\n<p>The need for atonement is bound up with man’s thoroughgoing sinfulness. All of Scripture (cited below from the <span>rsv<\/span> unless otherwise noted) points to the radical nature of that sinfulness. The prophet Isaiah affirmed, “All we like sheep have gone astray” (Is 53:6). According to another prophet, Jeremiah, “The heart is deceitful above all things, and desperately corrupt; who can understand it?” (Jer 17:9). David the psalmist cried, “There is none that does good, no, not one” (Ps 14:3). Paul described the degeneracy of man caused by his disobedience and idolatry (Rom 1:18-32) and summed it up: “All have sinned and fall short of the glory of God” (Rom 3:23). Elsewhere Paul described men as enemies of God (Rom 5:10), as “hostile to God” (Rom 8:7), as “estranged and hostile in mind, doing evil deeds” (Col 1:21). Adam’s race is just like Adam: “Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned” (Rom 5:12).<\/p>\n\n<p>The problem of the sinfulness of humanity is compounded by the holiness of God, who cannot look upon sin. Isaiah saw the holy God in the temple and drew back because of his own sinfulness (Is 6:1-5). Not only is man terribly sinful, but God is fearfully holy. Consequently man dreads God and can do nothing to change this situation. He is lost, helpless, standing under the awful judgment of God. He cannot justify himself before God and cannot merit God’s concern. The possibility of atonement, then, rests entirely with God. The nature of that atonement, as illustrated in biblical history, affirms simultaneously the nature of both God and man.<\/p>\n<p>The Hebrew term frequently translated “atone” has the basic meaning “to wipe out,” “to erase, “to cover,” or perhaps more generally “to remove.” In the <span>kjv<\/span> it is translated by such expressions as “to make atonement,” “forgive,” “appease,” “pacify,” “pardon,” “purge,” “put off,” and “reconcile.”<\/p>\n<p>The most common OT expression of the means of atonement was the sacrifice and offering up of the blood of a victim. In a sacrifice the shedding of blood was the central act. Life was in the blood (Lv 17:11); in the pouring out of the blood, life was given up; that is, death occurred. Elsewhere blood may be a symbol for life, but in the sacrificial motif it symbolized death. Some scholars have argued that in the pouring forth of the blood, life was made available to the people. It was the life <em>of the flesh,<\/em> however, that was in the blood, and the flesh was sacrificed. In the NT it is by virtue of the resurrection that the life of Christ is made available to believers.<\/p>\n<p>Not every OT mention of atonement referred directly to the shedding of blood. On the Day of Atonement one of two goats was slain, but the other was “presented alive before the Lord to make atonement” (Lv 16:10). That “scapegoat” was driven out into the wilderness bearing the sins of the people. Banishment or expulsion took the place of blood as the goat, bearing the sins of the people, suffered the fate of the sinner. The goat was a substitute for the people. Money offered for the temple was also said to make atonement (Ex 30:16). In another text Aaron and Moses prevented the spreading of a plague by carrying incense: “He put on the incense, and made atonement for the people” (Nm 16:47). Those few special expressions do not undo the basic OT theme of atonement through provision of a substitute animal. The NT summarizes that theme by saying that “without the shedding of blood there is no forgiveness of sins” (Heb 9:22).<\/p>\n<p>From atonement for sin in the OT came such terms as “expiation” and “forgiveness.” From the idea of atonement for the wrath or judgment of God came “propitiation” and “reconciliation.” Hence in modern English translations various terms attempt to express the concept of atonement provided by God.<\/p>\n<p>Throughout the NT it is made clear that the work of Christ, primarily the cross, is what provides atonement. OT language continues to find expression in the NT, especially the term “blood.” Thus in the NT we have the “blood of the covenant” (Mt 26:28) and the “new covenant in my blood” (Lk 22:20) as well as the “blood of Christ” (Eph 2:13) and the “blood of his cross” (Col 1:20). Almost equivalent are the frequent references to the cross and the death of Christ. The NT is the “new covenant” of Jesus Christ, sealed by his blood.<\/p>\n<p><em>See also<\/em> Propitiation; Expiation; Offerings and Sacrifices; Atonement, Day of; Redeemer, Redemption; Ransom.<\/p>","summary_ro":"ATONEMENT In Christian thought, the act by which God and man are brought together in personal relationship. The term is derived from Anglo-Saxon words meaning “making at one,” hence “at-one-ment.” It presupposes a separation or alienation that needs to be overcome if human beings are to know God and have fellowship with him. As a term expressing relationship, atonement is tied closely to such terms as reconciliation and forgiveness. In the kjv the word “atonement” occurs many times in the OT ...","summary_en":"ATONEMENT In Christian thought, the act by which God and man are brought together in personal relationship. The term is derived from Anglo-Saxon words meaning “making at one,” hence “at-one-ment.” It presupposes a separation or alienation that needs to be overcome if human beings are to know God and have fellowship with him. As a term expressing relationship, atonement is tied closely to such terms as reconciliation and forgiveness. In the kjv the word “atonement” occurs many times in the OT ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66813,"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":94439,"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":122065,"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":149691,"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}],"9":[{"id":42608,"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":70234,"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":97860,"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":125486,"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":3780,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Spirit*, Baptism","title_en":"of the Spirit*, Baptism","content_ro":"<h3>BAPTISM OF THE SPIRIT*<\/h3>\n<p>A popularly used phrase, which never occurs as such in the Bible. The NT always uses the verbal phrase “baptize [or baptized] in the Spirit.” That gives it a dynamic character that the noun phrase cannot fully convey.<\/p>\n<p>The phrase seems to have been coined by John the Baptist: “I baptize you with water; but he [the One who is to come] will baptize you in the Holy Spirit and in fire” (Mt 3:11; Lk 3:16; but Mk 1:8 and Jn 1:33 omit the words “and fire”). The phrase is clearly a metaphor: it stands in contrast to and as the fulfillment of John’s water baptism. It is a metaphor of <em>judgment,<\/em> as the context in Matthew and Luke makes clear. Purification or destruction in a river of fire, by a spirit of cleansing, in the fiery breath of God (“breath” and “spirit” are the same word in Hebrew), was familiar imagery in Jewish thought (Is 4:4; 30:27-28; Dn 7:10). It is also a metaphor of <em>mercy,<\/em> since the purification cleanses; after winnowing, the grain would be gathered into the barn (Mt 3:11-12). And, finally, it is a metaphor of <em>initiation<\/em>—John the Baptist’s variation on “the messianic woes,” the expectation that the messianic age would be introduced only through suffering and tribulation (e.g., Dn 7:19-22; 12:1; Zec 14:12-15; also the pseudepigraphal 1 Enoch 100:1-3).<\/p>\n<p>In the book of Acts the metaphor retains the initiatory significance given it by John the Baptist. Acts 2:4 fulfills the promise of Acts 1:5. Since the outpouring of the Spirit was seen as <em>the<\/em> mark of “the last days” (Is 44:3; Ez 39:29; Jl 2:28-29), it was by being thus baptized in Spirit that the disciples <em>began<\/em> to experience the last days for themselves (Acts 2:1-7, 18). Acts 11:17 speaks of Pentecost as the occasion when they came to believe in Jesus Christ as Lord. Similarly the apostle Paul sees the gift of the Spirit as the beginning of Christian experience (2 Cor 1:22; Gal 3:3), so that “having the Spirit of Christ” is the defining mark of the Christian (Rom 8:9). By being baptized in the Spirit, Cornelius and his friends received the forgiveness and salvation that Peter promised them (Acts 10:43-45; 11:13-18). “Baptized in Spirit” is there synonymous with “granted repentance unto life” (11:18) and “cleansed their hearts by faith” (15:8-9). <em>See<\/em> Baptism; Baptism of Fire; Spiritual Gifts.<\/p>","content_en":"<h3>BAPTISM OF THE SPIRIT*<\/h3>\n<p>A popularly used phrase, which never occurs as such in the Bible. The NT always uses the verbal phrase “baptize [or baptized] in the Spirit.” That gives it a dynamic character that the noun phrase cannot fully convey.<\/p>\n<p>The phrase seems to have been coined by John the Baptist: “I baptize you with water; but he [the One who is to come] will baptize you in the Holy Spirit and in fire” (Mt 3:11; Lk 3:16; but Mk 1:8 and Jn 1:33 omit the words “and fire”). The phrase is clearly a metaphor: it stands in contrast to and as the fulfillment of John’s water baptism. It is a metaphor of <em>judgment,<\/em> as the context in Matthew and Luke makes clear. Purification or destruction in a river of fire, by a spirit of cleansing, in the fiery breath of God (“breath” and “spirit” are the same word in Hebrew), was familiar imagery in Jewish thought (Is 4:4; 30:27-28; Dn 7:10). It is also a metaphor of <em>mercy,<\/em> since the purification cleanses; after winnowing, the grain would be gathered into the barn (Mt 3:11-12). And, finally, it is a metaphor of <em>initiation<\/em>—John the Baptist’s variation on “the messianic woes,” the expectation that the messianic age would be introduced only through suffering and tribulation (e.g., Dn 7:19-22; 12:1; Zec 14:12-15; also the pseudepigraphal 1 Enoch 100:1-3).<\/p>\n<p>In the book of Acts the metaphor retains the initiatory significance given it by John the Baptist. Acts 2:4 fulfills the promise of Acts 1:5. Since the outpouring of the Spirit was seen as <em>the<\/em> mark of “the last days” (Is 44:3; Ez 39:29; Jl 2:28-29), it was by being thus baptized in Spirit that the disciples <em>began<\/em> to experience the last days for themselves (Acts 2:1-7, 18). Acts 11:17 speaks of Pentecost as the occasion when they came to believe in Jesus Christ as Lord. Similarly the apostle Paul sees the gift of the Spirit as the beginning of Christian experience (2 Cor 1:22; Gal 3:3), so that “having the Spirit of Christ” is the defining mark of the Christian (Rom 8:9). By being baptized in the Spirit, Cornelius and his friends received the forgiveness and salvation that Peter promised them (Acts 10:43-45; 11:13-18). “Baptized in Spirit” is there synonymous with “granted repentance unto life” (11:18) and “cleansed their hearts by faith” (15:8-9). <em>See<\/em> Baptism; Baptism of Fire; Spiritual Gifts.<\/p>","summary_ro":"BAPTISM OF THE SPIRIT* A popularly used phrase, which never occurs as such in the Bible. The NT always uses the verbal phrase “baptize [or baptized] in the Spirit.” That gives it a dynamic character that the noun phrase cannot fully convey. The phrase seems to have been coined by John the Baptist: “I baptize you with water; but he [the One who is to come] will baptize you in the Holy Spirit and in fire” (Mt 3:11; Lk 3:16; but Mk 1:8 and Jn 1:33 omit the words “and fire”). The phrase is clearl...","summary_en":"BAPTISM OF THE SPIRIT* A popularly used phrase, which never occurs as such in the Bible. The NT always uses the verbal phrase “baptize [or baptized] in the Spirit.” That gives it a dynamic character that the noun phrase cannot fully convey. The phrase seems to have been coined by John the Baptist: “I baptize you with water; but he [the One who is to come] will baptize you in the Holy Spirit and in fire” (Mt 3:11; Lk 3:16; but Mk 1:8 and Jn 1:33 omit the words “and fire”). The phrase is clearl...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12349,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Firstfruits","title_en":"Firstfruits","content_ro":"<h3>FIRSTFRUITS<\/h3>\n<p>Firstborn child or animal or first parts of any crop that, in Hebrew thought, were considered as holy and therefore belonged to the Lord. The firstfruits, as a foretaste of more to come, were offered to God in thanksgiving for his goodness in providing them.<\/p>\n<p>Firstfruit offerings could include produce either in its natural state or prepared or processed in some way, such as dough, bread, wine, olive oil, and wool. The firstborn son and the firstborn of the animals that one owned were to be treated as belonging to God. The firstborn children and the firstborn of the unclean animals were “redeemed” (paid for) with money by the offerer, and the firstborn of the cows, sheep, and goats were offered in sacrifice to God (Nm 18:14-17).<\/p>\n<p>Firstfruits of any kind were reserved for those whom God designated, namely, the priests. At least three times “the first of the firstfruits” is mentioned in the OT. This may be a reference to the first ripened of the firstfruits, or it may refer to the choicest of them. These offerings were especially designated for the priests and could be eaten by any of them who was ritually clean (Nm 18:12-13). For other references to the firstfruits, see Exodus 23:15-19; 34:22, 26; Leviticus 2:14; 23:10-17; Numbers 15:20-21; 28:26-31; and Deuteronomy 26:1-11.<\/p>\n<p>The firstfruits were presented to God by bringing the offering to the priest at the tabernacle and, in later times, at the temple (Dt 26:2). The priest took the offering, and on the first day of the week, with arms outstretched, waved it before the Lord. On the same day, the person presenting the firstfruits offered a male lamb as a burnt offering to the Lord, a grain offering of fine flour mixed with olive oil, and a drink offering of wine. Fifty days later another grain offering was to be made. Each family was to give two loaves of bread to the Lord as a special gift. These were also given with appropriate animal, grain, and drink offerings (Lv 23:9-22).<\/p>\n<p>In the NT the apostle Paul referred to Jesus Christ’s resurrection as the firstfruits of the resurrection of believers that will occur at Jesus’ return (1 Cor 15:20, 23). The Holy Spirit, who indwells all believers (Rom 8:9), is also said to be the firstfruits of the full redemption that is yet to come. “Firstfruits” is sometimes used of the first believers in a geographical area (Rom 16:5; 1 Cor 16:15). They were a kind of promise of a spiritual harvest to follow in that particular locality.<\/p>\n<p>Christian believers are said to be firstfruits, referring to their being a unique and sacred possession of God out of all he has created (Jas 1:18). Similarly, in the book of Revelation the 144,000 are said to have been redeemed from humanity as firstfruits belonging to God and to the Lamb, Jesus Christ (Rv 14:4).<\/p>\n<p><em>See also<\/em> Feasts and Festivals of Israel; Offerings and Sacrifices.<\/p>","content_en":"<h3>FIRSTFRUITS<\/h3>\n<p>Firstborn child or animal or first parts of any crop that, in Hebrew thought, were considered as holy and therefore belonged to the Lord. The firstfruits, as a foretaste of more to come, were offered to God in thanksgiving for his goodness in providing them.<\/p>\n<p>Firstfruit offerings could include produce either in its natural state or prepared or processed in some way, such as dough, bread, wine, olive oil, and wool. The firstborn son and the firstborn of the animals that one owned were to be treated as belonging to God. The firstborn children and the firstborn of the unclean animals were “redeemed” (paid for) with money by the offerer, and the firstborn of the cows, sheep, and goats were offered in sacrifice to God (Nm 18:14-17).<\/p>\n<p>Firstfruits of any kind were reserved for those whom God designated, namely, the priests. At least three times “the first of the firstfruits” is mentioned in the OT. This may be a reference to the first ripened of the firstfruits, or it may refer to the choicest of them. These offerings were especially designated for the priests and could be eaten by any of them who was ritually clean (Nm 18:12-13). For other references to the firstfruits, see Exodus 23:15-19; 34:22, 26; Leviticus 2:14; 23:10-17; Numbers 15:20-21; 28:26-31; and Deuteronomy 26:1-11.<\/p>\n<p>The firstfruits were presented to God by bringing the offering to the priest at the tabernacle and, in later times, at the temple (Dt 26:2). The priest took the offering, and on the first day of the week, with arms outstretched, waved it before the Lord. On the same day, the person presenting the firstfruits offered a male lamb as a burnt offering to the Lord, a grain offering of fine flour mixed with olive oil, and a drink offering of wine. Fifty days later another grain offering was to be made. Each family was to give two loaves of bread to the Lord as a special gift. These were also given with appropriate animal, grain, and drink offerings (Lv 23:9-22).<\/p>\n<p>In the NT the apostle Paul referred to Jesus Christ’s resurrection as the firstfruits of the resurrection of believers that will occur at Jesus’ return (1 Cor 15:20, 23). The Holy Spirit, who indwells all believers (Rom 8:9), is also said to be the firstfruits of the full redemption that is yet to come. “Firstfruits” is sometimes used of the first believers in a geographical area (Rom 16:5; 1 Cor 16:15). They were a kind of promise of a spiritual harvest to follow in that particular locality.<\/p>\n<p>Christian believers are said to be firstfruits, referring to their being a unique and sacred possession of God out of all he has created (Jas 1:18). Similarly, in the book of Revelation the 144,000 are said to have been redeemed from humanity as firstfruits belonging to God and to the Lamb, Jesus Christ (Rv 14:4).<\/p>\n<p><em>See also<\/em> Feasts and Festivals of Israel; Offerings and Sacrifices.<\/p>","summary_ro":"FIRSTFRUITS Firstborn child or animal or first parts of any crop that, in Hebrew thought, were considered as holy and therefore belonged to the Lord. The firstfruits, as a foretaste of more to come, were offered to God in thanksgiving for his goodness in providing them. Firstfruit offerings could include produce either in its natural state or prepared or processed in some way, such as dough, bread, wine, olive oil, and wool. The firstborn son and the firstborn of the animals that one owned we...","summary_en":"FIRSTFRUITS Firstborn child or animal or first parts of any crop that, in Hebrew thought, were considered as holy and therefore belonged to the Lord. The firstfruits, as a foretaste of more to come, were offered to God in thanksgiving for his goodness in providing them. Firstfruit offerings could include produce either in its natural state or prepared or processed in some way, such as dough, bread, wine, olive oil, and wool. The firstborn son and the firstborn of the animals that one owned we...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12431,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Flesh","title_en":"Flesh","content_ro":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","content_en":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","summary_ro":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","summary_en":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36149,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of God","title_en":"Spirit of God","content_ro":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","content_en":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","summary_ro":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","summary_en":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36199,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of Jesus Christ","title_en":"Spirit of Jesus Christ","content_ro":"<h3>SPIRIT OF JESUS CHRIST<\/h3>\n<p>The Spirit as identified with Jesus Christ.<\/p>\n<p>The most important development and element in earliest Christian understanding of the Spirit is that the Spirit is now the Spirit of Jesus Christ (Acts 16:7; Rom 8:9; Gal 4:6; Phil 1:19; 1 Pt 1:11; see also Jn 7:38; 15:26; 16:7; 19:30; Rv 3:1; 5:6). The Spirit is to be identified as the Spirit that bears witness to Jesus (Jn 15:26; 16:13-15; Acts 5:32; 1 Cor 12:3; 1 Jn 4:2; 5:7-8; Rv 19:10), but also, and more profoundly, as the Spirit that inspired and empowered Jesus himself. This Spirit became available to the believers after Christ’s resurrection.<\/p>\n<p> The apostles John and Paul were quite clear in their writings about Christ becoming spirit through resurrection. The keynote verses penned by John are John 6:63; 7:37-39; 14:16-18; 20:22; and 1 John 3:24; 4:13. The critical passages written by Paul are Romans 8:9-10; 1 Corinthians 15:45; 2 Corinthians 3:17-18; and 1 Corinthians 6:17.<\/p>\n<p>Revelation concerning the Spirit of Jesus is progressive in the Gospel of John. John does not tell us from the beginning that people could not actually receive eternal life until the hour of Christ’s glorification. Throughout the Gospel, Jesus declares to various people that he can give them eternal life if they would believe in him. He promises them the water of life, the bread of life, and the light of life. But no one could really partake of these until after the Lord had risen. As a foretaste, as a sample, they could receive life via the Lord’s words because his words were themselves spirit and life (Jn 6:63); however, it was not until the Spirit would become available that believers could actually become the recipients of the divine, eternal life. After the Lord’s discourse in John 6, Jesus said, “It is the Spirit that gives life, the flesh profits nothing” (v 63). In the flesh Jesus could not give them the bread of life, but when the Spirit became available, they could have life. Again, Jesus offered the water of life—even life flowing like rivers of living water—to the Jews assembled at the Feast of Tabernacles. He told them to come and drink of him. But no one could, then and there, come and drink of him. So John added a note: “But this he spoke concerning the Spirit, for the Spirit was not yet because Jesus was not yet glorified” (7:39). Once Jesus would be glorified through resurrection, the Spirit of the glorified Jesus would be available for people to drink. In John 6, Jesus offered himself as the bread of life to be eaten by people; and in John 7, he offered himself as the water of life to refresh men. But no one could eat him or drink him until he became spirit, as was intimated in John 6:63 and then stated plainly in John 7:39.<\/p>\n\n<p>In John 14:16-18, Jesus went one step further in identifying himself with the Spirit. He told the disciples that he would give them another Comforter. Then he told them that they should know who this Comforter was because he was, then and there, abiding with them and would, in the near future, be in them. Who else but Jesus was abiding with them at that time? Then after telling the disciples that the Comforter would come to them, he said, “I am coming to you.” First he said that the Comforter would come to them and abide in them, and then in the same breath he said that he would come to them and abide in them (see 14:20). In short, the coming of the Comforter to the disciples was one and the same as the coming of Jesus to the disciples. The Comforter who was dwelling with the disciples that night was the Spirit in Christ; the Comforter who would be in the disciples (after the resurrection) would be Christ in the Spirit.<\/p>\n<p>On the evening of the resurrection, the Lord Jesus appeared to the disciples and then breathed into them the Holy Spirit. This inbreathing, reminiscent of God’s breathing into Adam the breath of life (Gn 2:7), became the fulfillment of all that had been promised and anticipated earlier in John’s Gospel. Through this impartation, the disciples became regenerated and indwelt by the Spirit of Jesus Christ. This historical event marked the genesis of the new creation. Jesus could now be realized as the bread of life, the water of life, and the light of life. The believers now possessed his divine, eternal, risen life. From that time forward, Christ as spirit indwelt his believers. Thus, in his first epistle John could say, “And hereby we know that he abides in us, by the Spirit whom he gave to us” (1 Jn 3:24), and again, “Hereby we know that we abide in him and he in us, because he has given us of his Spirit” (4:13).<\/p>\n<p>The apostles had quite an adjustment to make after Christ’s resurrection. They had become so accustomed to his physical presence that it was difficult for them to learn how to live by his spiritual, indwelling presence. All through the 40 days after his resurrection, from the time the apostles received the inbreathing of the Spirit, Christ was teaching the disciples to make the transfer. He would physically appear and then disappear intermittently. His appearances were very frequent in the beginning and then they steadily diminished. His aim was to guide the apostles into knowing him in his invisible presence. However, this was so new to them that he had to keep appearing to them in order to strengthen and reassure them. But his real desire was to help them live by faith and not by sight. When he appeared to the disciples as they were all together the second time, with Thomas present, he chided Thomas for his unbelief. Then he prounounced this blessing, “Blessed are those who do not see me and yet believe” (Jn 20:29).<\/p>\n<p>The apostle Paul was such a “blessed” one. He did not know Christ in the flesh. He knew only the risen Christ (2 Cor 5:15-16). In this regard, he had an advantage over the early apostles. They had a great adjustment to make, but from the very beginning, Paul knew the risen Christ as Spirit. Paul became the forerunner of all those Christians who have never seen Jesus in the flesh and who have come to experience him in the Spirit. Yes, Paul had seen the risen Lord; he was the last one to do so (1 Cor 15:8). And from that time onward he realized that Jesus was a glorified man, exalted far above all. Paul wrote much concerning this, but his writings did not leave the far-above-all Jesus far away because this was not what Paul experienced. Any experienced Christian should be able to testify that the Christ in the heavens is also the Christ in the heart.<\/p>\n<p>In his writings, Paul often speaks of the Spirit and Christ synonymously. This is evident in Romans 8:9-10. The terms “Spirit of God,” “Spirit of Christ,” and “Christ” are all used interchangeably. The Spirit of God is the Spirit of Christ, and the Spirit of Christ is Christ. In these verses, it is evident that Paul identified the Spirit with Christ because in Christian experience they are absolutely identical. There is no such thing as an experience of Christ apart from the Spirit. The separation and\/or distinction does exist in Trinitarian theology—and for very good reasons—but the separation is nearly nonexistent in actual experience. Several of Paul’s statements are written from the vantage point of experience.<\/p>\n<p>In 1 Corinthians 15:45, Paul says that the risen Jesus became life-giving spirit. Notice the verse does not say Jesus became the Spirit, as if the second person of the Trinity became the third, but that Jesus became spirit in the sense that his mortal existence and form were metamorphosed into a spiritual existence and form. Jesus’ person was not changed through the resurrection, only his form. With this changed spiritual form, Jesus regained the essential state of being he had emptied himself of in becoming a man. Before he became a man, he subsisted in the form of God (Phil 2:6), which form is Spirit and thereby was united to the Spirit (the third of the Trinity), while still remaining distinct. Thus, when the scripture says that the Lord “became life-giving spirit,” it does not mean that the Son became the Holy Spirit. But it does indicate that Christ, via resurrection, appropriated a new, spiritual form (while still retaining a body—a glorified one) that enabled him to commence a new spiritual existence (see 1 Pt 3:18).<\/p>\n<p>In 2 Corinthians 3, Paul explains that the NT ministry is a ministry carried out by the Spirit of the living God (v 3), who is the Spirit that gives life (v 6). In fact, the whole NT economy is characterized as “the ministry of the Spirit” (v 8). At the same time, Paul emphasizes that the function of the NT ministry is to bring God’s people to see and experience the glorious Christ (3:3, 14, 16-18; 4:4-6). It is in this context that Paul boldly declares, “The Lord is the Spirit” (3:17). He who turns his heart to the Lord is, in effect, turning his heart to the Spirit. lf the Lord were not the Spirit abiding in the believers, how could they turn their hearts to him? And how could they be transformed into the same image? Second Corinthians 3:18 says, “But we all, with unveiled face mirroring the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord-Spirit.” According to the Greek, the last phrase of this verse could be rendered “the Lord, the Spirit” (see <span>asv<\/span>) or “the Lord, who is the Spirit” (see <span>rsv<\/span>, <span>niv<\/span>) because the expression “the Spirit” is in direct apposition to “the Lord” (i.e., it is a further description of the Lord). Thus, the Lord is the Spirit.<\/p>\n<p>In conclusion, when the Scriptures identify the Spirit with Christ and vice versa, the identification is not equivocation. Christ is not the Holy Spirit. Christ and the Spirit are distinct persons of the Trinity, as is affirmed by the overall teaching of the Word. But the Scriptures do identify Christ and the Spirit in the context of Christian experience. It would be accurate to say that Christians experience Christ through his Spirit, the Spirit of Christ. One cannot know Jesus apart from the Spirit or other than through the Spirit.<\/p>\n<p><em>See also<\/em> Resurrection.<\/p>","content_en":"<h3>SPIRIT OF JESUS CHRIST<\/h3>\n<p>The Spirit as identified with Jesus Christ.<\/p>\n<p>The most important development and element in earliest Christian understanding of the Spirit is that the Spirit is now the Spirit of Jesus Christ (Acts 16:7; Rom 8:9; Gal 4:6; Phil 1:19; 1 Pt 1:11; see also Jn 7:38; 15:26; 16:7; 19:30; Rv 3:1; 5:6). The Spirit is to be identified as the Spirit that bears witness to Jesus (Jn 15:26; 16:13-15; Acts 5:32; 1 Cor 12:3; 1 Jn 4:2; 5:7-8; Rv 19:10), but also, and more profoundly, as the Spirit that inspired and empowered Jesus himself. This Spirit became available to the believers after Christ’s resurrection.<\/p>\n<p> The apostles John and Paul were quite clear in their writings about Christ becoming spirit through resurrection. The keynote verses penned by John are John 6:63; 7:37-39; 14:16-18; 20:22; and 1 John 3:24; 4:13. The critical passages written by Paul are Romans 8:9-10; 1 Corinthians 15:45; 2 Corinthians 3:17-18; and 1 Corinthians 6:17.<\/p>\n<p>Revelation concerning the Spirit of Jesus is progressive in the Gospel of John. John does not tell us from the beginning that people could not actually receive eternal life until the hour of Christ’s glorification. Throughout the Gospel, Jesus declares to various people that he can give them eternal life if they would believe in him. He promises them the water of life, the bread of life, and the light of life. But no one could really partake of these until after the Lord had risen. As a foretaste, as a sample, they could receive life via the Lord’s words because his words were themselves spirit and life (Jn 6:63); however, it was not until the Spirit would become available that believers could actually become the recipients of the divine, eternal life. After the Lord’s discourse in John 6, Jesus said, “It is the Spirit that gives life, the flesh profits nothing” (v 63). In the flesh Jesus could not give them the bread of life, but when the Spirit became available, they could have life. Again, Jesus offered the water of life—even life flowing like rivers of living water—to the Jews assembled at the Feast of Tabernacles. He told them to come and drink of him. But no one could, then and there, come and drink of him. So John added a note: “But this he spoke concerning the Spirit, for the Spirit was not yet because Jesus was not yet glorified” (7:39). Once Jesus would be glorified through resurrection, the Spirit of the glorified Jesus would be available for people to drink. In John 6, Jesus offered himself as the bread of life to be eaten by people; and in John 7, he offered himself as the water of life to refresh men. But no one could eat him or drink him until he became spirit, as was intimated in John 6:63 and then stated plainly in John 7:39.<\/p>\n\n<p>In John 14:16-18, Jesus went one step further in identifying himself with the Spirit. He told the disciples that he would give them another Comforter. Then he told them that they should know who this Comforter was because he was, then and there, abiding with them and would, in the near future, be in them. Who else but Jesus was abiding with them at that time? Then after telling the disciples that the Comforter would come to them, he said, “I am coming to you.” First he said that the Comforter would come to them and abide in them, and then in the same breath he said that he would come to them and abide in them (see 14:20). In short, the coming of the Comforter to the disciples was one and the same as the coming of Jesus to the disciples. The Comforter who was dwelling with the disciples that night was the Spirit in Christ; the Comforter who would be in the disciples (after the resurrection) would be Christ in the Spirit.<\/p>\n<p>On the evening of the resurrection, the Lord Jesus appeared to the disciples and then breathed into them the Holy Spirit. This inbreathing, reminiscent of God’s breathing into Adam the breath of life (Gn 2:7), became the fulfillment of all that had been promised and anticipated earlier in John’s Gospel. Through this impartation, the disciples became regenerated and indwelt by the Spirit of Jesus Christ. This historical event marked the genesis of the new creation. Jesus could now be realized as the bread of life, the water of life, and the light of life. The believers now possessed his divine, eternal, risen life. From that time forward, Christ as spirit indwelt his believers. Thus, in his first epistle John could say, “And hereby we know that he abides in us, by the Spirit whom he gave to us” (1 Jn 3:24), and again, “Hereby we know that we abide in him and he in us, because he has given us of his Spirit” (4:13).<\/p>\n<p>The apostles had quite an adjustment to make after Christ’s resurrection. They had become so accustomed to his physical presence that it was difficult for them to learn how to live by his spiritual, indwelling presence. All through the 40 days after his resurrection, from the time the apostles received the inbreathing of the Spirit, Christ was teaching the disciples to make the transfer. He would physically appear and then disappear intermittently. His appearances were very frequent in the beginning and then they steadily diminished. His aim was to guide the apostles into knowing him in his invisible presence. However, this was so new to them that he had to keep appearing to them in order to strengthen and reassure them. But his real desire was to help them live by faith and not by sight. When he appeared to the disciples as they were all together the second time, with Thomas present, he chided Thomas for his unbelief. Then he prounounced this blessing, “Blessed are those who do not see me and yet believe” (Jn 20:29).<\/p>\n<p>The apostle Paul was such a “blessed” one. He did not know Christ in the flesh. He knew only the risen Christ (2 Cor 5:15-16). In this regard, he had an advantage over the early apostles. They had a great adjustment to make, but from the very beginning, Paul knew the risen Christ as Spirit. Paul became the forerunner of all those Christians who have never seen Jesus in the flesh and who have come to experience him in the Spirit. Yes, Paul had seen the risen Lord; he was the last one to do so (1 Cor 15:8). And from that time onward he realized that Jesus was a glorified man, exalted far above all. Paul wrote much concerning this, but his writings did not leave the far-above-all Jesus far away because this was not what Paul experienced. Any experienced Christian should be able to testify that the Christ in the heavens is also the Christ in the heart.<\/p>\n<p>In his writings, Paul often speaks of the Spirit and Christ synonymously. This is evident in Romans 8:9-10. The terms “Spirit of God,” “Spirit of Christ,” and “Christ” are all used interchangeably. The Spirit of God is the Spirit of Christ, and the Spirit of Christ is Christ. In these verses, it is evident that Paul identified the Spirit with Christ because in Christian experience they are absolutely identical. There is no such thing as an experience of Christ apart from the Spirit. The separation and\/or distinction does exist in Trinitarian theology—and for very good reasons—but the separation is nearly nonexistent in actual experience. Several of Paul’s statements are written from the vantage point of experience.<\/p>\n<p>In 1 Corinthians 15:45, Paul says that the risen Jesus became life-giving spirit. Notice the verse does not say Jesus became the Spirit, as if the second person of the Trinity became the third, but that Jesus became spirit in the sense that his mortal existence and form were metamorphosed into a spiritual existence and form. Jesus’ person was not changed through the resurrection, only his form. With this changed spiritual form, Jesus regained the essential state of being he had emptied himself of in becoming a man. Before he became a man, he subsisted in the form of God (Phil 2:6), which form is Spirit and thereby was united to the Spirit (the third of the Trinity), while still remaining distinct. Thus, when the scripture says that the Lord “became life-giving spirit,” it does not mean that the Son became the Holy Spirit. But it does indicate that Christ, via resurrection, appropriated a new, spiritual form (while still retaining a body—a glorified one) that enabled him to commence a new spiritual existence (see 1 Pt 3:18).<\/p>\n<p>In 2 Corinthians 3, Paul explains that the NT ministry is a ministry carried out by the Spirit of the living God (v 3), who is the Spirit that gives life (v 6). In fact, the whole NT economy is characterized as “the ministry of the Spirit” (v 8). At the same time, Paul emphasizes that the function of the NT ministry is to bring God’s people to see and experience the glorious Christ (3:3, 14, 16-18; 4:4-6). It is in this context that Paul boldly declares, “The Lord is the Spirit” (3:17). He who turns his heart to the Lord is, in effect, turning his heart to the Spirit. lf the Lord were not the Spirit abiding in the believers, how could they turn their hearts to him? And how could they be transformed into the same image? Second Corinthians 3:18 says, “But we all, with unveiled face mirroring the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord-Spirit.” According to the Greek, the last phrase of this verse could be rendered “the Lord, the Spirit” (see <span>asv<\/span>) or “the Lord, who is the Spirit” (see <span>rsv<\/span>, <span>niv<\/span>) because the expression “the Spirit” is in direct apposition to “the Lord” (i.e., it is a further description of the Lord). Thus, the Lord is the Spirit.<\/p>\n<p>In conclusion, when the Scriptures identify the Spirit with Christ and vice versa, the identification is not equivocation. Christ is not the Holy Spirit. Christ and the Spirit are distinct persons of the Trinity, as is affirmed by the overall teaching of the Word. But the Scriptures do identify Christ and the Spirit in the context of Christian experience. It would be accurate to say that Christians experience Christ through his Spirit, the Spirit of Christ. One cannot know Jesus apart from the Spirit or other than through the Spirit.<\/p>\n<p><em>See also<\/em> Resurrection.<\/p>","summary_ro":"SPIRIT OF JESUS CHRIST The Spirit as identified with Jesus Christ. The most important development and element in earliest Christian understanding of the Spirit is that the Spirit is now the Spirit of Jesus Christ (Acts 16:7; Rom 8:9; Gal 4:6; Phil 1:19; 1 Pt 1:11; see also Jn 7:38; 15:26; 16:7; 19:30; Rv 3:1; 5:6). The Spirit is to be identified as the Spirit that bears witness to Jesus (Jn 15:26; 16:13-15; Acts 5:32; 1 Cor 12:3; 1 Jn 4:2; 5:7-8; Rv 19:10), but also, and more profoundly, as t...","summary_en":"SPIRIT OF JESUS CHRIST The Spirit as identified with Jesus Christ. The most important development and element in earliest Christian understanding of the Spirit is that the Spirit is now the Spirit of Jesus Christ (Acts 16:7; Rom 8:9; Gal 4:6; Phil 1:19; 1 Pt 1:11; see also Jn 7:38; 15:26; 16:7; 19:30; Rv 3:1; 5:6). The Spirit is to be identified as the Spirit that bears witness to Jesus (Jn 15:26; 16:13-15; Acts 5:32; 1 Cor 12:3; 1 Jn 4:2; 5:7-8; Rv 19:10), but also, and more profoundly, as t...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36285,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spiritual Gifts","title_en":"Spiritual Gifts","content_ro":"<h3>SPIRITUAL GIFTS<\/h3>\n<p>Phrase regularly used to translate two Greek words, <span class=\"greek\" lang=\"el\">charismata<\/span> and <span class=\"greek\" lang=\"el\">pneumatika<\/span> (the plural forms of <span class=\"greek\" lang=\"el\">charisma<\/span> and <span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost.<\/p>\n<p>Both words are derived from more familiar words, <span class=\"greek\" lang=\"el\">charis<\/span> (grace) and <span class=\"greek\" lang=\"el\">pneuma<\/span> (spirit). Both have similar senses—<span class=\"greek\" lang=\"el\">charisma<\/span> meaning “expression of grace,” <span class=\"greek\" lang=\"el\">pneumatikon<\/span> meaning “expression of Spirit.” Their range of application, however, is somewhat different.<\/p>\n<p><span class=\"greek\" lang=\"el\">Charisma<\/span> denotes God’s saving action in Christ (Rom 5:15-16) and the gift of eternal life (6:23). More generally, in Romans 11:29 it probably refers to the series of gracious acts on behalf of Israel whereby God made Israel’s calling and election sure. In 2 Corinthians 1:11 it probably refers to a particular action of God that brought Paul deliverance from deadly peril. Otherwise, the reference seems to be to divine grace as mediated through individuals, with Paul presumably thinking of the sort of utterances and deeds that he illustrates in Romans 12:6-8 and 1 Corinthians 12:8-10 (so in Rom 1:11; 1 Cor 1:7; 7:7; 12:4-11, 28-30; similarly 1 Pt 4:10).<\/p>\n<p><span class=\"greek\" lang=\"el\">Pneumatikon<\/span> has a wider range of usage. It is more properly an adjective and so describes various things (and people) as “spiritual,” as manifesting the Spirit, or as serving as the instrument of the Spirit. These include some particular word or act (Rom 1:11), the law (7:14), the manna, water from the rock, and the rock itself in the wilderness wanderings of Israel (1 Cor 10:3-4), the resurrection body (15:44-46), unspecified blessings “in the heavenly places” (Eph 1:3), particular insights into the divine will (Col 1:9), and songs in worship (Eph 5:19; Col 3:16). As a plural noun, it can be used of individuals (“the spiritual ones,” 1 Cor 2:13, 15; 14:37; Gal 6:1) or of things (“the spirituals,” “spiritual gifts,” Rom 15:27; 1 Cor 2:13; 9:11; 12:1; 14:1), even “spiritual powers in heaven” (Eph 6:12).<\/p>\n<p>From this brief survey, a more precise definition of “spiritual gifts” can be made. Whatever thing or individual serves as an instrument of the Spirit or manifests the Spirit or embodies the Spirit is a spiritual gift (<span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Whatever event, word, or action is a concrete expression of grace or serves as a means of grace is a spiritual gift (<span class=\"greek\" lang=\"el\">charisma<\/span>). <span class=\"greek\" lang=\"el\">Pneumatikon<\/span> is the more general word; <span class=\"greek\" lang=\"el\">charisma<\/span> is more specific. Moreover, <span class=\"greek\" lang=\"el\">charisma<\/span> is probably Paul’s own word (Rom 1:11; 12:6; 1 Cor 7:7; 12:4) in preference to the more ambiguous <span class=\"greek\" lang=\"el\">pneumatikon<\/span><em>,<\/em> which seems to have been popular with those causing difficulty for Paul in Corinth (1 Cor 2:13–3:4; 14:37; 15:44-46). Consequently, attention will focus in what follows on <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em> Not forgetting those passages where Paul uses this word in broader terms for the direct act of God (Rom 5:15, 16; 6:23; 11:29; 1 Cor 1:11), concentration will be on the passages where Paul speaks in more precise terms of particular manifestations of grace mediated through one individual to others—“spiritual gifts” in this the narrower sense of <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em><\/p>\n<p>The lists of <span class=\"greek\" lang=\"el\">charismata<\/span> (Rom 12; 1 Cor 12; Eph 4; 1 Pt 4) are the obvious starting point because they provide the clearest indications of what Paul would include within the range of spiritual gifts. For Paul (the one who gave Christianity the concept of <span class=\"greek\" lang=\"el\">charisma<\/span>), a spiritual gift is essentially an act of God’s Spirit, a concrete manifestation in word or deed of God’s grace through an individual for the benefit of others.<\/p>\n<p>In its basic sense, a spiritual gift is a specific act of God, and this remains true even when it is mediated through any individual. This means that no one can hope to manifest such a gift except in conscious openness to and dependence on God. By extension Paul can speak of individuals “having” or “possessing” certain spiritual gifts (Rom 12:6; 1 Cor 7:7; 12:3), but this is presumably just shorthand for their being so open to God’s grace that that grace regularly or constantly manifests itself through them in particular ways. Such language no more means that the <span class=\"greek\" lang=\"el\">charisma<\/span> is an ability at the individual’s command than does the similar talk of “having the Spirit” (Rom 8:9, 23). It is true, however, that in 1 Timothy 4:14 and 2 Timothy 1:6 this basic sense is beginning to be left behind.<\/p>\n<p>A spiritual gift is any event, word, or action that embodies and expresses God’s grace. In this sense sacraments can be “means of grace” (though they are never called this in the NT), as are many other utterances and actions as well. In recognizing this, one can recognize too that the lists of gifts (e.g., Rom 12:6-8; 1 Cor 12:8-10) are neither definitive nor exhaustive, simply typical manifestations of the Spirit (or those with which they needed some advice). The degree of overlap between these various lists shows that Paul was not concerned to specify a precisely defined catalog; he simply selected a number of activities and utterances through which he saw the grace of God manifesting itself in his churches.<\/p>\n\n<p>It is important to grasp that Paul saw all Christians as charismatics. Whoever “has” the Spirit—that is, is open to and being led by the Spirit (Rom 8:9-14)—will inevitably manifest the grace of God in some way and should also be open to the Spirit’s power coming to expression in particular words and deeds within the community of the Spirit. For Paul, the church is the body of Christ. The functions of that body’s members are exemplified by the spiritual gifts (Rom 12:4-6; 1 Cor 12:14-30). Unless the individual is functioning charismatically, he is not functioning as a member of the body. The Spirit’s gifts are the living movements of Christ’s body. As the body is many different members functioning as one body, so the unity of the church grows out of the diverse functions (gifts) of its members. It follows that a spiritual gift is given primarily with the community in view. It is given “for the common good” (1 Cor 12:7). That is why a selfish, loveless clutching after <span class=\"greek\" lang=\"el\">charismata<\/span> is wrong and futile (13:1-3). A spiritual gift is never one’s to use as one wants for one’s own benefit (except perhaps glossolalia, but that is why Paul gives it lower value). It is given to one only in the sense that God chooses to act through one for others. More precisely, it is given only through one to the community, and one benefits only as the community benefits. The spiritual health and edification of the individual is inextricably bound up with the health and well-being of the whole body (12:14-26; Eph 4:16). <em>See<\/em> Apostle, Apostleship; Miracle; Prophecy; Teacher; Tongues, Speaking in.<\/p>","content_en":"<h3>SPIRITUAL GIFTS<\/h3>\n<p>Phrase regularly used to translate two Greek words, <span class=\"greek\" lang=\"el\">charismata<\/span> and <span class=\"greek\" lang=\"el\">pneumatika<\/span> (the plural forms of <span class=\"greek\" lang=\"el\">charisma<\/span> and <span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost.<\/p>\n<p>Both words are derived from more familiar words, <span class=\"greek\" lang=\"el\">charis<\/span> (grace) and <span class=\"greek\" lang=\"el\">pneuma<\/span> (spirit). Both have similar senses—<span class=\"greek\" lang=\"el\">charisma<\/span> meaning “expression of grace,” <span class=\"greek\" lang=\"el\">pneumatikon<\/span> meaning “expression of Spirit.” Their range of application, however, is somewhat different.<\/p>\n<p><span class=\"greek\" lang=\"el\">Charisma<\/span> denotes God’s saving action in Christ (Rom 5:15-16) and the gift of eternal life (6:23). More generally, in Romans 11:29 it probably refers to the series of gracious acts on behalf of Israel whereby God made Israel’s calling and election sure. In 2 Corinthians 1:11 it probably refers to a particular action of God that brought Paul deliverance from deadly peril. Otherwise, the reference seems to be to divine grace as mediated through individuals, with Paul presumably thinking of the sort of utterances and deeds that he illustrates in Romans 12:6-8 and 1 Corinthians 12:8-10 (so in Rom 1:11; 1 Cor 1:7; 7:7; 12:4-11, 28-30; similarly 1 Pt 4:10).<\/p>\n<p><span class=\"greek\" lang=\"el\">Pneumatikon<\/span> has a wider range of usage. It is more properly an adjective and so describes various things (and people) as “spiritual,” as manifesting the Spirit, or as serving as the instrument of the Spirit. These include some particular word or act (Rom 1:11), the law (7:14), the manna, water from the rock, and the rock itself in the wilderness wanderings of Israel (1 Cor 10:3-4), the resurrection body (15:44-46), unspecified blessings “in the heavenly places” (Eph 1:3), particular insights into the divine will (Col 1:9), and songs in worship (Eph 5:19; Col 3:16). As a plural noun, it can be used of individuals (“the spiritual ones,” 1 Cor 2:13, 15; 14:37; Gal 6:1) or of things (“the spirituals,” “spiritual gifts,” Rom 15:27; 1 Cor 2:13; 9:11; 12:1; 14:1), even “spiritual powers in heaven” (Eph 6:12).<\/p>\n<p>From this brief survey, a more precise definition of “spiritual gifts” can be made. Whatever thing or individual serves as an instrument of the Spirit or manifests the Spirit or embodies the Spirit is a spiritual gift (<span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Whatever event, word, or action is a concrete expression of grace or serves as a means of grace is a spiritual gift (<span class=\"greek\" lang=\"el\">charisma<\/span>). <span class=\"greek\" lang=\"el\">Pneumatikon<\/span> is the more general word; <span class=\"greek\" lang=\"el\">charisma<\/span> is more specific. Moreover, <span class=\"greek\" lang=\"el\">charisma<\/span> is probably Paul’s own word (Rom 1:11; 12:6; 1 Cor 7:7; 12:4) in preference to the more ambiguous <span class=\"greek\" lang=\"el\">pneumatikon<\/span><em>,<\/em> which seems to have been popular with those causing difficulty for Paul in Corinth (1 Cor 2:13–3:4; 14:37; 15:44-46). Consequently, attention will focus in what follows on <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em> Not forgetting those passages where Paul uses this word in broader terms for the direct act of God (Rom 5:15, 16; 6:23; 11:29; 1 Cor 1:11), concentration will be on the passages where Paul speaks in more precise terms of particular manifestations of grace mediated through one individual to others—“spiritual gifts” in this the narrower sense of <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em><\/p>\n<p>The lists of <span class=\"greek\" lang=\"el\">charismata<\/span> (Rom 12; 1 Cor 12; Eph 4; 1 Pt 4) are the obvious starting point because they provide the clearest indications of what Paul would include within the range of spiritual gifts. For Paul (the one who gave Christianity the concept of <span class=\"greek\" lang=\"el\">charisma<\/span>), a spiritual gift is essentially an act of God’s Spirit, a concrete manifestation in word or deed of God’s grace through an individual for the benefit of others.<\/p>\n<p>In its basic sense, a spiritual gift is a specific act of God, and this remains true even when it is mediated through any individual. This means that no one can hope to manifest such a gift except in conscious openness to and dependence on God. By extension Paul can speak of individuals “having” or “possessing” certain spiritual gifts (Rom 12:6; 1 Cor 7:7; 12:3), but this is presumably just shorthand for their being so open to God’s grace that that grace regularly or constantly manifests itself through them in particular ways. Such language no more means that the <span class=\"greek\" lang=\"el\">charisma<\/span> is an ability at the individual’s command than does the similar talk of “having the Spirit” (Rom 8:9, 23). It is true, however, that in 1 Timothy 4:14 and 2 Timothy 1:6 this basic sense is beginning to be left behind.<\/p>\n<p>A spiritual gift is any event, word, or action that embodies and expresses God’s grace. In this sense sacraments can be “means of grace” (though they are never called this in the NT), as are many other utterances and actions as well. In recognizing this, one can recognize too that the lists of gifts (e.g., Rom 12:6-8; 1 Cor 12:8-10) are neither definitive nor exhaustive, simply typical manifestations of the Spirit (or those with which they needed some advice). The degree of overlap between these various lists shows that Paul was not concerned to specify a precisely defined catalog; he simply selected a number of activities and utterances through which he saw the grace of God manifesting itself in his churches.<\/p>\n\n<p>It is important to grasp that Paul saw all Christians as charismatics. Whoever “has” the Spirit—that is, is open to and being led by the Spirit (Rom 8:9-14)—will inevitably manifest the grace of God in some way and should also be open to the Spirit’s power coming to expression in particular words and deeds within the community of the Spirit. For Paul, the church is the body of Christ. The functions of that body’s members are exemplified by the spiritual gifts (Rom 12:4-6; 1 Cor 12:14-30). Unless the individual is functioning charismatically, he is not functioning as a member of the body. The Spirit’s gifts are the living movements of Christ’s body. As the body is many different members functioning as one body, so the unity of the church grows out of the diverse functions (gifts) of its members. It follows that a spiritual gift is given primarily with the community in view. It is given “for the common good” (1 Cor 12:7). That is why a selfish, loveless clutching after <span class=\"greek\" lang=\"el\">charismata<\/span> is wrong and futile (13:1-3). A spiritual gift is never one’s to use as one wants for one’s own benefit (except perhaps glossolalia, but that is why Paul gives it lower value). It is given to one only in the sense that God chooses to act through one for others. More precisely, it is given only through one to the community, and one benefits only as the community benefits. The spiritual health and edification of the individual is inextricably bound up with the health and well-being of the whole body (12:14-26; Eph 4:16). <em>See<\/em> Apostle, Apostleship; Miracle; Prophecy; Teacher; Tongues, Speaking in.<\/p>","summary_ro":"SPIRITUAL GIFTS Phrase regularly used to translate two Greek words, charismata and pneumatika (the plural forms of charisma and pneumatikon). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost. Both words are derived from more ...","summary_en":"SPIRITUAL GIFTS Phrase regularly used to translate two Greek words, charismata and pneumatika (the plural forms of charisma and pneumatikon). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost. Both words are derived from more ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57307,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:9","title_en":"Study Note: Romani 8:9","content_ro":"<p><strong>8:9<\/strong> <em>You are controlled by the Spirit:<\/em> In contrast to unbelievers, who continue to live under the domination of Adam’s <em>sinful nature<\/em><em>,<\/em> believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.<\/p>","content_en":"<p><strong>8:9<\/strong> <em>You are controlled by the Spirit:<\/em> In contrast to unbelievers, who continue to live under the domination of Adam’s <em>sinful nature<\/em><em>,<\/em> believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.<\/p>","summary_ro":"8:9 You are controlled by the Spirit: In contrast to unbelievers, who continue to live under the domination of Adam’s sinful nature, believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.","summary_en":"8:9 You are controlled by the Spirit: In contrast to unbelievers, who continue to live under the domination of Adam’s sinful nature, believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84933,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:9","title_en":"Study Note: Romani 8:9","content_ro":"<p><strong>8:9<\/strong> <em>You are controlled by the Spirit:<\/em> In contrast to unbelievers, who continue to live under the domination of Adam’s <em>sinful nature<\/em><em>,<\/em> believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.<\/p>","content_en":"<p><strong>8:9<\/strong> <em>You are controlled by the Spirit:<\/em> In contrast to unbelievers, who continue to live under the domination of Adam’s <em>sinful nature<\/em><em>,<\/em> believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.<\/p>","summary_ro":"8:9 You are controlled by the Spirit: In contrast to unbelievers, who continue to live under the domination of Adam’s sinful nature, believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.","summary_en":"8:9 You are controlled by the Spirit: In contrast to unbelievers, who continue to live under the domination of Adam’s sinful nature, believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112559,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:9","title_en":"Study Note: Romani 8:9","content_ro":"<p><strong>8:9<\/strong> <em>You are controlled by the Spirit:<\/em> In contrast to unbelievers, who continue to live under the domination of Adam’s <em>sinful nature<\/em><em>,<\/em> believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.<\/p>","content_en":"<p><strong>8:9<\/strong> <em>You are controlled by the Spirit:<\/em> In contrast to unbelievers, who continue to live under the domination of Adam’s <em>sinful nature<\/em><em>,<\/em> believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.<\/p>","summary_ro":"8:9 You are controlled by the Spirit: In contrast to unbelievers, who continue to live under the domination of Adam’s sinful nature, believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.","summary_en":"8:9 You are controlled by the Spirit: In contrast to unbelievers, who continue to live under the domination of Adam’s sinful nature, believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140185,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:9","title_en":"Study Note: Romani 8:9","content_ro":"<p><strong>8:9<\/strong> <em>You are controlled by the Spirit:<\/em> In contrast to unbelievers, who continue to live under the domination of Adam’s <em>sinful nature<\/em><em>,<\/em> believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.<\/p>","content_en":"<p><strong>8:9<\/strong> <em>You are controlled by the Spirit:<\/em> In contrast to unbelievers, who continue to live under the domination of Adam’s <em>sinful nature<\/em><em>,<\/em> believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.<\/p>","summary_ro":"8:9 You are controlled by the Spirit: In contrast to unbelievers, who continue to live under the domination of Adam’s sinful nature, believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.","summary_en":"8:9 You are controlled by the Spirit: In contrast to unbelievers, who continue to live under the domination of Adam’s sinful nature, believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66169,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Presence","title_en":"The Holy Spirit’s Presence","content_ro":"<h3>The Holy Spirit’s Presence<\/h3>\n<p>The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider the membership of Gentiles in the church, those present followed the Spirit’s direction (15:28). Christian workers such as Stephen and Philip were filled with the Spirit and preached by his power (6:1–8:40), and Paul’s ministry was charged with the Spirit’s energy from the beginning (9:17). In Acts, the growth, development, and expansion of the church took place entirely under the guidance and power of the Spirit (e.g., 2:4, 41-47; 4:31; 5:32; 8:15, 17, 29; 9:31). Because of the prominence of the Spirit’s work in Acts, the book has often been called “the Acts of the Holy Spirit.”<\/p>\n<p>The Holy Spirit works in many ways. He gives and restores life (Gen 2:7; Ps 104:24-30; Ezek 37:1-14; Joel 2:28-32; Rom 8:9-11). He calls and commissions workers for the service of Christ (Acts 13:2; 20:28) and guides God’s servants where and when he wants, to do as he desires (8:29; 9:15; 10:19-20; 11:12; 16:6; 1 Cor 2:13; 1 Pet 1:12). He inspired the writing of Scripture (2 Tim 3:16-17; 2 Pet 1:20-21), instructing the church in Christ’s message (John 14:26; 1 Cor 12:3). He bears witness to the power of the Good News in signs and wonders (Acts 14:3; Heb 2:4), and teaches the truths of Scripture to God’s people (Acts 1:16; Heb 9:8; 10:15-17; 1 Pet 1:11-12). He bears witness to Jesus and brings him glory (John 15:26; 16:13-14). He convicts people of their sinfulness and need for the Good News (John 16:8) and warns people against hardening their hearts (Heb 3:7-11, 15). He bestows gifts upon God’s people (1 Cor 12:4-11), and he energizes and equips them to share the Good News, serve the Lord, and work for the Kingdom of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8, 16; 2:4, 41-47; 4:31; 5:32; 6:1-7; 8:15, 17, 29; 9:15, 17, 31; 10:19-20; 11:12; 13:1-5; 14:3; 15:28; 16:6; 20:28; 1 Cor 2:13; 12:1-11; Eph 1:13-14; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21<\/p>","content_en":"<h3>The Holy Spirit’s Presence<\/h3>\n<p>The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider the membership of Gentiles in the church, those present followed the Spirit’s direction (15:28). Christian workers such as Stephen and Philip were filled with the Spirit and preached by his power (6:1–8:40), and Paul’s ministry was charged with the Spirit’s energy from the beginning (9:17). In Acts, the growth, development, and expansion of the church took place entirely under the guidance and power of the Spirit (e.g., 2:4, 41-47; 4:31; 5:32; 8:15, 17, 29; 9:31). Because of the prominence of the Spirit’s work in Acts, the book has often been called “the Acts of the Holy Spirit.”<\/p>\n<p>The Holy Spirit works in many ways. He gives and restores life (Gen 2:7; Ps 104:24-30; Ezek 37:1-14; Joel 2:28-32; Rom 8:9-11). He calls and commissions workers for the service of Christ (Acts 13:2; 20:28) and guides God’s servants where and when he wants, to do as he desires (8:29; 9:15; 10:19-20; 11:12; 16:6; 1 Cor 2:13; 1 Pet 1:12). He inspired the writing of Scripture (2 Tim 3:16-17; 2 Pet 1:20-21), instructing the church in Christ’s message (John 14:26; 1 Cor 12:3). He bears witness to the power of the Good News in signs and wonders (Acts 14:3; Heb 2:4), and teaches the truths of Scripture to God’s people (Acts 1:16; Heb 9:8; 10:15-17; 1 Pet 1:11-12). He bears witness to Jesus and brings him glory (John 15:26; 16:13-14). He convicts people of their sinfulness and need for the Good News (John 16:8) and warns people against hardening their hearts (Heb 3:7-11, 15). He bestows gifts upon God’s people (1 Cor 12:4-11), and he energizes and equips them to share the Good News, serve the Lord, and work for the Kingdom of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8, 16; 2:4, 41-47; 4:31; 5:32; 6:1-7; 8:15, 17, 29; 9:15, 17, 31; 10:19-20; 11:12; 13:1-5; 14:3; 15:28; 16:6; 20:28; 1 Cor 2:13; 12:1-11; Eph 1:13-14; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21<\/p>","summary_ro":"The Holy Spirit’s Presence The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider ...","summary_en":"The Holy Spirit’s Presence The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67018,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93795,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Presence","title_en":"The Holy Spirit’s Presence","content_ro":"<h3>The Holy Spirit’s Presence<\/h3>\n<p>The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider the membership of Gentiles in the church, those present followed the Spirit’s direction (15:28). Christian workers such as Stephen and Philip were filled with the Spirit and preached by his power (6:1–8:40), and Paul’s ministry was charged with the Spirit’s energy from the beginning (9:17). In Acts, the growth, development, and expansion of the church took place entirely under the guidance and power of the Spirit (e.g., 2:4, 41-47; 4:31; 5:32; 8:15, 17, 29; 9:31). Because of the prominence of the Spirit’s work in Acts, the book has often been called “the Acts of the Holy Spirit.”<\/p>\n<p>The Holy Spirit works in many ways. He gives and restores life (Gen 2:7; Ps 104:24-30; Ezek 37:1-14; Joel 2:28-32; Rom 8:9-11). He calls and commissions workers for the service of Christ (Acts 13:2; 20:28) and guides God’s servants where and when he wants, to do as he desires (8:29; 9:15; 10:19-20; 11:12; 16:6; 1 Cor 2:13; 1 Pet 1:12). He inspired the writing of Scripture (2 Tim 3:16-17; 2 Pet 1:20-21), instructing the church in Christ’s message (John 14:26; 1 Cor 12:3). He bears witness to the power of the Good News in signs and wonders (Acts 14:3; Heb 2:4), and teaches the truths of Scripture to God’s people (Acts 1:16; Heb 9:8; 10:15-17; 1 Pet 1:11-12). He bears witness to Jesus and brings him glory (John 15:26; 16:13-14). He convicts people of their sinfulness and need for the Good News (John 16:8) and warns people against hardening their hearts (Heb 3:7-11, 15). He bestows gifts upon God’s people (1 Cor 12:4-11), and he energizes and equips them to share the Good News, serve the Lord, and work for the Kingdom of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8, 16; 2:4, 41-47; 4:31; 5:32; 6:1-7; 8:15, 17, 29; 9:15, 17, 31; 10:19-20; 11:12; 13:1-5; 14:3; 15:28; 16:6; 20:28; 1 Cor 2:13; 12:1-11; Eph 1:13-14; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21<\/p>","content_en":"<h3>The Holy Spirit’s Presence<\/h3>\n<p>The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider the membership of Gentiles in the church, those present followed the Spirit’s direction (15:28). Christian workers such as Stephen and Philip were filled with the Spirit and preached by his power (6:1–8:40), and Paul’s ministry was charged with the Spirit’s energy from the beginning (9:17). In Acts, the growth, development, and expansion of the church took place entirely under the guidance and power of the Spirit (e.g., 2:4, 41-47; 4:31; 5:32; 8:15, 17, 29; 9:31). Because of the prominence of the Spirit’s work in Acts, the book has often been called “the Acts of the Holy Spirit.”<\/p>\n<p>The Holy Spirit works in many ways. He gives and restores life (Gen 2:7; Ps 104:24-30; Ezek 37:1-14; Joel 2:28-32; Rom 8:9-11). He calls and commissions workers for the service of Christ (Acts 13:2; 20:28) and guides God’s servants where and when he wants, to do as he desires (8:29; 9:15; 10:19-20; 11:12; 16:6; 1 Cor 2:13; 1 Pet 1:12). He inspired the writing of Scripture (2 Tim 3:16-17; 2 Pet 1:20-21), instructing the church in Christ’s message (John 14:26; 1 Cor 12:3). He bears witness to the power of the Good News in signs and wonders (Acts 14:3; Heb 2:4), and teaches the truths of Scripture to God’s people (Acts 1:16; Heb 9:8; 10:15-17; 1 Pet 1:11-12). He bears witness to Jesus and brings him glory (John 15:26; 16:13-14). He convicts people of their sinfulness and need for the Good News (John 16:8) and warns people against hardening their hearts (Heb 3:7-11, 15). He bestows gifts upon God’s people (1 Cor 12:4-11), and he energizes and equips them to share the Good News, serve the Lord, and work for the Kingdom of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8, 16; 2:4, 41-47; 4:31; 5:32; 6:1-7; 8:15, 17, 29; 9:15, 17, 31; 10:19-20; 11:12; 13:1-5; 14:3; 15:28; 16:6; 20:28; 1 Cor 2:13; 12:1-11; Eph 1:13-14; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21<\/p>","summary_ro":"The Holy Spirit’s Presence The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider ...","summary_en":"The Holy Spirit’s Presence The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94644,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121421,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Presence","title_en":"The Holy Spirit’s Presence","content_ro":"<h3>The Holy Spirit’s Presence<\/h3>\n<p>The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider the membership of Gentiles in the church, those present followed the Spirit’s direction (15:28). Christian workers such as Stephen and Philip were filled with the Spirit and preached by his power (6:1–8:40), and Paul’s ministry was charged with the Spirit’s energy from the beginning (9:17). In Acts, the growth, development, and expansion of the church took place entirely under the guidance and power of the Spirit (e.g., 2:4, 41-47; 4:31; 5:32; 8:15, 17, 29; 9:31). Because of the prominence of the Spirit’s work in Acts, the book has often been called “the Acts of the Holy Spirit.”<\/p>\n<p>The Holy Spirit works in many ways. He gives and restores life (Gen 2:7; Ps 104:24-30; Ezek 37:1-14; Joel 2:28-32; Rom 8:9-11). He calls and commissions workers for the service of Christ (Acts 13:2; 20:28) and guides God’s servants where and when he wants, to do as he desires (8:29; 9:15; 10:19-20; 11:12; 16:6; 1 Cor 2:13; 1 Pet 1:12). He inspired the writing of Scripture (2 Tim 3:16-17; 2 Pet 1:20-21), instructing the church in Christ’s message (John 14:26; 1 Cor 12:3). He bears witness to the power of the Good News in signs and wonders (Acts 14:3; Heb 2:4), and teaches the truths of Scripture to God’s people (Acts 1:16; Heb 9:8; 10:15-17; 1 Pet 1:11-12). He bears witness to Jesus and brings him glory (John 15:26; 16:13-14). He convicts people of their sinfulness and need for the Good News (John 16:8) and warns people against hardening their hearts (Heb 3:7-11, 15). He bestows gifts upon God’s people (1 Cor 12:4-11), and he energizes and equips them to share the Good News, serve the Lord, and work for the Kingdom of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8, 16; 2:4, 41-47; 4:31; 5:32; 6:1-7; 8:15, 17, 29; 9:15, 17, 31; 10:19-20; 11:12; 13:1-5; 14:3; 15:28; 16:6; 20:28; 1 Cor 2:13; 12:1-11; Eph 1:13-14; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21<\/p>","content_en":"<h3>The Holy Spirit’s Presence<\/h3>\n<p>The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider the membership of Gentiles in the church, those present followed the Spirit’s direction (15:28). Christian workers such as Stephen and Philip were filled with the Spirit and preached by his power (6:1–8:40), and Paul’s ministry was charged with the Spirit’s energy from the beginning (9:17). In Acts, the growth, development, and expansion of the church took place entirely under the guidance and power of the Spirit (e.g., 2:4, 41-47; 4:31; 5:32; 8:15, 17, 29; 9:31). Because of the prominence of the Spirit’s work in Acts, the book has often been called “the Acts of the Holy Spirit.”<\/p>\n<p>The Holy Spirit works in many ways. He gives and restores life (Gen 2:7; Ps 104:24-30; Ezek 37:1-14; Joel 2:28-32; Rom 8:9-11). He calls and commissions workers for the service of Christ (Acts 13:2; 20:28) and guides God’s servants where and when he wants, to do as he desires (8:29; 9:15; 10:19-20; 11:12; 16:6; 1 Cor 2:13; 1 Pet 1:12). He inspired the writing of Scripture (2 Tim 3:16-17; 2 Pet 1:20-21), instructing the church in Christ’s message (John 14:26; 1 Cor 12:3). He bears witness to the power of the Good News in signs and wonders (Acts 14:3; Heb 2:4), and teaches the truths of Scripture to God’s people (Acts 1:16; Heb 9:8; 10:15-17; 1 Pet 1:11-12). He bears witness to Jesus and brings him glory (John 15:26; 16:13-14). He convicts people of their sinfulness and need for the Good News (John 16:8) and warns people against hardening their hearts (Heb 3:7-11, 15). He bestows gifts upon God’s people (1 Cor 12:4-11), and he energizes and equips them to share the Good News, serve the Lord, and work for the Kingdom of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8, 16; 2:4, 41-47; 4:31; 5:32; 6:1-7; 8:15, 17, 29; 9:15, 17, 31; 10:19-20; 11:12; 13:1-5; 14:3; 15:28; 16:6; 20:28; 1 Cor 2:13; 12:1-11; Eph 1:13-14; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21<\/p>","summary_ro":"The Holy Spirit’s Presence The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider ...","summary_en":"The Holy Spirit’s Presence The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122270,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149047,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Presence","title_en":"The Holy Spirit’s Presence","content_ro":"<h3>The Holy Spirit’s Presence<\/h3>\n<p>The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider the membership of Gentiles in the church, those present followed the Spirit’s direction (15:28). Christian workers such as Stephen and Philip were filled with the Spirit and preached by his power (6:1–8:40), and Paul’s ministry was charged with the Spirit’s energy from the beginning (9:17). In Acts, the growth, development, and expansion of the church took place entirely under the guidance and power of the Spirit (e.g., 2:4, 41-47; 4:31; 5:32; 8:15, 17, 29; 9:31). Because of the prominence of the Spirit’s work in Acts, the book has often been called “the Acts of the Holy Spirit.”<\/p>\n<p>The Holy Spirit works in many ways. He gives and restores life (Gen 2:7; Ps 104:24-30; Ezek 37:1-14; Joel 2:28-32; Rom 8:9-11). He calls and commissions workers for the service of Christ (Acts 13:2; 20:28) and guides God’s servants where and when he wants, to do as he desires (8:29; 9:15; 10:19-20; 11:12; 16:6; 1 Cor 2:13; 1 Pet 1:12). He inspired the writing of Scripture (2 Tim 3:16-17; 2 Pet 1:20-21), instructing the church in Christ’s message (John 14:26; 1 Cor 12:3). He bears witness to the power of the Good News in signs and wonders (Acts 14:3; Heb 2:4), and teaches the truths of Scripture to God’s people (Acts 1:16; Heb 9:8; 10:15-17; 1 Pet 1:11-12). He bears witness to Jesus and brings him glory (John 15:26; 16:13-14). He convicts people of their sinfulness and need for the Good News (John 16:8) and warns people against hardening their hearts (Heb 3:7-11, 15). He bestows gifts upon God’s people (1 Cor 12:4-11), and he energizes and equips them to share the Good News, serve the Lord, and work for the Kingdom of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8, 16; 2:4, 41-47; 4:31; 5:32; 6:1-7; 8:15, 17, 29; 9:15, 17, 31; 10:19-20; 11:12; 13:1-5; 14:3; 15:28; 16:6; 20:28; 1 Cor 2:13; 12:1-11; Eph 1:13-14; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21<\/p>","content_en":"<h3>The Holy Spirit’s Presence<\/h3>\n<p>The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider the membership of Gentiles in the church, those present followed the Spirit’s direction (15:28). Christian workers such as Stephen and Philip were filled with the Spirit and preached by his power (6:1–8:40), and Paul’s ministry was charged with the Spirit’s energy from the beginning (9:17). In Acts, the growth, development, and expansion of the church took place entirely under the guidance and power of the Spirit (e.g., 2:4, 41-47; 4:31; 5:32; 8:15, 17, 29; 9:31). Because of the prominence of the Spirit’s work in Acts, the book has often been called “the Acts of the Holy Spirit.”<\/p>\n<p>The Holy Spirit works in many ways. He gives and restores life (Gen 2:7; Ps 104:24-30; Ezek 37:1-14; Joel 2:28-32; Rom 8:9-11). He calls and commissions workers for the service of Christ (Acts 13:2; 20:28) and guides God’s servants where and when he wants, to do as he desires (8:29; 9:15; 10:19-20; 11:12; 16:6; 1 Cor 2:13; 1 Pet 1:12). He inspired the writing of Scripture (2 Tim 3:16-17; 2 Pet 1:20-21), instructing the church in Christ’s message (John 14:26; 1 Cor 12:3). He bears witness to the power of the Good News in signs and wonders (Acts 14:3; Heb 2:4), and teaches the truths of Scripture to God’s people (Acts 1:16; Heb 9:8; 10:15-17; 1 Pet 1:11-12). He bears witness to Jesus and brings him glory (John 15:26; 16:13-14). He convicts people of their sinfulness and need for the Good News (John 16:8) and warns people against hardening their hearts (Heb 3:7-11, 15). He bestows gifts upon God’s people (1 Cor 12:4-11), and he energizes and equips them to share the Good News, serve the Lord, and work for the Kingdom of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8, 16; 2:4, 41-47; 4:31; 5:32; 6:1-7; 8:15, 17, 29; 9:15, 17, 31; 10:19-20; 11:12; 13:1-5; 14:3; 15:28; 16:6; 20:28; 1 Cor 2:13; 12:1-11; Eph 1:13-14; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21<\/p>","summary_ro":"The Holy Spirit’s Presence The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider ...","summary_en":"The Holy Spirit’s Presence The book of Acts clearly highlights the presence and power of the Holy Spirit. Before the coming of the Spirit, Jesus spoke of the Spirit’s influence on his followers (1:8; see John 14:15-17, 26; 15:26; 16:7-15). The Spirit’s guidance was clear in the selection of Spirit-filled leaders to care for the needs of the Hellenistic widows (Acts 6:1-7) and in the appointing of Barnabas and Saul for missionary service (13:1-5). When the first church council met to consider ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149896,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":12991,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Futility","title_en":"Futility","content_ro":"<h3>FUTILITY<\/h3>\n<p>Frustration, vexation, uselessness, and meaninglessness.<\/p>\n<p>In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term <span class=\"hebrew\" lang=\"he\">hevel<\/span> has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “meaninglessness” (see <span>niv<\/span>, <span>nlt<\/span>); in others, “emptiness” (see <span>neb<\/span>); in still others, “uselessness” (see <span>tev<\/span>). One of the best renderings is found in the <span>reb<\/span>: “Futility, utter futility, says the Speaker, everything is futile” (Eccl 1:2). Koheleth points to the futility of all human endeavors that seek to bring lasting satisfaction in and of themselves. One might as well try to “catch the wind.” A person can find permanent meaning and lasting contentment only in God with whom there is no meaninglessness.<\/p>\n<p>In Paul’s writings there are two Greek words, often used synonymously, that convey the idea of futility: <span class=\"greek\" lang=\"el\">kenos<\/span> and <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em> The two words are frequently used together in the Septuagint (e.g., Jb 20:18; Is 37:7; Hos 12:1), in classical Greek, and in Hellenistic Greek. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is the word used in the Septuagint. <span class=\"greek\" lang=\"el\">Kenos<\/span> is used by Paul to signify that which is empty and hollow—hence, pointless and futile. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is employed by Paul to signify that which is vain and useless—hence, ineffective and futile.<\/p>\n<p>In Paul’s writings <span class=\"greek\" lang=\"el\">kenos<\/span> expresses the emptiness of all that is not filled with spiritual substance; it speaks of the “zeroness” of human words and human endeavors that lack divine content. Nothing comes from this nothingness; it is futility. Paul used <span class=\"greek\" lang=\"el\">kenos<\/span> to describe the hollow utterances (see 1 Tm 6:20) spoken by Judaizers and\/or Gnostics trying to entice the believers with philosophy and empty deceit (see Col 2:8; cf. Eph 5:6). In contrast, Paul claimed that his preaching was not “futile” but purposeful and effective (1 Cor 15:14). He made the same claim for his labor among the believers (1 Thes 2:1). Paul made sure that his labor had not been for nothing (Gal 2:2; 1 Thes 3:5), for he had not been a recipient of God’s grace “to no effect” (1 Cor 15:10). His preaching and labor were not futile but purposeful because the One he had proclaimed and labored for, the risen Lord Jesus, had filled Paul with divine life and substance (v 14).<\/p>\n<p>Paul’s use of <span class=\"greek\" lang=\"el\">mataiotes<\/span> was likely informed by the Septuagint, especially Ecclesiastes. Although the adjective <span class=\"greek\" lang=\"el\">mataios<\/span> was regularly employed in Greek literature to describe that which is vain or empty, <span class=\"greek\" lang=\"el\">mataiotes<\/span> is almost strictly a biblical term used often in the Septuagint to depict uselessness, worthlessness, and futility.<\/p>\n<p>Nowhere in the NT is the kind of futility described in Ecclesiastes so characterized as in Romans 8:20. When Paul speaks of the creation being subjected to futility, he is focusing on the inability of creation to function as it was originally designed to do. When people fell into sin, God subjected the earth to a curse for their sake. Since then, all of the creation’s attempts to express God are doomed to failure until it is released from its bondage. Redeemed humanity must take the lead, then creation—joining in the final redemption—will also be liberated from <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em><\/p>\n<p>In other portions, Paul used <span class=\"greek\" lang=\"el\">mataiotes<\/span> to depict the futility that has its source in the thought life of fallen man. He characterizes the “thoughts of the wise” as being futile (1 Cor 3:20), and he describes the Gentiles as those living “in the futility of their minds” because “they are darkened in their understanding, alienated from the life of God because of their ignorance and hardness of heart” (Eph 4:17-18, <span>nrsv<\/span>). The thought life of the unregenerate is futile and aimless because it lacks divine substance and spiritual insight; it produces a life of purposelessness and ineffectiveness. Salvation from <span class=\"greek\" lang=\"el\">mataiotes<\/span> for now comes from the indwelling Spirit of Christ (see Rom 8:10-11, 26-27) and in the future will be given when Christ returns and the believers (along with all creation) receive their full redemption (see Rom 8:22-25).<\/p>","content_en":"<h3>FUTILITY<\/h3>\n<p>Frustration, vexation, uselessness, and meaninglessness.<\/p>\n<p>In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term <span class=\"hebrew\" lang=\"he\">hevel<\/span> has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “meaninglessness” (see <span>niv<\/span>, <span>nlt<\/span>); in others, “emptiness” (see <span>neb<\/span>); in still others, “uselessness” (see <span>tev<\/span>). One of the best renderings is found in the <span>reb<\/span>: “Futility, utter futility, says the Speaker, everything is futile” (Eccl 1:2). Koheleth points to the futility of all human endeavors that seek to bring lasting satisfaction in and of themselves. One might as well try to “catch the wind.” A person can find permanent meaning and lasting contentment only in God with whom there is no meaninglessness.<\/p>\n<p>In Paul’s writings there are two Greek words, often used synonymously, that convey the idea of futility: <span class=\"greek\" lang=\"el\">kenos<\/span> and <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em> The two words are frequently used together in the Septuagint (e.g., Jb 20:18; Is 37:7; Hos 12:1), in classical Greek, and in Hellenistic Greek. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is the word used in the Septuagint. <span class=\"greek\" lang=\"el\">Kenos<\/span> is used by Paul to signify that which is empty and hollow—hence, pointless and futile. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is employed by Paul to signify that which is vain and useless—hence, ineffective and futile.<\/p>\n<p>In Paul’s writings <span class=\"greek\" lang=\"el\">kenos<\/span> expresses the emptiness of all that is not filled with spiritual substance; it speaks of the “zeroness” of human words and human endeavors that lack divine content. Nothing comes from this nothingness; it is futility. Paul used <span class=\"greek\" lang=\"el\">kenos<\/span> to describe the hollow utterances (see 1 Tm 6:20) spoken by Judaizers and\/or Gnostics trying to entice the believers with philosophy and empty deceit (see Col 2:8; cf. Eph 5:6). In contrast, Paul claimed that his preaching was not “futile” but purposeful and effective (1 Cor 15:14). He made the same claim for his labor among the believers (1 Thes 2:1). Paul made sure that his labor had not been for nothing (Gal 2:2; 1 Thes 3:5), for he had not been a recipient of God’s grace “to no effect” (1 Cor 15:10). His preaching and labor were not futile but purposeful because the One he had proclaimed and labored for, the risen Lord Jesus, had filled Paul with divine life and substance (v 14).<\/p>\n<p>Paul’s use of <span class=\"greek\" lang=\"el\">mataiotes<\/span> was likely informed by the Septuagint, especially Ecclesiastes. Although the adjective <span class=\"greek\" lang=\"el\">mataios<\/span> was regularly employed in Greek literature to describe that which is vain or empty, <span class=\"greek\" lang=\"el\">mataiotes<\/span> is almost strictly a biblical term used often in the Septuagint to depict uselessness, worthlessness, and futility.<\/p>\n<p>Nowhere in the NT is the kind of futility described in Ecclesiastes so characterized as in Romans 8:20. When Paul speaks of the creation being subjected to futility, he is focusing on the inability of creation to function as it was originally designed to do. When people fell into sin, God subjected the earth to a curse for their sake. Since then, all of the creation’s attempts to express God are doomed to failure until it is released from its bondage. Redeemed humanity must take the lead, then creation—joining in the final redemption—will also be liberated from <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em><\/p>\n<p>In other portions, Paul used <span class=\"greek\" lang=\"el\">mataiotes<\/span> to depict the futility that has its source in the thought life of fallen man. He characterizes the “thoughts of the wise” as being futile (1 Cor 3:20), and he describes the Gentiles as those living “in the futility of their minds” because “they are darkened in their understanding, alienated from the life of God because of their ignorance and hardness of heart” (Eph 4:17-18, <span>nrsv<\/span>). The thought life of the unregenerate is futile and aimless because it lacks divine substance and spiritual insight; it produces a life of purposelessness and ineffectiveness. Salvation from <span class=\"greek\" lang=\"el\">mataiotes<\/span> for now comes from the indwelling Spirit of Christ (see Rom 8:10-11, 26-27) and in the future will be given when Christ returns and the believers (along with all creation) receive their full redemption (see Rom 8:22-25).<\/p>","summary_ro":"FUTILITY Frustration, vexation, uselessness, and meaninglessness. In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term hevel has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “mean...","summary_en":"FUTILITY Frustration, vexation, uselessness, and meaninglessness. In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term hevel has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “mean...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57308,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:10","title_en":"Study Note: Romani 8:10","content_ro":"<p><strong>8:10<\/strong> <em>the Spirit gives you life:<\/em> The Spirit opposes sin (which leads to physical death) and brings resurrection from the dead.<\/p>","content_en":"<p><strong>8:10<\/strong> <em>the Spirit gives you life:<\/em> The Spirit opposes sin (which leads to physical death) and brings resurrection from the dead.<\/p>","summary_ro":"8:10 the Spirit gives you life: The Spirit opposes sin (which leads to physical death) and brings resurrection from the dead.","summary_en":"8:10 the Spirit gives you life: The Spirit opposes sin (which leads to physical death) and brings resurrection from the dead.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84934,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:10","title_en":"Study Note: Romani 8:10","content_ro":"<p><strong>8:10<\/strong> <em>the Spirit gives you life:<\/em> The Spirit opposes sin (which leads to physical death) and brings resurrection from the dead.<\/p>","content_en":"<p><strong>8:10<\/strong> <em>the Spirit gives you life:<\/em> The Spirit opposes sin (which leads to physical death) and brings resurrection from the dead.<\/p>","summary_ro":"8:10 the Spirit gives you life: The Spirit opposes sin (which leads to physical death) and brings resurrection from the dead.","summary_en":"8:10 the Spirit gives you life: The Spirit opposes sin (which leads to physical death) and brings resurrection from the dead.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112560,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:10","title_en":"Study Note: Romani 8:10","content_ro":"<p><strong>8:10<\/strong> <em>the Spirit gives you life:<\/em> The Spirit opposes sin (which leads to physical death) and brings resurrection from the dead.<\/p>","content_en":"<p><strong>8:10<\/strong> <em>the Spirit gives you life:<\/em> The Spirit opposes sin (which leads to physical death) and brings resurrection from the dead.<\/p>","summary_ro":"8:10 the Spirit gives you life: The Spirit opposes sin (which leads to physical death) and brings resurrection from the dead.","summary_en":"8:10 the Spirit gives you life: The Spirit opposes sin (which leads to physical death) and brings resurrection from the dead.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140186,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:10","title_en":"Study Note: Romani 8:10","content_ro":"<p><strong>8:10<\/strong> <em>the Spirit gives you life:<\/em> The Spirit opposes sin (which leads to physical death) and brings resurrection from the dead.<\/p>","content_en":"<p><strong>8:10<\/strong> <em>the Spirit gives you life:<\/em> The Spirit opposes sin (which leads to physical death) and brings resurrection from the dead.<\/p>","summary_ro":"8:10 the Spirit gives you life: The Spirit opposes sin (which leads to physical death) and brings resurrection from the dead.","summary_en":"8:10 the Spirit gives you life: The Spirit opposes sin (which leads to physical death) and brings resurrection from the dead.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67111,"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":67217,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Church as God’s Temple","title_en":"The Church as God’s Temple","content_ro":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94737,"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":94843,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Church as God’s Temple","title_en":"The Church as God’s Temple","content_ro":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122363,"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":122469,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Church as God’s Temple","title_en":"The Church as God’s Temple","content_ro":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149989,"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":150095,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Church as God’s Temple","title_en":"The Church as God’s Temple","content_ro":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":17570,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Man*, Inner","title_en":"Man*, Inner","content_ro":"<h3>INNER MAN*<\/h3>\n<p>The inner, invisible being of a human. This Pauline phrase resembles the “hidden man” (<span>kjv<\/span>) of 1 Peter 3:4 (cf. Rom 2:29), where outward appearance is contrasted with inward reality. It assumes the current Jewish conception of man as a unitary being having both observable and invisible aspects, a physical body including a “psychological” heart. Paul says his members submit to sin’s rule even while his “inmost self” (<span>rsv<\/span>) delights in divine law (Rom 7:22). In Romans 8:13, he speaks of setting the mind on things of the flesh versus things of the Spirit, describing this same conflict between the inner and outer man.<\/p>\n<p>This inner core of personality is already the locus where the Spirit’s strength is instilled and where Christ dwells in the Christian. So another contrast is between the mortal and already decaying outward man, weakened by age and by sharing the dying of Christ, and the daily renewed inner man, as the life of the risen Jesus is manifested in mortal flesh (2 Cor 4:10-16). Taken with Romans 8:11, this may possibly echo a speculation of intertestamental Judaism that a spiritual counterpart to the present body is already being prepared by the quickening of divine life in the devout inner man.<\/p>\n<p><em>See also<\/em> Man.<\/p>","content_en":"<h3>INNER MAN*<\/h3>\n<p>The inner, invisible being of a human. This Pauline phrase resembles the “hidden man” (<span>kjv<\/span>) of 1 Peter 3:4 (cf. Rom 2:29), where outward appearance is contrasted with inward reality. It assumes the current Jewish conception of man as a unitary being having both observable and invisible aspects, a physical body including a “psychological” heart. Paul says his members submit to sin’s rule even while his “inmost self” (<span>rsv<\/span>) delights in divine law (Rom 7:22). In Romans 8:13, he speaks of setting the mind on things of the flesh versus things of the Spirit, describing this same conflict between the inner and outer man.<\/p>\n<p>This inner core of personality is already the locus where the Spirit’s strength is instilled and where Christ dwells in the Christian. So another contrast is between the mortal and already decaying outward man, weakened by age and by sharing the dying of Christ, and the daily renewed inner man, as the life of the risen Jesus is manifested in mortal flesh (2 Cor 4:10-16). Taken with Romans 8:11, this may possibly echo a speculation of intertestamental Judaism that a spiritual counterpart to the present body is already being prepared by the quickening of divine life in the devout inner man.<\/p>\n<p><em>See also<\/em> Man.<\/p>","summary_ro":"INNER MAN* The inner, invisible being of a human. This Pauline phrase resembles the “hidden man” (kjv) of 1 Peter 3:4 (cf. Rom 2:29), where outward appearance is contrasted with inward reality. It assumes the current Jewish conception of man as a unitary being having both observable and invisible aspects, a physical body including a “psychological” heart. Paul says his members submit to sin’s rule even while his “inmost self” (rsv) delights in divine law (Rom 7:22). In Romans 8:13, he speaks ...","summary_en":"INNER MAN* The inner, invisible being of a human. This Pauline phrase resembles the “hidden man” (kjv) of 1 Peter 3:4 (cf. Rom 2:29), where outward appearance is contrasted with inward reality. It assumes the current Jewish conception of man as a unitary being having both observable and invisible aspects, a physical body including a “psychological” heart. Paul says his members submit to sin’s rule even while his “inmost self” (rsv) delights in divine law (Rom 7:22). In Romans 8:13, he speaks ...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24175,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Man*, Natural","title_en":"Man*, Natural","content_ro":"<h3>MAN*, Natural<\/h3>\n<p>Expression occurring in 1 Corinthians 2:14 (<span>rsv<\/span> mg). The adjective translated there by “natural” is also found in 1 Corinthians 15:44 (twice), 46; James 3:15; and Jude 1:19. This adjective is related to the Greek noun usually translated “soul.” Its meaning, however, is primarily determined by its various contexts, particularly in 1 Corinthians, where all four occurrences are contrasted pointedly with “spiritual,” an adjective occurring frequently in the NT, mostly in Paul’s writings. In almost every instance it refers to the work of the Holy Spirit. Applied to things, “spiritual” means derived from, or produced by, the Holy Spirit (the law—Rom 7:14; gifts—1 Cor 12:1; blessings—Eph 1:3; sacrifices—1 Pt 2:5). When it is applied to persons, it means indwelt, motivated, and directed by the Holy Spirit (1 Cor 2:15; 14:37; Gal 6:1). “Natural,” then, when contrasted with “spiritual,” generally describes what is devoid of or in opposition to the Holy Spirit and his work. In 1 Corinthians 2:14-15 “natural man” is set over against “spiritual man” (see <span>rsv<\/span>). Within this context the natural man is one who does not accept the things that come from the spirit of God (1 Cor 2:14). Rather, these things are “foolishness” to him. He cannot understand them because they are “spiritually discerned.” This foolishness is the foolishness of unbelief (1:21), and the discernment lacking is insight produced only by the Holy Spirit. Plainly, Paul has in view someone utterly without and even opposed to the Holy Spirit and God’s revealed truth.<\/p>\n<p>In 1 Corinthians 15:44-46, the contrast between spiritual and natural occurs in a different context—that of the “body” in death as compared to the “body” in resurrection. The body of the believer laid in the grave (“sown”) is a natural body (v 44a). The body of the believer raised from the dead will be a spiritual body, that is, a body renewed and transformed by the Holy Spirit (Rom 8:11). In 1 Corinthians 15:44b and 45a, however, the natural body is traced back by appeal to Genesis 2:7 to Adam before the fall, at Creation. This shows that biblically what is natural refers to the Creation. Originally, as created by God, the “natural” was “very good” (Gn 1:31) but subsequently it has been subjected to corruption and death by the sin of man. Therefore, the sinful rebellion of the natural man, measured by the original creation, is thoroughly unnatural and abnormal. The opposing work of the Holy Spirit now, in Christ, not only removes this abnormality but brings the original purposes of Creation to their consummation (Rom 8:19-22; 2 Cor 5:17).<\/p>\n<p><em>See also<\/em> Man; Man, Old and New.<\/p>","content_en":"<h3>MAN*, Natural<\/h3>\n<p>Expression occurring in 1 Corinthians 2:14 (<span>rsv<\/span> mg). The adjective translated there by “natural” is also found in 1 Corinthians 15:44 (twice), 46; James 3:15; and Jude 1:19. This adjective is related to the Greek noun usually translated “soul.” Its meaning, however, is primarily determined by its various contexts, particularly in 1 Corinthians, where all four occurrences are contrasted pointedly with “spiritual,” an adjective occurring frequently in the NT, mostly in Paul’s writings. In almost every instance it refers to the work of the Holy Spirit. Applied to things, “spiritual” means derived from, or produced by, the Holy Spirit (the law—Rom 7:14; gifts—1 Cor 12:1; blessings—Eph 1:3; sacrifices—1 Pt 2:5). When it is applied to persons, it means indwelt, motivated, and directed by the Holy Spirit (1 Cor 2:15; 14:37; Gal 6:1). “Natural,” then, when contrasted with “spiritual,” generally describes what is devoid of or in opposition to the Holy Spirit and his work. In 1 Corinthians 2:14-15 “natural man” is set over against “spiritual man” (see <span>rsv<\/span>). Within this context the natural man is one who does not accept the things that come from the spirit of God (1 Cor 2:14). Rather, these things are “foolishness” to him. He cannot understand them because they are “spiritually discerned.” This foolishness is the foolishness of unbelief (1:21), and the discernment lacking is insight produced only by the Holy Spirit. Plainly, Paul has in view someone utterly without and even opposed to the Holy Spirit and God’s revealed truth.<\/p>\n<p>In 1 Corinthians 15:44-46, the contrast between spiritual and natural occurs in a different context—that of the “body” in death as compared to the “body” in resurrection. The body of the believer laid in the grave (“sown”) is a natural body (v 44a). The body of the believer raised from the dead will be a spiritual body, that is, a body renewed and transformed by the Holy Spirit (Rom 8:11). In 1 Corinthians 15:44b and 45a, however, the natural body is traced back by appeal to Genesis 2:7 to Adam before the fall, at Creation. This shows that biblically what is natural refers to the Creation. Originally, as created by God, the “natural” was “very good” (Gn 1:31) but subsequently it has been subjected to corruption and death by the sin of man. Therefore, the sinful rebellion of the natural man, measured by the original creation, is thoroughly unnatural and abnormal. The opposing work of the Holy Spirit now, in Christ, not only removes this abnormality but brings the original purposes of Creation to their consummation (Rom 8:19-22; 2 Cor 5:17).<\/p>\n<p><em>See also<\/em> Man; Man, Old and New.<\/p>","summary_ro":"MAN*, Natural Expression occurring in 1 Corinthians 2:14 (rsv mg). The adjective translated there by “natural” is also found in 1 Corinthians 15:44 (twice), 46; James 3:15; and Jude 1:19. This adjective is related to the Greek noun usually translated “soul.” Its meaning, however, is primarily determined by its various contexts, particularly in 1 Corinthians, where all four occurrences are contrasted pointedly with “spiritual,” an adjective occurring frequently in the NT, mostly in Paul’s writ...","summary_en":"MAN*, Natural Expression occurring in 1 Corinthians 2:14 (rsv mg). The adjective translated there by “natural” is also found in 1 Corinthians 15:44 (twice), 46; James 3:15; and Jude 1:19. This adjective is related to the Greek noun usually translated “soul.” Its meaning, however, is primarily determined by its various contexts, particularly in 1 Corinthians, where all four occurrences are contrasted pointedly with “spiritual,” an adjective occurring frequently in the NT, mostly in Paul’s writ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36127,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of God","title_en":"Spirit of God","content_ro":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","content_en":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","summary_ro":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","summary_en":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57309,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:11","title_en":"Study Note: Romani 8:11","content_ro":"<p><strong>8:11<\/strong> <em>by this same Spirit:<\/em> The Holy Spirit is the agent of the resurrection of our <em>bodies<\/em>. Some manuscripts read “<em>because of<\/em> the same Spirit,” which would mean that the Spirit is the guarantee that our bodies will be raised (cp. Eph 1:14).<\/p>","content_en":"<p><strong>8:11<\/strong> <em>by this same Spirit:<\/em> The Holy Spirit is the agent of the resurrection of our <em>bodies<\/em>. Some manuscripts read “<em>because of<\/em> the same Spirit,” which would mean that the Spirit is the guarantee that our bodies will be raised (cp. Eph 1:14).<\/p>","summary_ro":"8:11 by this same Spirit: The Holy Spirit is the agent of the resurrection of our bodies. Some manuscripts read “because of the same Spirit,” which would mean that the Spirit is the guarantee that our bodies will be raised (cp. Eph 1:14).","summary_en":"8:11 by this same Spirit: The Holy Spirit is the agent of the resurrection of our bodies. Some manuscripts read “because of the same Spirit,” which would mean that the Spirit is the guarantee that our bodies will be raised (cp. Eph 1:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84935,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:11","title_en":"Study Note: Romani 8:11","content_ro":"<p><strong>8:11<\/strong> <em>by this same Spirit:<\/em> The Holy Spirit is the agent of the resurrection of our <em>bodies<\/em>. Some manuscripts read “<em>because of<\/em> the same Spirit,” which would mean that the Spirit is the guarantee that our bodies will be raised (cp. Eph 1:14).<\/p>","content_en":"<p><strong>8:11<\/strong> <em>by this same Spirit:<\/em> The Holy Spirit is the agent of the resurrection of our <em>bodies<\/em>. Some manuscripts read “<em>because of<\/em> the same Spirit,” which would mean that the Spirit is the guarantee that our bodies will be raised (cp. Eph 1:14).<\/p>","summary_ro":"8:11 by this same Spirit: The Holy Spirit is the agent of the resurrection of our bodies. Some manuscripts read “because of the same Spirit,” which would mean that the Spirit is the guarantee that our bodies will be raised (cp. Eph 1:14).","summary_en":"8:11 by this same Spirit: The Holy Spirit is the agent of the resurrection of our bodies. Some manuscripts read “because of the same Spirit,” which would mean that the Spirit is the guarantee that our bodies will be raised (cp. Eph 1:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112561,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:11","title_en":"Study Note: Romani 8:11","content_ro":"<p><strong>8:11<\/strong> <em>by this same Spirit:<\/em> The Holy Spirit is the agent of the resurrection of our <em>bodies<\/em>. Some manuscripts read “<em>because of<\/em> the same Spirit,” which would mean that the Spirit is the guarantee that our bodies will be raised (cp. Eph 1:14).<\/p>","content_en":"<p><strong>8:11<\/strong> <em>by this same Spirit:<\/em> The Holy Spirit is the agent of the resurrection of our <em>bodies<\/em>. Some manuscripts read “<em>because of<\/em> the same Spirit,” which would mean that the Spirit is the guarantee that our bodies will be raised (cp. Eph 1:14).<\/p>","summary_ro":"8:11 by this same Spirit: The Holy Spirit is the agent of the resurrection of our bodies. Some manuscripts read “because of the same Spirit,” which would mean that the Spirit is the guarantee that our bodies will be raised (cp. Eph 1:14).","summary_en":"8:11 by this same Spirit: The Holy Spirit is the agent of the resurrection of our bodies. Some manuscripts read “because of the same Spirit,” which would mean that the Spirit is the guarantee that our bodies will be raised (cp. Eph 1:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140187,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:11","title_en":"Study Note: Romani 8:11","content_ro":"<p><strong>8:11<\/strong> <em>by this same Spirit:<\/em> The Holy Spirit is the agent of the resurrection of our <em>bodies<\/em>. Some manuscripts read “<em>because of<\/em> the same Spirit,” which would mean that the Spirit is the guarantee that our bodies will be raised (cp. Eph 1:14).<\/p>","content_en":"<p><strong>8:11<\/strong> <em>by this same Spirit:<\/em> The Holy Spirit is the agent of the resurrection of our <em>bodies<\/em>. Some manuscripts read “<em>because of<\/em> the same Spirit,” which would mean that the Spirit is the guarantee that our bodies will be raised (cp. Eph 1:14).<\/p>","summary_ro":"8:11 by this same Spirit: The Holy Spirit is the agent of the resurrection of our bodies. Some manuscripts read “because of the same Spirit,” which would mean that the Spirit is the guarantee that our bodies will be raised (cp. Eph 1:14).","summary_en":"8:11 by this same Spirit: The Holy Spirit is the agent of the resurrection of our bodies. Some manuscripts read “because of the same Spirit,” which would mean that the Spirit is the guarantee that our bodies will be raised (cp. Eph 1:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64484,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of New Life","title_en":"The Promise of New Life","content_ro":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","content_en":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","summary_ro":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","summary_en":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65278,"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":92110,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of New Life","title_en":"The Promise of New Life","content_ro":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","content_en":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","summary_ro":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","summary_en":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92904,"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":119736,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of New Life","title_en":"The Promise of New Life","content_ro":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","content_en":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","summary_ro":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","summary_en":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120530,"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":147362,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of New Life","title_en":"The Promise of New Life","content_ro":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","content_en":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","summary_ro":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","summary_en":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148156,"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}],"12":[{"id":5469,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bondage Bond","title_en":"Bondage Bond","content_ro":"<h3>BOND, BONDAGE<\/h3>\n<p>Anything that fastens or restrains; subjection or slavery. The basic concept in Hebrew and Greek words translated “bond” or “bondage” is “loss of freedom.” The concept connotes servitude to another. The OT uses several words for bondage to describe the period of Israelite servitude in Egypt as well as the Babylonian captivity and Persian domination. Some English versions use the word “bond” to denote a state of individual servitude, such as the conditions of indenture permitted under the laws of Moses (Lv 25:39-44, <span>kjv<\/span>). The archaic term “bondmaid” is used to denote a concubine or secondary wife. The concept is used metaphorically to describe the control that God exercises over the nations of the world (Ps 2:3).<\/p>\n<p>In the NT the bondage metaphor has positive and negative aspects. Negatively, it indicates spiritual subjection to sin or Satan (Heb 2:14-15; 2 Pt 2:19), to the flesh (Rom 8:12-14), or to the Law (Gal 2:4; 5:1). Human beings are enslaved when forces hostile to their well-being control their actions. The term is also used to picture the subjugation of creation to physical decay (Rom 8:21), which itself is the result of human sin.<\/p>\n<p>The positive aspect draws upon the broader use of bondage in the Bible to denote servanthood, especially service to God as an obligation or vow (Nm 30:2-15; Ez 20:37). The term describes the necessity and value of suffering (Heb 10:34; 13:3). Paul especially uses it in a double sense (calling himself a “prisoner of Christ”) to associate his physical bonds with his spiritual bondage to Christ (Eph 3:1; Phil 1:7-14; 2 Tm 1:8; 2:9; Phlm 1:9-10, 13).<\/p>\n<p><em>See also<\/em> Slave, Slavery.<\/p>","content_en":"<h3>BOND, BONDAGE<\/h3>\n<p>Anything that fastens or restrains; subjection or slavery. The basic concept in Hebrew and Greek words translated “bond” or “bondage” is “loss of freedom.” The concept connotes servitude to another. The OT uses several words for bondage to describe the period of Israelite servitude in Egypt as well as the Babylonian captivity and Persian domination. Some English versions use the word “bond” to denote a state of individual servitude, such as the conditions of indenture permitted under the laws of Moses (Lv 25:39-44, <span>kjv<\/span>). The archaic term “bondmaid” is used to denote a concubine or secondary wife. The concept is used metaphorically to describe the control that God exercises over the nations of the world (Ps 2:3).<\/p>\n<p>In the NT the bondage metaphor has positive and negative aspects. Negatively, it indicates spiritual subjection to sin or Satan (Heb 2:14-15; 2 Pt 2:19), to the flesh (Rom 8:12-14), or to the Law (Gal 2:4; 5:1). Human beings are enslaved when forces hostile to their well-being control their actions. The term is also used to picture the subjugation of creation to physical decay (Rom 8:21), which itself is the result of human sin.<\/p>\n<p>The positive aspect draws upon the broader use of bondage in the Bible to denote servanthood, especially service to God as an obligation or vow (Nm 30:2-15; Ez 20:37). The term describes the necessity and value of suffering (Heb 10:34; 13:3). Paul especially uses it in a double sense (calling himself a “prisoner of Christ”) to associate his physical bonds with his spiritual bondage to Christ (Eph 3:1; Phil 1:7-14; 2 Tm 1:8; 2:9; Phlm 1:9-10, 13).<\/p>\n<p><em>See also<\/em> Slave, Slavery.<\/p>","summary_ro":"BOND, BONDAGE Anything that fastens or restrains; subjection or slavery. The basic concept in Hebrew and Greek words translated “bond” or “bondage” is “loss of freedom.” The concept connotes servitude to another. The OT uses several words for bondage to describe the period of Israelite servitude in Egypt as well as the Babylonian captivity and Persian domination. Some English versions use the word “bond” to denote a state of individual servitude, such as the conditions of indenture permitted ...","summary_en":"BOND, BONDAGE Anything that fastens or restrains; subjection or slavery. The basic concept in Hebrew and Greek words translated “bond” or “bondage” is “loss of freedom.” The concept connotes servitude to another. The OT uses several words for bondage to describe the period of Israelite servitude in Egypt as well as the Babylonian captivity and Persian domination. Some English versions use the word “bond” to denote a state of individual servitude, such as the conditions of indenture permitted ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61175,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complete Destruction","title_en":"Complete Destruction","content_ro":"<h3>Complete Destruction<\/h3>\n<p>God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word <span class=\"hebrew\" lang=\"he\">kharam<\/span> (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19).<\/p>\n<p>Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6; 13:12-18). In 1 Samuel 15:3, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3).<\/p>\n<p>God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13; Col 3:5). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20; 1 Jn 2:9-17). God will mete out judgment according to his justice and in his time (Rom 12:19; 2 Thes 1:6-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:20; Lev 27:28-29; Num 21:2-3; Deut 7:1-6, 26; 13:12-18; Josh 6:17-19; 7:11-26; 1 Sam 15:3; 1 Kgs 20:42; Isa 43:26-28<\/p>","content_en":"<h3>Complete Destruction<\/h3>\n<p>God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word <span class=\"hebrew\" lang=\"he\">kharam<\/span> (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19).<\/p>\n<p>Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6; 13:12-18). In 1 Samuel 15:3, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3).<\/p>\n<p>God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13; Col 3:5). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20; 1 Jn 2:9-17). God will mete out judgment according to his justice and in his time (Rom 12:19; 2 Thes 1:6-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:20; Lev 27:28-29; Num 21:2-3; Deut 7:1-6, 26; 13:12-18; Josh 6:17-19; 7:11-26; 1 Sam 15:3; 1 Kgs 20:42; Isa 43:26-28<\/p>","summary_ro":"Complete Destruction God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19). Complete destruction was called for in cases where those to be destroyed had committed a severe offense a...","summary_en":"Complete Destruction God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19). Complete destruction was called for in cases where those to be destroyed had committed a severe offense a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88801,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complete Destruction","title_en":"Complete Destruction","content_ro":"<h3>Complete Destruction<\/h3>\n<p>God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word <span class=\"hebrew\" lang=\"he\">kharam<\/span> (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19).<\/p>\n<p>Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6; 13:12-18). In 1 Samuel 15:3, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3).<\/p>\n<p>God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13; Col 3:5). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20; 1 Jn 2:9-17). God will mete out judgment according to his justice and in his time (Rom 12:19; 2 Thes 1:6-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:20; Lev 27:28-29; Num 21:2-3; Deut 7:1-6, 26; 13:12-18; Josh 6:17-19; 7:11-26; 1 Sam 15:3; 1 Kgs 20:42; Isa 43:26-28<\/p>","content_en":"<h3>Complete Destruction<\/h3>\n<p>God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word <span class=\"hebrew\" lang=\"he\">kharam<\/span> (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19).<\/p>\n<p>Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6; 13:12-18). In 1 Samuel 15:3, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3).<\/p>\n<p>God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13; Col 3:5). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20; 1 Jn 2:9-17). God will mete out judgment according to his justice and in his time (Rom 12:19; 2 Thes 1:6-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:20; Lev 27:28-29; Num 21:2-3; Deut 7:1-6, 26; 13:12-18; Josh 6:17-19; 7:11-26; 1 Sam 15:3; 1 Kgs 20:42; Isa 43:26-28<\/p>","summary_ro":"Complete Destruction God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19). Complete destruction was called for in cases where those to be destroyed had committed a severe offense a...","summary_en":"Complete Destruction God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19). Complete destruction was called for in cases where those to be destroyed had committed a severe offense a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116427,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complete Destruction","title_en":"Complete Destruction","content_ro":"<h3>Complete Destruction<\/h3>\n<p>God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word <span class=\"hebrew\" lang=\"he\">kharam<\/span> (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19).<\/p>\n<p>Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6; 13:12-18). In 1 Samuel 15:3, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3).<\/p>\n<p>God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13; Col 3:5). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20; 1 Jn 2:9-17). God will mete out judgment according to his justice and in his time (Rom 12:19; 2 Thes 1:6-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:20; Lev 27:28-29; Num 21:2-3; Deut 7:1-6, 26; 13:12-18; Josh 6:17-19; 7:11-26; 1 Sam 15:3; 1 Kgs 20:42; Isa 43:26-28<\/p>","content_en":"<h3>Complete Destruction<\/h3>\n<p>God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word <span class=\"hebrew\" lang=\"he\">kharam<\/span> (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19).<\/p>\n<p>Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6; 13:12-18). In 1 Samuel 15:3, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3).<\/p>\n<p>God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13; Col 3:5). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20; 1 Jn 2:9-17). God will mete out judgment according to his justice and in his time (Rom 12:19; 2 Thes 1:6-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:20; Lev 27:28-29; Num 21:2-3; Deut 7:1-6, 26; 13:12-18; Josh 6:17-19; 7:11-26; 1 Sam 15:3; 1 Kgs 20:42; Isa 43:26-28<\/p>","summary_ro":"Complete Destruction God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19). Complete destruction was called for in cases where those to be destroyed had committed a severe offense a...","summary_en":"Complete Destruction God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19). Complete destruction was called for in cases where those to be destroyed had committed a severe offense a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144053,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complete Destruction","title_en":"Complete Destruction","content_ro":"<h3>Complete Destruction<\/h3>\n<p>God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word <span class=\"hebrew\" lang=\"he\">kharam<\/span> (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19).<\/p>\n<p>Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6; 13:12-18). In 1 Samuel 15:3, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3).<\/p>\n<p>God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13; Col 3:5). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20; 1 Jn 2:9-17). God will mete out judgment according to his justice and in his time (Rom 12:19; 2 Thes 1:6-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:20; Lev 27:28-29; Num 21:2-3; Deut 7:1-6, 26; 13:12-18; Josh 6:17-19; 7:11-26; 1 Sam 15:3; 1 Kgs 20:42; Isa 43:26-28<\/p>","content_en":"<h3>Complete Destruction<\/h3>\n<p>God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word <span class=\"hebrew\" lang=\"he\">kharam<\/span> (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19).<\/p>\n<p>Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6; 13:12-18). In 1 Samuel 15:3, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3).<\/p>\n<p>God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13; Col 3:5). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20; 1 Jn 2:9-17). God will mete out judgment according to his justice and in his time (Rom 12:19; 2 Thes 1:6-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:20; Lev 27:28-29; Num 21:2-3; Deut 7:1-6, 26; 13:12-18; Josh 6:17-19; 7:11-26; 1 Sam 15:3; 1 Kgs 20:42; Isa 43:26-28<\/p>","summary_ro":"Complete Destruction God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19). Complete destruction was called for in cases where those to be destroyed had committed a severe offense a...","summary_en":"Complete Destruction God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19). Complete destruction was called for in cases where those to be destroyed had committed a severe offense a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":12440,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Flesh","title_en":"Flesh","content_ro":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","content_en":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","summary_ro":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","summary_en":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17568,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Man*, Inner","title_en":"Man*, Inner","content_ro":"<h3>INNER MAN*<\/h3>\n<p>The inner, invisible being of a human. This Pauline phrase resembles the “hidden man” (<span>kjv<\/span>) of 1 Peter 3:4 (cf. Rom 2:29), where outward appearance is contrasted with inward reality. It assumes the current Jewish conception of man as a unitary being having both observable and invisible aspects, a physical body including a “psychological” heart. Paul says his members submit to sin’s rule even while his “inmost self” (<span>rsv<\/span>) delights in divine law (Rom 7:22). In Romans 8:13, he speaks of setting the mind on things of the flesh versus things of the Spirit, describing this same conflict between the inner and outer man.<\/p>\n<p>This inner core of personality is already the locus where the Spirit’s strength is instilled and where Christ dwells in the Christian. So another contrast is between the mortal and already decaying outward man, weakened by age and by sharing the dying of Christ, and the daily renewed inner man, as the life of the risen Jesus is manifested in mortal flesh (2 Cor 4:10-16). Taken with Romans 8:11, this may possibly echo a speculation of intertestamental Judaism that a spiritual counterpart to the present body is already being prepared by the quickening of divine life in the devout inner man.<\/p>\n<p><em>See also<\/em> Man.<\/p>","content_en":"<h3>INNER MAN*<\/h3>\n<p>The inner, invisible being of a human. This Pauline phrase resembles the “hidden man” (<span>kjv<\/span>) of 1 Peter 3:4 (cf. Rom 2:29), where outward appearance is contrasted with inward reality. It assumes the current Jewish conception of man as a unitary being having both observable and invisible aspects, a physical body including a “psychological” heart. Paul says his members submit to sin’s rule even while his “inmost self” (<span>rsv<\/span>) delights in divine law (Rom 7:22). In Romans 8:13, he speaks of setting the mind on things of the flesh versus things of the Spirit, describing this same conflict between the inner and outer man.<\/p>\n<p>This inner core of personality is already the locus where the Spirit’s strength is instilled and where Christ dwells in the Christian. So another contrast is between the mortal and already decaying outward man, weakened by age and by sharing the dying of Christ, and the daily renewed inner man, as the life of the risen Jesus is manifested in mortal flesh (2 Cor 4:10-16). Taken with Romans 8:11, this may possibly echo a speculation of intertestamental Judaism that a spiritual counterpart to the present body is already being prepared by the quickening of divine life in the devout inner man.<\/p>\n<p><em>See also<\/em> Man.<\/p>","summary_ro":"INNER MAN* The inner, invisible being of a human. This Pauline phrase resembles the “hidden man” (kjv) of 1 Peter 3:4 (cf. Rom 2:29), where outward appearance is contrasted with inward reality. It assumes the current Jewish conception of man as a unitary being having both observable and invisible aspects, a physical body including a “psychological” heart. Paul says his members submit to sin’s rule even while his “inmost self” (rsv) delights in divine law (Rom 7:22). In Romans 8:13, he speaks ...","summary_en":"INNER MAN* The inner, invisible being of a human. This Pauline phrase resembles the “hidden man” (kjv) of 1 Peter 3:4 (cf. Rom 2:29), where outward appearance is contrasted with inward reality. It assumes the current Jewish conception of man as a unitary being having both observable and invisible aspects, a physical body including a “psychological” heart. Paul says his members submit to sin’s rule even while his “inmost self” (rsv) delights in divine law (Rom 7:22). In Romans 8:13, he speaks ...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57310,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:13","title_en":"Study Note: Romani 8:13","content_ro":"<p><strong>8:13<\/strong> <em>you will die:<\/em> Death is the consequence of sin. Those who consistently yield to sin will suffer spiritual death (eternal condemnation). The presence of the Holy Spirit in the lives of believers makes it possible for them to turn away from sin. The result is eternal life (<em>you will live<\/em>).<\/p>","content_en":"<p><strong>8:13<\/strong> <em>you will die:<\/em> Death is the consequence of sin. Those who consistently yield to sin will suffer spiritual death (eternal condemnation). The presence of the Holy Spirit in the lives of believers makes it possible for them to turn away from sin. The result is eternal life (<em>you will live<\/em>).<\/p>","summary_ro":"8:13 you will die: Death is the consequence of sin. Those who consistently yield to sin will suffer spiritual death (eternal condemnation). The presence of the Holy Spirit in the lives of believers makes it possible for them to turn away from sin. The result is eternal life (you will live).","summary_en":"8:13 you will die: Death is the consequence of sin. Those who consistently yield to sin will suffer spiritual death (eternal condemnation). The presence of the Holy Spirit in the lives of believers makes it possible for them to turn away from sin. The result is eternal life (you will live).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84936,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:13","title_en":"Study Note: Romani 8:13","content_ro":"<p><strong>8:13<\/strong> <em>you will die:<\/em> Death is the consequence of sin. Those who consistently yield to sin will suffer spiritual death (eternal condemnation). The presence of the Holy Spirit in the lives of believers makes it possible for them to turn away from sin. The result is eternal life (<em>you will live<\/em>).<\/p>","content_en":"<p><strong>8:13<\/strong> <em>you will die:<\/em> Death is the consequence of sin. Those who consistently yield to sin will suffer spiritual death (eternal condemnation). The presence of the Holy Spirit in the lives of believers makes it possible for them to turn away from sin. The result is eternal life (<em>you will live<\/em>).<\/p>","summary_ro":"8:13 you will die: Death is the consequence of sin. Those who consistently yield to sin will suffer spiritual death (eternal condemnation). The presence of the Holy Spirit in the lives of believers makes it possible for them to turn away from sin. The result is eternal life (you will live).","summary_en":"8:13 you will die: Death is the consequence of sin. Those who consistently yield to sin will suffer spiritual death (eternal condemnation). The presence of the Holy Spirit in the lives of believers makes it possible for them to turn away from sin. The result is eternal life (you will live).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112562,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:13","title_en":"Study Note: Romani 8:13","content_ro":"<p><strong>8:13<\/strong> <em>you will die:<\/em> Death is the consequence of sin. Those who consistently yield to sin will suffer spiritual death (eternal condemnation). The presence of the Holy Spirit in the lives of believers makes it possible for them to turn away from sin. The result is eternal life (<em>you will live<\/em>).<\/p>","content_en":"<p><strong>8:13<\/strong> <em>you will die:<\/em> Death is the consequence of sin. Those who consistently yield to sin will suffer spiritual death (eternal condemnation). The presence of the Holy Spirit in the lives of believers makes it possible for them to turn away from sin. The result is eternal life (<em>you will live<\/em>).<\/p>","summary_ro":"8:13 you will die: Death is the consequence of sin. Those who consistently yield to sin will suffer spiritual death (eternal condemnation). The presence of the Holy Spirit in the lives of believers makes it possible for them to turn away from sin. The result is eternal life (you will live).","summary_en":"8:13 you will die: Death is the consequence of sin. Those who consistently yield to sin will suffer spiritual death (eternal condemnation). The presence of the Holy Spirit in the lives of believers makes it possible for them to turn away from sin. The result is eternal life (you will live).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140188,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:13","title_en":"Study Note: Romani 8:13","content_ro":"<p><strong>8:13<\/strong> <em>you will die:<\/em> Death is the consequence of sin. Those who consistently yield to sin will suffer spiritual death (eternal condemnation). The presence of the Holy Spirit in the lives of believers makes it possible for them to turn away from sin. The result is eternal life (<em>you will live<\/em>).<\/p>","content_en":"<p><strong>8:13<\/strong> <em>you will die:<\/em> Death is the consequence of sin. Those who consistently yield to sin will suffer spiritual death (eternal condemnation). The presence of the Holy Spirit in the lives of believers makes it possible for them to turn away from sin. The result is eternal life (<em>you will live<\/em>).<\/p>","summary_ro":"8:13 you will die: Death is the consequence of sin. Those who consistently yield to sin will suffer spiritual death (eternal condemnation). The presence of the Holy Spirit in the lives of believers makes it possible for them to turn away from sin. The result is eternal life (you will live).","summary_en":"8:13 you will die: Death is the consequence of sin. Those who consistently yield to sin will suffer spiritual death (eternal condemnation). The presence of the Holy Spirit in the lives of believers makes it possible for them to turn away from sin. The result is eternal life (you will live).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":33278,"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":36150,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of God","title_en":"Spirit of God","content_ro":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","content_en":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","summary_ro":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","summary_en":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57311,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:14","title_en":"Study Note: Romani 8:14","content_ro":"<p><strong>8:14<\/strong> <em>children of God:<\/em> In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7).<\/p>","content_en":"<p><strong>8:14<\/strong> <em>children of God:<\/em> In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7).<\/p>","summary_ro":"8:14 children of God: In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7).","summary_en":"8:14 children of God: In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84937,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:14","title_en":"Study Note: Romani 8:14","content_ro":"<p><strong>8:14<\/strong> <em>children of God:<\/em> In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7).<\/p>","content_en":"<p><strong>8:14<\/strong> <em>children of God:<\/em> In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7).<\/p>","summary_ro":"8:14 children of God: In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7).","summary_en":"8:14 children of God: In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112563,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:14","title_en":"Study Note: Romani 8:14","content_ro":"<p><strong>8:14<\/strong> <em>children of God:<\/em> In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7).<\/p>","content_en":"<p><strong>8:14<\/strong> <em>children of God:<\/em> In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7).<\/p>","summary_ro":"8:14 children of God: In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7).","summary_en":"8:14 children of God: In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140189,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:14","title_en":"Study Note: Romani 8:14","content_ro":"<p><strong>8:14<\/strong> <em>children of God:<\/em> In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7).<\/p>","content_en":"<p><strong>8:14<\/strong> <em>children of God:<\/em> In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7).<\/p>","summary_ro":"8:14 children of God: In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7).","summary_en":"8:14 children of God: In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60436,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62460,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67019,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67383,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Living for Christ","title_en":"Living for Christ","content_ro":"<h3>Living for Christ<\/h3>\n<p>From prison Paul writes, “To me, living means living for Christ” (1:21). Why are believers called to devote their lives to Christ?<\/p>\n<p>1. <em>Believers acknowledge that they owe everything to Christ,<\/em> including their salvation. Devoting their life to his service expresses their eternal indebtedness and gratitude (see Rom 12:1).<\/p>\n<p>2. <em>Believers acknowledge Christ as their master and Lord<\/em> and submit to Christ’s rule in their lives. They recognize that they belong to the Lord and no longer live simply for themselves (see Rom 14:7-9; 2 Cor 5:14-15).<\/p>\n<p>3. <em>Believers now share in Christ’s death and resurrection<\/em>—they have died to themselves and have risen with him (see Rom 6:3-14; cp. Gal 2:19-20). They have a new identity in Christ (Rom 8:14-17; Eph 1:11, 14; Phil 3:20).<\/p>\n<p>4. <em>Believers recognize that everything of value is found in Christ.<\/em> Things of the world that once seemed important have lost their attraction; nothing compares to the infinite value of knowing Christ (Phil 3:7-11; Eph 1:3–3:21; Col 1:15–3:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 8:14-17; 12:1; 14:7-9; 1 Cor 6:19; 2 Cor 5:14-15; Gal 2:19-20; Eph 1:11, 14; Phil 1:21; 3:7-11, 20<\/p>","content_en":"<h3>Living for Christ<\/h3>\n<p>From prison Paul writes, “To me, living means living for Christ” (1:21). Why are believers called to devote their lives to Christ?<\/p>\n<p>1. <em>Believers acknowledge that they owe everything to Christ,<\/em> including their salvation. Devoting their life to his service expresses their eternal indebtedness and gratitude (see Rom 12:1).<\/p>\n<p>2. <em>Believers acknowledge Christ as their master and Lord<\/em> and submit to Christ’s rule in their lives. They recognize that they belong to the Lord and no longer live simply for themselves (see Rom 14:7-9; 2 Cor 5:14-15).<\/p>\n<p>3. <em>Believers now share in Christ’s death and resurrection<\/em>—they have died to themselves and have risen with him (see Rom 6:3-14; cp. Gal 2:19-20). They have a new identity in Christ (Rom 8:14-17; Eph 1:11, 14; Phil 3:20).<\/p>\n<p>4. <em>Believers recognize that everything of value is found in Christ.<\/em> Things of the world that once seemed important have lost their attraction; nothing compares to the infinite value of knowing Christ (Phil 3:7-11; Eph 1:3–3:21; Col 1:15–3:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 8:14-17; 12:1; 14:7-9; 1 Cor 6:19; 2 Cor 5:14-15; Gal 2:19-20; Eph 1:11, 14; Phil 1:21; 3:7-11, 20<\/p>","summary_ro":"Living for Christ From prison Paul writes, “To me, living means living for Christ” (1:21). Why are believers called to devote their lives to Christ? 1. Believers acknowledge that they owe everything to Christ, including their salvation. Devoting their life to his service expresses their eternal indebtedness and gratitude (see Rom 12:1). 2. Believers acknowledge Christ as their master and Lord and submit to Christ’s rule in their lives. They recognize that they belong to the Lord and no longer...","summary_en":"Living for Christ From prison Paul writes, “To me, living means living for Christ” (1:21). Why are believers called to devote their lives to Christ? 1. Believers acknowledge that they owe everything to Christ, including their salvation. Devoting their life to his service expresses their eternal indebtedness and gratitude (see Rom 12:1). 2. Believers acknowledge Christ as their master and Lord and submit to Christ’s rule in their lives. They recognize that they belong to the Lord and no longer...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88062,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90086,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94645,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95009,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Living for Christ","title_en":"Living for Christ","content_ro":"<h3>Living for Christ<\/h3>\n<p>From prison Paul writes, “To me, living means living for Christ” (1:21). Why are believers called to devote their lives to Christ?<\/p>\n<p>1. <em>Believers acknowledge that they owe everything to Christ,<\/em> including their salvation. Devoting their life to his service expresses their eternal indebtedness and gratitude (see Rom 12:1).<\/p>\n<p>2. <em>Believers acknowledge Christ as their master and Lord<\/em> and submit to Christ’s rule in their lives. They recognize that they belong to the Lord and no longer live simply for themselves (see Rom 14:7-9; 2 Cor 5:14-15).<\/p>\n<p>3. <em>Believers now share in Christ’s death and resurrection<\/em>—they have died to themselves and have risen with him (see Rom 6:3-14; cp. Gal 2:19-20). They have a new identity in Christ (Rom 8:14-17; Eph 1:11, 14; Phil 3:20).<\/p>\n<p>4. <em>Believers recognize that everything of value is found in Christ.<\/em> Things of the world that once seemed important have lost their attraction; nothing compares to the infinite value of knowing Christ (Phil 3:7-11; Eph 1:3–3:21; Col 1:15–3:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 8:14-17; 12:1; 14:7-9; 1 Cor 6:19; 2 Cor 5:14-15; Gal 2:19-20; Eph 1:11, 14; Phil 1:21; 3:7-11, 20<\/p>","content_en":"<h3>Living for Christ<\/h3>\n<p>From prison Paul writes, “To me, living means living for Christ” (1:21). Why are believers called to devote their lives to Christ?<\/p>\n<p>1. <em>Believers acknowledge that they owe everything to Christ,<\/em> including their salvation. Devoting their life to his service expresses their eternal indebtedness and gratitude (see Rom 12:1).<\/p>\n<p>2. <em>Believers acknowledge Christ as their master and Lord<\/em> and submit to Christ’s rule in their lives. They recognize that they belong to the Lord and no longer live simply for themselves (see Rom 14:7-9; 2 Cor 5:14-15).<\/p>\n<p>3. <em>Believers now share in Christ’s death and resurrection<\/em>—they have died to themselves and have risen with him (see Rom 6:3-14; cp. Gal 2:19-20). They have a new identity in Christ (Rom 8:14-17; Eph 1:11, 14; Phil 3:20).<\/p>\n<p>4. <em>Believers recognize that everything of value is found in Christ.<\/em> Things of the world that once seemed important have lost their attraction; nothing compares to the infinite value of knowing Christ (Phil 3:7-11; Eph 1:3–3:21; Col 1:15–3:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 8:14-17; 12:1; 14:7-9; 1 Cor 6:19; 2 Cor 5:14-15; Gal 2:19-20; Eph 1:11, 14; Phil 1:21; 3:7-11, 20<\/p>","summary_ro":"Living for Christ From prison Paul writes, “To me, living means living for Christ” (1:21). Why are believers called to devote their lives to Christ? 1. Believers acknowledge that they owe everything to Christ, including their salvation. Devoting their life to his service expresses their eternal indebtedness and gratitude (see Rom 12:1). 2. Believers acknowledge Christ as their master and Lord and submit to Christ’s rule in their lives. They recognize that they belong to the Lord and no longer...","summary_en":"Living for Christ From prison Paul writes, “To me, living means living for Christ” (1:21). Why are believers called to devote their lives to Christ? 1. Believers acknowledge that they owe everything to Christ, including their salvation. Devoting their life to his service expresses their eternal indebtedness and gratitude (see Rom 12:1). 2. Believers acknowledge Christ as their master and Lord and submit to Christ’s rule in their lives. They recognize that they belong to the Lord and no longer...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115688,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117712,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122271,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122635,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Living for Christ","title_en":"Living for Christ","content_ro":"<h3>Living for Christ<\/h3>\n<p>From prison Paul writes, “To me, living means living for Christ” (1:21). Why are believers called to devote their lives to Christ?<\/p>\n<p>1. <em>Believers acknowledge that they owe everything to Christ,<\/em> including their salvation. Devoting their life to his service expresses their eternal indebtedness and gratitude (see Rom 12:1).<\/p>\n<p>2. <em>Believers acknowledge Christ as their master and Lord<\/em> and submit to Christ’s rule in their lives. They recognize that they belong to the Lord and no longer live simply for themselves (see Rom 14:7-9; 2 Cor 5:14-15).<\/p>\n<p>3. <em>Believers now share in Christ’s death and resurrection<\/em>—they have died to themselves and have risen with him (see Rom 6:3-14; cp. Gal 2:19-20). They have a new identity in Christ (Rom 8:14-17; Eph 1:11, 14; Phil 3:20).<\/p>\n<p>4. <em>Believers recognize that everything of value is found in Christ.<\/em> Things of the world that once seemed important have lost their attraction; nothing compares to the infinite value of knowing Christ (Phil 3:7-11; Eph 1:3–3:21; Col 1:15–3:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 8:14-17; 12:1; 14:7-9; 1 Cor 6:19; 2 Cor 5:14-15; Gal 2:19-20; Eph 1:11, 14; Phil 1:21; 3:7-11, 20<\/p>","content_en":"<h3>Living for Christ<\/h3>\n<p>From prison Paul writes, “To me, living means living for Christ” (1:21). Why are believers called to devote their lives to Christ?<\/p>\n<p>1. <em>Believers acknowledge that they owe everything to Christ,<\/em> including their salvation. Devoting their life to his service expresses their eternal indebtedness and gratitude (see Rom 12:1).<\/p>\n<p>2. <em>Believers acknowledge Christ as their master and Lord<\/em> and submit to Christ’s rule in their lives. They recognize that they belong to the Lord and no longer live simply for themselves (see Rom 14:7-9; 2 Cor 5:14-15).<\/p>\n<p>3. <em>Believers now share in Christ’s death and resurrection<\/em>—they have died to themselves and have risen with him (see Rom 6:3-14; cp. Gal 2:19-20). They have a new identity in Christ (Rom 8:14-17; Eph 1:11, 14; Phil 3:20).<\/p>\n<p>4. <em>Believers recognize that everything of value is found in Christ.<\/em> Things of the world that once seemed important have lost their attraction; nothing compares to the infinite value of knowing Christ (Phil 3:7-11; Eph 1:3–3:21; Col 1:15–3:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 8:14-17; 12:1; 14:7-9; 1 Cor 6:19; 2 Cor 5:14-15; Gal 2:19-20; Eph 1:11, 14; Phil 1:21; 3:7-11, 20<\/p>","summary_ro":"Living for Christ From prison Paul writes, “To me, living means living for Christ” (1:21). Why are believers called to devote their lives to Christ? 1. Believers acknowledge that they owe everything to Christ, including their salvation. Devoting their life to his service expresses their eternal indebtedness and gratitude (see Rom 12:1). 2. Believers acknowledge Christ as their master and Lord and submit to Christ’s rule in their lives. They recognize that they belong to the Lord and no longer...","summary_en":"Living for Christ From prison Paul writes, “To me, living means living for Christ” (1:21). Why are believers called to devote their lives to Christ? 1. Believers acknowledge that they owe everything to Christ, including their salvation. Devoting their life to his service expresses their eternal indebtedness and gratitude (see Rom 12:1). 2. Believers acknowledge Christ as their master and Lord and submit to Christ’s rule in their lives. They recognize that they belong to the Lord and no longer...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143314,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145338,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149897,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150261,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Living for Christ","title_en":"Living for Christ","content_ro":"<h3>Living for Christ<\/h3>\n<p>From prison Paul writes, “To me, living means living for Christ” (1:21). Why are believers called to devote their lives to Christ?<\/p>\n<p>1. <em>Believers acknowledge that they owe everything to Christ,<\/em> including their salvation. Devoting their life to his service expresses their eternal indebtedness and gratitude (see Rom 12:1).<\/p>\n<p>2. <em>Believers acknowledge Christ as their master and Lord<\/em> and submit to Christ’s rule in their lives. They recognize that they belong to the Lord and no longer live simply for themselves (see Rom 14:7-9; 2 Cor 5:14-15).<\/p>\n<p>3. <em>Believers now share in Christ’s death and resurrection<\/em>—they have died to themselves and have risen with him (see Rom 6:3-14; cp. Gal 2:19-20). They have a new identity in Christ (Rom 8:14-17; Eph 1:11, 14; Phil 3:20).<\/p>\n<p>4. <em>Believers recognize that everything of value is found in Christ.<\/em> Things of the world that once seemed important have lost their attraction; nothing compares to the infinite value of knowing Christ (Phil 3:7-11; Eph 1:3–3:21; Col 1:15–3:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 8:14-17; 12:1; 14:7-9; 1 Cor 6:19; 2 Cor 5:14-15; Gal 2:19-20; Eph 1:11, 14; Phil 1:21; 3:7-11, 20<\/p>","content_en":"<h3>Living for Christ<\/h3>\n<p>From prison Paul writes, “To me, living means living for Christ” (1:21). Why are believers called to devote their lives to Christ?<\/p>\n<p>1. <em>Believers acknowledge that they owe everything to Christ,<\/em> including their salvation. Devoting their life to his service expresses their eternal indebtedness and gratitude (see Rom 12:1).<\/p>\n<p>2. <em>Believers acknowledge Christ as their master and Lord<\/em> and submit to Christ’s rule in their lives. They recognize that they belong to the Lord and no longer live simply for themselves (see Rom 14:7-9; 2 Cor 5:14-15).<\/p>\n<p>3. <em>Believers now share in Christ’s death and resurrection<\/em>—they have died to themselves and have risen with him (see Rom 6:3-14; cp. Gal 2:19-20). They have a new identity in Christ (Rom 8:14-17; Eph 1:11, 14; Phil 3:20).<\/p>\n<p>4. <em>Believers recognize that everything of value is found in Christ.<\/em> Things of the world that once seemed important have lost their attraction; nothing compares to the infinite value of knowing Christ (Phil 3:7-11; Eph 1:3–3:21; Col 1:15–3:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 8:14-17; 12:1; 14:7-9; 1 Cor 6:19; 2 Cor 5:14-15; Gal 2:19-20; Eph 1:11, 14; Phil 1:21; 3:7-11, 20<\/p>","summary_ro":"Living for Christ From prison Paul writes, “To me, living means living for Christ” (1:21). Why are believers called to devote their lives to Christ? 1. Believers acknowledge that they owe everything to Christ, including their salvation. Devoting their life to his service expresses their eternal indebtedness and gratitude (see Rom 12:1). 2. Believers acknowledge Christ as their master and Lord and submit to Christ’s rule in their lives. They recognize that they belong to the Lord and no longer...","summary_en":"Living for Christ From prison Paul writes, “To me, living means living for Christ” (1:21). Why are believers called to devote their lives to Christ? 1. Believers acknowledge that they owe everything to Christ, including their salvation. Devoting their life to his service expresses their eternal indebtedness and gratitude (see Rom 12:1). 2. Believers acknowledge Christ as their master and Lord and submit to Christ’s rule in their lives. They recognize that they belong to the Lord and no longer...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":67,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abba","title_en":"Abba","content_ro":"<h3>ABBA<\/h3>\n<p>Aramaic word for “father,” which is applied to God in Mark 14:36; Romans 8:15; and Galatians 4:6. The name expresses a very intimate and inseparable relationship between Christ and the Father and between believers (children) and God (Father).<\/p>","content_en":"<h3>ABBA<\/h3>\n<p>Aramaic word for “father,” which is applied to God in Mark 14:36; Romans 8:15; and Galatians 4:6. The name expresses a very intimate and inseparable relationship between Christ and the Father and between believers (children) and God (Father).<\/p>","summary_ro":"ABBA Aramaic word for “father,” which is applied to God in Mark 14:36; Romans 8:15; and Galatians 4:6. The name expresses a very intimate and inseparable relationship between Christ and the Father and between believers (children) and God (Father).","summary_en":"ABBA Aramaic word for “father,” which is applied to God in Mark 14:36; Romans 8:15; and Galatians 4:6. The name expresses a very intimate and inseparable relationship between Christ and the Father and between believers (children) and God (Father).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":639,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adoption","title_en":"Adoption","content_ro":"<h3>ADOPTION<\/h3>\n<p>Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common <span>kjv<\/span> expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18).<\/p>\n<p>According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, <span>kjv<\/span>); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoption through which this happens has its origin in God’s love and its foundation in Jesus Christ who is uniquely the Son of God. Theologians regard the term “Son of God” as referring preeminently to Christ’s deity (Mt 11:25-27; 16:16-17), for he is one in substance and glory with the Father. As the second person of the Trinity, Christ is distinguished from the Father as “the only begotten Son.” Believers in Christ, although “adopted,” are never seen as on a par with the uncreated, divine Son.<\/p>\n<p>Nevertheless, in the beloved Son, sinners have been loved and predestined by God the Father to become his children by adoption (Eph 1:4-6). That adoption is secured by Christ the Redeemer; through his death and resurrection he destroyed sin and its death penalty, restoring the righteousness and life requisite for the status of sonship. Christ is the head of the “new covenant” as its mediator and guarantor. His brothers and sisters, as its beneficiaries, become God’s heirs, and his joint heirs (Rom 8:17). God gives to them the Holy Spirit, the Spirit of his Son, as the Spirit of adoption (Rom 8:15; Gal 4:6). The indwelling Spirit gives believers assurance that they are indeed God’s children and enables them to cry out to God as Father (Rom 8:15-16). Such intimacy with the Creator and Savior in prayer is one privilege of adoption.<\/p>\n<p>Adoption was a privilege given to God’s people under the “old covenant” (Rom 9:4). Both Israel as a whole and individual Israelites knew God as Father (Is 64:8-9; Hos 11:1). Since the NT regards adoption as ultimately possible only through Jesus Christ, Israel’s adoption before the Incarnation was an under-age sonship comparable to the status of servanthood (Gal 4:1-7). In Jesus the privilege of mature sonship was extended to include both Jews and Gentiles (Gal 3:25-29). Though adoption is a benefit enjoyed in the present experience of God’s people (1 Jn 3:1), its full extent is realized only at their resurrection from the dead (Rom 8:21-23).<\/p>","content_en":"<h3>ADOPTION<\/h3>\n<p>Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common <span>kjv<\/span> expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18).<\/p>\n<p>According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, <span>kjv<\/span>); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoption through which this happens has its origin in God’s love and its foundation in Jesus Christ who is uniquely the Son of God. Theologians regard the term “Son of God” as referring preeminently to Christ’s deity (Mt 11:25-27; 16:16-17), for he is one in substance and glory with the Father. As the second person of the Trinity, Christ is distinguished from the Father as “the only begotten Son.” Believers in Christ, although “adopted,” are never seen as on a par with the uncreated, divine Son.<\/p>\n<p>Nevertheless, in the beloved Son, sinners have been loved and predestined by God the Father to become his children by adoption (Eph 1:4-6). That adoption is secured by Christ the Redeemer; through his death and resurrection he destroyed sin and its death penalty, restoring the righteousness and life requisite for the status of sonship. Christ is the head of the “new covenant” as its mediator and guarantor. His brothers and sisters, as its beneficiaries, become God’s heirs, and his joint heirs (Rom 8:17). God gives to them the Holy Spirit, the Spirit of his Son, as the Spirit of adoption (Rom 8:15; Gal 4:6). The indwelling Spirit gives believers assurance that they are indeed God’s children and enables them to cry out to God as Father (Rom 8:15-16). Such intimacy with the Creator and Savior in prayer is one privilege of adoption.<\/p>\n<p>Adoption was a privilege given to God’s people under the “old covenant” (Rom 9:4). Both Israel as a whole and individual Israelites knew God as Father (Is 64:8-9; Hos 11:1). Since the NT regards adoption as ultimately possible only through Jesus Christ, Israel’s adoption before the Incarnation was an under-age sonship comparable to the status of servanthood (Gal 4:1-7). In Jesus the privilege of mature sonship was extended to include both Jews and Gentiles (Gal 3:25-29). Though adoption is a benefit enjoyed in the present experience of God’s people (1 Jn 3:1), its full extent is realized only at their resurrection from the dead (Rom 8:21-23).<\/p>","summary_ro":"ADOPTION Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common kjv expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18). According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, kjv); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoptio...","summary_en":"ADOPTION Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common kjv expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18). According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, kjv); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoptio...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4736,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and Text of the (New Testament) Bible*, Manuscripts","title_en":"and Text of the (New Testament) Bible*, Manuscripts","content_ro":"<h3>BIBLE*, M<span>anuscripts and Text of the (New Testament)<\/span><\/h3>\n<p>Copies of the NT books produced by scribes and editions made from these copies. In the centuries prior to the simultaneous-multiple production of copies via dictation (wherein many scribes in a scriptorium transcribed a text dictated to them by one reader), all manuscript copies were made singly—each scribe producing a copy from an exemplar.<\/p>\n<p>Prior to the 15th century, when Johannes Gutenberg invented movable type for the printing press, all copies of any work of literature were made by hand (hence, the name “manuscript”). According to a current tabulation, there are 99 papyrus manuscripts, 257 uncial manuscripts, and 2,795 minuscule manuscripts. We can add 2,209 Greek lectionaries to this list. Therefore, we have over 5,350 manuscript copies of the Greek NT or portions thereof. No other work of Greek literature can boast of such numbers.<\/p>\n<p>Preview<\/p>\n<p>• Important Papyrus Manuscripts<\/p>\n<p>• Important Uncial Manuscripts<\/p>\n<p>• The Text of the New Testament<\/p>\n<p class=\"h2\" id=\"ImportantPapyrusManuscripts\">Important Papyrus Manuscripts<\/p>\n<p>Papyrus is a tall, aquatic reed, the pith of which is cut into strips, laid in a crosswork pattern and glued together to make a page for writing. The papyrus rolls of Egypt have been used as a writing surface since the early third millennium <span>BC<\/span>. The Greeks adopted papyrus around 900 <span>BC<\/span>, and later the Romans adopted its use. However, the oldest extant Greek rolls of papyrus date from the fourth century <span>BC<\/span>. Unfortunately, papyrus is perishable, requiring a dry climate for its preservation. That is why so many papyri have been discovered in the desert sands of Egypt.<\/p>\n<p>The NT papyrus manuscripts (abbreviated as “P”) are generally the earliest manuscripts of the NT. Broadly speaking, the most important ones can be categorized in three groups: the Oxyrhynchus Papyri (from Oxyrhynchus, Egypt), (2) the Beatty Papyri (named after the owner); and (3) the Bodmer Papyri (named after the owner).<\/p>\n<h5>The Oxyrhynchus Papyri<\/h5>\n<p>Beginning in 1898 B. P. Grenfell and A. S. Hunt discovered thousands of papyrus fragments in the ancient rubbish heaps of Oxyrhynchus, Egypt. This site yielded volumes of papyrus fragments containing all sorts of written material (literature, business and legal contracts, letters, etc.) as well as over 40 manuscripts containing portions of the NT. Some of the more noteworthy papyrus manuscripts from Oxyrhynchus are as follows:<\/p>\n<h6>P1 (P. Oxy. 2)<\/h6>\n<p>This late second-century manuscript contains Matthew 1:1-9, 12, 14-20. Grenfell and Hunt in the winter of 1896–97 went to Oxyrhynchus (now called El Bahnasa) in search of ancient Christian documents. P1 was discovered on the second day of the dig. At the time of this discovery, this was the earliest extant copy of any NT portion—at least 100 years earlier than Codex Vaticanus. The copyist of P1 seems to have faithfully followed a very reliable exemplar. Where there are major variants, P1 agrees with the best Alexandrian witnesses, especially B (Codex Vaticanus), from which it rarely varies.<\/p>\n<h6>P5 (P. Oxy. 208 and 1781)<\/h6>\n<p>Two separate portions of this third-century manuscript were unearthed from Oxyrhynchus by Grenfell and Hunt, both from the same papyrus manuscript. The first portion contains John 1:23-31, 33-40 on one fragment and John 20:11-17 on another—probably on the first and last quires of a manuscript containing only the Gospel of John. This portion was published in volume II of <em>Oxyrhynchus Papyri<\/em> in 1899; the second portion—containing John 16:14-30—was not published until 1922 in volume XV of <em>Oxyrhynchus Papyri.<\/em><\/p>\n<p>After examining the first portion, Grenfell and Hunt said, “The text is a good one, and appears to have affinities with that of Codex Sinaiticus, with which the papyrus agrees in several readings not found elsewhere.” The papyrus, written in a documentary hand, is marked for its brevity.<\/p>\n<h6>P13 (P. Oxy. 657 and PSI 1292)<\/h6>\n<p>This manuscript, dated between 175 and 225, contains 12 columns from a roll preserving the text of Hebrews 2:14–5:5; 10:8-22; 10:29–11:13; 11:28–12:7. The text of Hebrews was written in a reformed documentary hand on the back of the papyrus containing the new epitome of Livy. For this reason, some scholars think the manuscript was possibly brought to Egpyt by a Roman official and left behind when he left his post. P13 very often agrees with B, and it supplements B where it is lacking—namely, from Hebrews 9:14 to the end of Hebrews. P13 and P46 display nearly the same text. Out of a total of 88 variation-units, there are 71 agreements and only 17 disagreements.<\/p>\n<h6>P77 (P. Oxy. 2683 + 4405)<\/h6>\n<p>Dated c. 150–75, this is the earliest manuscript of Matthew (23:30-39). The manuscript is clearly a literary production. It was written in an elegant hand and has what was or became a standard system of chapter division, as well as punctuation and breathing marks. P77 has close textual affinities with Codex Sinaiticus.<\/p>\n<h6>P90 (P. Oxy. 3523)<\/h6>\n<p>This second-century manuscript (c. 150–75) contains John 18:36–19:7. The handwriting (an upright, rounded, elegant script) is much like that found in P66. Furthermore, P90 has more affinity with P66 than with any other single manuscript, though it does not concur with P66 in its entirety.<\/p>\n\n<h6>P. Oxy. 4404<\/h6>\n<p>Containing Matthew 21:34-37, 43, 45, this manuscript could be the earliest extant manuscript of the NT in that the script is early Roman and therefore could be dated to the early second century.<\/p>\n<h5>The Chester Beatty Papyri<\/h5>\n<p>These manuscripts were purchased from a dealer in Egypt during the 1930s by Chester Beatty and by the University of Michigan. The three manuscripts in this collection are very early and contain a large portion of the NT text. P45 (c. 200) contains portions of all four Gospels and Acts; P46 (c. 125) has almost all of Paul’s epistles and Hebrews; and P47 (third century) contains Revelation 9–17.<\/p>\n<h6>P45 (Chester Beatty Papyrus I)<\/h6>\n<p>This codex has the four Gospels and Acts (Mt 20:24-32; 21:13-19; 25:41–26:39; Mk 4:36–9:31; 11:27–12:28; Lk 6:31–7:7; 9:26–14:33; Jn 4:51–5:2, 21-25; 10:7-25; 10:30–11:10, 18-36, 42-57; Acts 4:27–17:17). The order of books in the original intact manuscript was probably as follows: Matthew, John, Luke, Mark, Acts (the so-called Western order). This manuscript was dated by Kenyon to the early third century, a date that was confirmed by the papyrologists W. Schubart and H. I. Bell. This continues to be the date assigned to this manuscript in modern handbooks on textual criticism and critical editions of the Greek NT, but the consistent formation of certain letters suggests an earlier date—maybe sometime in the late second century.<\/p>\n<p>The scribe of P45 worked without any intention of exactly reproducing his source. He wrote with a great amount of freedom—harmonizing, smoothing out, substituting at will. In short, the scribe did not actually copy words. He saw through the language to its idea-content, and copied that in words of his own choosing, or in rearranged order. Thus, in the scribe of P45 we see an exegete and a paraphraser.<\/p>\n<h6>P46 (Chester Beatty Papyrus II)<\/h6>\n<p>This codex has most of Paul’s epistles (excluding the Pastorals) in this order: Romans 5:17–6:14; 8:15–15:9; 15:11–16:27; Hebrews 1:1–13:25; 1 Corinthians 1:1–16:22; 2 Corinthians 1:1–13:13; Ephesians 1:1–6:24; Galatians 1:1–6:18; Philippians 1:1–4:23; Colossians 1:1–4:18; 1 Thessalonians 1:1; 1:9–2:3; 5:5-9, 23-28 (with minor lacunae in each of the books).<\/p>\n<p>The manuscript was originally dated to the early third century. But others, since, have dated the manuscript earlier in the second century. The scribe who produced this manuscript used an early, excellent exemplar. He was a professional scribe because there are stichoi notations at the end of several books (see the conclusion of Romans, 2 Corinthians, Ephesians, Philippians). The stichoi were used by professionals to note how many lines had been copied for commensurate pay. Most likely, the ex officio of the scriptorium (perhaps connected with a church library) paginated the codex and indicated the stichoi. The scribe himself made a few corrections as he went, and then several other readers made corrections here and there.<\/p>\n<p>The text of P46 shows a strong affinity with B (especially in Ephesians, Colossians, and Hebrews) and next with א (Codex Sinaiticus). P46 agrees much less with the later representatives of the Alexandrian text. In short, P46 is proto-Alexandrian. In Hebrews, P46 and P13 display nearly the same text. Out of a total of 88 variation-units, there are 71 agreements and only 17 disagreements.<\/p>\n<h6>P47 (Chester Beatty Papyrus III)<\/h6>\n<p>This third-century codex contains Revelation 9:10–17:2. The text of P47 agrees more often with that of Codex Sinaiticus than with any other manuscript (including Codex Alexandrinus and Codex Ephraemi Rescriptus), though it often shows independence.<\/p>\n<h5>The Bodmer Papyri<\/h5>\n<p>These manuscripts were purchased by M. Martin Bodmer from a dealer in Egypt during the 1950s and 1960s. The three important papyri in this collection are P66 (c. 175, containing almost all of John), P72 (third century, having all of 1 and 2 Peter and Jude), and P75 (c. 200, containing large parts of Luke 3—John 15).<\/p>\n<p class=\"h4\" id=\"P66\">P66 (Papyrus Bodmer II)<\/p>\n<p>This manuscript contains most of John’s Gospel (1:1–6:11; 6:35–14:26, 29-30; 15:2-26; 16:2-4, 6-7; 16:10–20:20, 22-23; 20:25–21:9). The manuscript does not include the pericope of the adulteress (7:53–8:11), making it the earliest witness to not include this spurious passage. The manuscript is usually dated as c. 200, but the renowned paleographer Herbert Hunger has argued that P66 should be dated to the first half, if not the first quarter, of the second century.<\/p>\n<p>According to recent studies, it seems evident that P66 has preserved the work of three individuals: the original scribe, a thoroughgoing corrector, and a minor corrector. With a practiced calligraphic hand, the original scribe of P66 wrote in larger print as he went along in order to fill out the codex. The large print throughout indicates that it was written to be read aloud to a Christian congregation. The text exhibits the scribe’s knowledge of other portions of Scripture (inasmuch as he harmonized John 6:69 to Matthew 16:16 and John 21:6 to Luke 5:5), his use of standard <em>nomina sacra<\/em> (a way of writing divine names), and his special use of <em>nomina sacra<\/em> for the words “cross” and “crucify.”<\/p>\n<p>The original scribe was quite free in his interaction with the text; he produced several singular readings that reveal his independent interpretation of the text. While the numerous scribal mistakes would seem to indicate that the scribe was inattentive, many of the singular readings—prior to correction—reveal that he was not detached from the narrative of the text. Rather, he became so absorbed in his reading that he often forgot the exact words he was copying. His task as a copyist was to duplicate the exemplar word for word, but this was frustrated by the fact that he was reading the text in logical semantic chunks and often became a coproducer of a new text. As a result, he continually had to stop his reading and make many in-process corrections. But he left several places uncorrected, which were later fixed by the <em>diorthotes<\/em> (official corrector). The finished product is quite good, presenting a text that is very close to the Alexandrian witnesses.<\/p>\n<h6>P72 (Papyrus Bodmer VII–VIII)<\/h6>\n<p>This manuscript, dated late third century, has an interesting collection of writings in one codex: 1 Peter 1:1–5:14; 2 Peter 1:1–3:18; Jude 1:1-25; the Nativity of Mary, the apocryphal correspondence of Paul to the Corinthians, the eleventh ode of Solomon, Melito’s Homily on the Passover, a fragment of a hymn, the Apology of Phileas, and Psalms 33 and 34.<\/p>\n<p>Scholars think that four scribes took part in producing the entire manuscript. First Peter has clear Alexandrian affinities—especially with B. Second Peter and (especially) Jude display more of an uncontrolled type text (usually associated with the “Western” text), with several independent readings.<\/p>\n<h6>P75 (Papyrus Bodmer XIV–XV)<\/h6>\n<p>This codex contains most of Luke and John (Lk 3:18–4:2; 4:34–5:10; 5:37–18:18; 22:4–24:53; Jn 1:1–11:45, 48-57; 12:3–13:1, 8-9; 14:8-30; 15:7-8.) The manuscript does not include the pericope of the adulteress (7:53–8:11). The manuscript can be dated to the late second or early third century.<\/p>\n<p>The copyist of P75 was a literate scribe trained in making books. His craftsmanship shows through in his tight calligraphy and controlled copying. The handwriting displayed in this manuscript is typically called by paleographers the common angular type of the late second to early third century. The scribe’s Christianity shows in his abbreviations of the <em>nomina sacra<\/em><em>,<\/em> as well as in his abbreviation of the word “cross.” These are telltale signs of a scribe who belonged to the Christian community. Furthermore, the large typeface indicates that the manuscript was composed to be read aloud to a Christian congregation. The scribe even added a system of sectional divisions to aid any would-be lector. Thus, we have a manuscript written by a Christian for other Christians.<\/p>\n<p>There are several indications of the scribe’s Alexandrian orientation. First and foremost is his scriptoral acumen. He is the best of all the early Christian scribes, and his manuscript is an extremely accurate copy. P75 is the work of an extremely disciplined scribe who copied with the intention of being careful and accurate. Scholars generally agree that P75 displays the kind of text that was used in making Codex Vaticanus (there is 87 percent agreement between P75 and B). As such, textual scholars have a high regard for P75’s textual fidelity.<\/p>\n\n<h5>Other Papyrus Manuscripts<\/h5>\n<h6>P4 + P64 + P67<\/h6>\n<p>These three papyrus manuscripts are part of one codex dated <span>AD<\/span> 150–175. The manuscript was the work of a professional scribe, and the text is extremely accurate.<\/p>\n<h6>P32 (Rylands Papyrus 5)<\/h6>\n<p>This manuscript, preserving Titus 1:11-15; 2:3-8, is dated c. 175, making it the earliest extant copy of any of the Pastoral Epistles. P32 shows agreement with א and with F and G. Since F and G (nearly identical manuscripts) go back to the same archetype, it is possible that P32 could be linked to the same source.<\/p>\n<h6>P52 (Rylands Papyrus 457)<\/h6>\n<p>This fragment, containing John 18:31-34, 37-38, is noteworthy because of its date: c. 110–125. Many scholars (F. Kenyon, H. I. Bell, A. Deissmann, and W. H. P. Hatch) have confirmed this dating. The manuscript came from the Fayum or Oxyrhynchus site. It was acquired in 1920 by Grenfell, but it remained unnoticed among hundreds of papyri until 1934, when C. H. Roberts recognized that this fragment preserves a few verses from John’s Gospel.<\/p>\n<p class=\"h2\" id=\"ImportantUncialManuscripts\">Important Uncial Manuscripts<\/p>\n<p>The manuscripts typically classified as “uncial” are so designated to differentiate them from papyrus manuscripts. In a sense, this is a misnomer because the real difference has to do with the material they are written on—vellum (treated animal hide) as compared to papyrus—not the kind of letters used. Indeed, the papyri are also written in uncials (capital letters), but the term “uncial” typically describes the majuscule lettering that was prominent in fourth-century biblical texts, such as in א, A, B, C.<\/p>\n<h5>Codex Sinaiticus (or א)<\/h5>\n<p>This codex contains the entire OT and the NT in this order: the four Gospels, the Pauline Epistles (including Hebrews), Acts, the General Epistles, Revelation. It also includes the Epistle of Barnabas and the Shepherd of Hermas. The codex cannot be earlier than 340 (the year Eusebius died) because the Eusebian sections of the text are indicated in the margins of the Gospels by a contemporary hand. Most scholars date it 350–375.<\/p>\n<p>This codex was discovered by Constantin von Tischendorf in St Catherine’s Monastery (situated at the foot of Mt Sinai). On a visit to the monastery in 1844 he noticed in a wastebasket some parchment leaves that were being used to light the lamps. He was allowed to take this waste paper, which proved to be 43 leaves from various parts of the Greek translation of the OT.<\/p>\n<p>In 1853 he made a second trip to the monastery and found nothing. In 1859, however, on his third trip, he found not only other parts of the OT but also the complete NT. He was finally able to persuade the monastery authorities to present the manuscript to the czar, the great patron of the Greek Catholic Church, who placed it in the Imperial Library in St Petersburg. The czar gave great honors to the monastery and its authorities, and everybody seemed well pleased. Later Tischendorf was charged with having stolen the manuscript from its lawful owners, but the better textual scholars do not accept that story.<\/p>\n\n<p>The manuscript remained in the Imperial Library until 1933, when it was purchased by the British Museum for the huge sum of £100,000 (about $500,000). Textual criticism made the headlines because one manuscript was bought for this much money, raised largely by public subscription during the Great Depression. The manuscript is now on display in the manuscript room of the museum, where it is considered one of its most prized possessions.<\/p>\n<p>The text of Sinaiticus is very closely related to that of Codex Vaticanus. They agree in presenting the purest type of text, usually called the Alexandrian text type. Tischendorf greatly used the textual evidence of Codex Sinaiticus in preparing his critical editions of the Greek NT. Tischendorf thought four scribes had originally produced the codex, whom he named scribes A, B, C, D. After reinvestigation, H. J. Milne and T. C. Skeat identified only three scribes: A (who wrote the historical and poetical books of the OT, as well as most of the NT), B (who wrote the Prophets and the Shepherd of Hermas), and D (who wrote some Psalms, Tobit, Judith, and 4 Maccabees, and redid small sections of the NT). Milne and Skeat demonstrated that scribe A of Codex Vaticanus was likely the same scribe as scribe D of Codex Sinaiticus. If this true, then א is contemporary with B—perhaps produced in the same scriptorium in Alexandria. Codex Sinaiticus provides a fairly reliable witness to the NT; however, the scribe was not as careful as the scribe of B.<\/p>\n<h5>Codex Alexandrinus (A)<\/h5>\n<p>This is one of the three most important codices containing early copies of the whole Bible in Greek (the other two being the Vaticanus and Sinaiticus codexes). The name Alexandrinus comes from ancient records suggesting that it was copied in Egypt during the early part of the fifth century <span>AD<\/span>. The early history of this manuscript and its Egyptian provenance is partially revealed by its flyleaves. A note by Cyril of Lucar (patriarch of Alexandria and then of Constantinople in the 1620s) states that, according to tradition, it was written by Thecla, a noble lady of Egypt shortly after the Council of Nicaea (325) and that her name was originally inscribed at the end of the volume but the last page was lost due to mutilation. An Arabic note of the 13th or 14th century also says that the manuscript was written by “Thecla the martyr.” Another Arabic note says that is was presented to the patriarchal cell of Alexandria (c. 1098). Cyril of Lucar took the manuscript from Alexandria to Constantinople in 1621 and then gave it to Charles I of England in 1627, where it became part of the Royal Library, then later the British Museum.<\/p>\n<p>Only 773 of the original 820 or so pages still exist. The rest were lost as the book was passed down through the centuries. The surviving parts of Alexandrinus contain a Greek translation of the whole OT, the Apocrypha (including four books of Maccabees and Psalm 151), most of the NT, and some early Christian writings (of which the First and Second Epistles of Clement to the Corinthians are the most important).<\/p>\n<p>Frederick Kenyon thought the codex was the work of five scribes, to each of whom he designated a Roman numeral. According to Kenyon, scribes I and II copied the OT; scribe III did Matthew, Mark, 1 Corinthians 10:8—Philemon 1:25; scribe IV did Luke—Acts, General Epistles, Romans 1:1—1 Corinthians 10:8; and scribe V did Revelation. Milne and Skeat, however, argued that the whole codex was the work of two copyists (I and II). W. H. P. Hatch noted that many corrections have been made in the manuscript, most of them at an early date. Some of these corrections were introduced by the scribe himself, and others came from later hands.<\/p>\n<p>Evidently, the scribes of this codex used exemplars of varying quality for various sections of the NT. The exemplar used for the Gospels was of poor quality, reflecting a Byzantine text type. Its testimony in the Epistles is much better, and in Revelation it provides the best witness to the original text.<\/p>\n\n<h5>Codex Vaticanus (B)<\/h5>\n<p>Codex Vaticanus is the Vatican Manuscript, so named because it is the most famous manuscript in the Vatican Library in Rome. This manuscript has been in the Vatican’s library since at least 1475, but it was not made available to scholars, such as Constantin von Tischendorf and Samuel Tregelles, until the middle of the 19th century.<\/p>\n<p>At one time, the codex contained the whole Greek Bible, including most of the books of the Apocrypha, but it has lost many of its leaves. Originally it must have had about 820 leaves (1,640 pp), but now it has 759—617 in the OT and 142 in the NT. The major gaps of the manuscript are Genesis 1:1–46:28; 2 Samuel 2:5-7, 10-13; Psalms 106:27–138:6; Hebrews 9:14–13:25; the Pastoral Epistles; and Revelation. Each leaf measures ten and a half by ten inches (26.7 by 25.4 centimeters). Each page has three columns (two for the poetical books) with 40 to 44 lines to the column. The manuscript was written by two different scribes. It is dated in the early to middle part of the fourth century. It is not known where the manuscript originated, but it has been in the Vatican Library from the time of its earliest catalog in 1475.<\/p>\n\n<p>When Napoleon conquered Rome, he brought its treasures to Paris, including this manuscript. The scholar Hug identified it and called the attention of other scholars to it. After the downfall of Napoleon, the manuscript was returned to the Vatican Library. Competent textual scholars were not allowed to do careful work on it until a photographic edition was published in 1890. It is now on exhibit in the Vatican Library.<\/p>\n<p>The text of the Vatican Manuscript is much like that of Codex Sinaiticus. These are generally recognized as the two finest examples of the Alexandrian type of Greek text of the NT. The Greek text of the OT is very fine too, but it is not quite so important, as the original language of the OT was Hebrew. Virtually all the textual scholars since the days of Brooke Westcott and Fenton Hort (who brought out their Greek Testament, including their theory of textual criticism, in 1881), recognize this neutral type of text as a very early text and a very pure text, an extremely accurate reproduction of what the original text must have been. Westcott and Hort called it a second-century text accurate in 999 out of 1,000 words so far as any matter of translatable difference was concerned. א and B are the finest examples of this type of text, but it is also found in a few other Greek uncial manuscripts, a few of the early translations, and in the writings of a few of the early church fathers. Since the days of Westcott and Hort, their theory has been confirmed by the discovery of some papyrus manuscripts, notably the Bodmer Papyri, discovered in the 1950s.<\/p>\n<h5>Codex Ephraemi Rescriptus (C)<\/h5>\n<p>This codex is a palimpsest (the original writing was erased and different words written on the same material). It originally contained the entire Bible but now has only parts of six OT books and portions of all NT books except 2 Thessalonians and 2 John. The single-column Bible text, written in the 5th century <span>AD<\/span>, was erased in the 12th century and replaced by a two-column text of a Greek translation of sermons or treatises by a certain Ephraem, a 4th-century Syrian church leader. Such a practice was common in periods of economic depression or when parchment was scarce. The original writing was scraped from the writing surface and the surface smoothed. Then new compositions could be written on the prepared surface. Using chemicals Tischendorf was able to read much of the erased document.<\/p>\n<p>The manuscript may have been brought from the east to Florence by a learned Greek named Andrew John Lascar in the time of Lorenzo de’Medici. Since Lascar was known as Rhyndacenus (from the river Rhyndacus), he probably came from the region of Phrygia (site of ancient Laodicea). Where the manuscript was prior to this is not known. The Ephraemi manuscript was brought to Italy in the early sixth century, where it became the property of the Medici family. Catherine de’Medici took it to France, where it remains today.<\/p>\n<p>The text of this manuscript is mixed—it is compounded from all the major text types, agreeing frequently with the later koine of Byzantine type, which most scholars regard as the least valuable type of NT text.<\/p>\n<h5>Codex Bezae (D)<\/h5>\n<p>This is a Greek-Latin diglot containing Matthew—Acts, 3 John, with lacunae. Most scholars date it late fourth or early fifth century (c. 400). Some scholars think the codex was produced in either Egypt or North Africa by a scribe whose mother tongue was Latin. Another scholar (D. C. Parker) has argued that it was copied in Beirut, a center of Latin legal studies during the fifth century, where both Latin and Greek were used. Evidently, it was produced by a scribe who knew Latin better than Greek, and then was corrected by several scribes. In any event, the codex somehow came into the hands of Theodore Beza, French scholar and successor to Calvin. Beza gave it to the Cambridge University Library in 1581.<\/p>\n<p>This codex is probably the most controversial of the NT uncials because of its marked independence. Its many additions, omissions, and alterations (especially in Luke and Acts) are the work of a significant theologian. A few earlier manuscripts (P29, P38, P48, and 0171) appear to be precursors to the type of text found in D, which is considered the principal witness of the Western text-type. Thus, Codex Bezae could be a copy of an earlier revised edition. This reviser must have been a scholar who had a propensity for adding historical, biographical, and geographical details. More than anything, he was intent on filling in gaps in the narrative by adding circumstantial details.<\/p>\n<h5>Codex Washingtonianus, or The Freer Gospels (W)<\/h5>\n<p>This codex, dated around 400, has the four Gospels and Acts. It is often referred to as the Freer Gospels—named after its owner, Charles Freer. The codex likely came from the ruins of a monastery near Giza. The handwriting is quite similar to that found in a fifth-century fragment of the book of Enoch found at Akhmim in 1886.<\/p>\n<p>Codex W was copied from a parent manuscript (exemplar) that had been pieced together from several different manuscripts. This is obvious because the textual presentation of W is noticeably variegated and even the stratification of the text is matched by similar variations in paragraphing. The scribe who collated the parent manuscript drew upon various sources to put together his Gospel codex. It is likely that the scribe of the parent manuscript used a text that came from North Africa (the “Western” text) for the first part of Mark, and the scribe of W used manuscripts from Antioch for Matthew and the second part of Luke to fill the gaps in the more ancient manuscript he was copying. Detailed textual analysis reveals the variegated textual stratifications of W, as follows: in Matthew the text is Byzantine; in Mark the text is first Western (1:1–5:30), then Caesarean in Mark 5:31–16:20 (akin to P45); in Luke the text is first Alexandrian (1:1–8:12), then Byzantine. John is more complicated because the first part of John (1:1–5:11), which fills a quire, was the work of a seventh-century scribe who must have replaced a damaged quire. (W<span>s<\/span> designates the work of this scribe.) This first section has a mixture of Alexandrian and Western readings, as does the rest of John.<\/p>\n<h5>Codex 1739<\/h5>\n<p>This tenth-century codex has Acts and the Epistles. The manuscript was discovered at Mt Athos in 1879 by E. von der Goltz. The manuscript has strong textual affinities with P46, B, 1739, Coptic Sahidic, Coptic Boharic, Clement, and Origen. The relationship between P46, B, and 1739 is remarkable because 1739 is a tenth-century manuscript that was copied from a fourth-century manuscript of excellent quality. According to a colophon, the scribe of 1739 for the Pauline Epistles followed a manuscript that came from Caesarea in the library of Pamphilus and that contained an Origenian text. The three manuscripts, P46, B, and 1739, form a clear textual line: from P46 (early second century) to B (early fourth century) to 1739 (tenth century based on fourth century).<\/p>\n<p class=\"h2\" id=\"TheTextoftheNewTestament\">The Text of the New Testament<\/p>\n<p>The original text of the NT is the “published” text—that is, the text as it was in its final edited form and released for circulation in the Christian community. For some books of the NT, there is little difference between the original composition and the published text. After the author wrote or dictated his work, he (or an associate) made the final editorial corrections and then released it for distribution. As is the case for books published in modern times, so in ancient times, the original writing of the author is not always the same as what is published—due to the editorial process. Nonetheless, the author is credited with the final edited text, and the published book is attributed to the author and considered the autograph. This autograph is the original published text. Of course, in this case the autographs do not exist, so scholars have to rely on copies to recover or reconstruct the original wording.<\/p>\n<p>Some scholars think it is impossible to recover the original text of the Greek NT because they have not been able to reconstruct the early history of textual transmission. Other modern scholars are less pessimistic but still quite guarded in affirming the possiblity. And yet others are optimistic because we possess many early manuscripts of excellent quality and because our view of the early period of textual transmission has been getting clearer and clearer.<\/p>\n<p>When we speak of recovering the text of the NT, we are referring to individual books of the NT, not to the entire volume per se, because each book (or group of books—such as the Pauline Epistles) had its own unique history of textual transmission. The earliest extant copy of an entire NT text is the one preserved in Codex Sinaiticus (written about <span>AD<\/span> 375). (Codex Vaticanus lacks the Pastoral Epistles and Revelation.) Prior to the fourth century, the NT was circulated in its various parts: as a single book or a group of books (such as the four Gospels or the Pauline Epistles). Manuscripts from the late first century to the third century have been found with individual books such as Matthew (P1, P77), Mark (P88), Luke (P69), John (P5, 22, 52, 66), Acts (P91), Revelation (P18, 47), or containing groups of books, such as the four Gospels with Acts (P45), the Pauline Epistles (P30, P46, P92), the Petrine Epistles and Jude (P72). Each of the books of the NT has had its own textual history and has been preserved with varying degrees of accuracy. Nonetheless, all of the books were altered from the original state due to the process of manual copying decade after decade and century after century. And the text of each of the books needs to be recovered.<\/p>\n<p>The NT text was affected with many variations in its early history. In the late first and early second century, the oral traditions and the written word existed side by side with equal status—especially with respect to the material of the Gospels. Often, the text was changed by scribes attempting to conform the written message to the oral tradition or attempting to conform one Gospel account to another. By the end of the second century and into the third century, many of the significant variant readings entered into the textual stream.<\/p>\n<p>The early period of textual transmission, however, was not completely marred by textual infidelity and scribal liberty. There were those scribes who copied the text faithfully and reverently—that is, they recognized that they were copying a sacred text written by an apostle. The formalization of canonization did not ascribe this sacredness to the text. Canonization came about as the result of common, historical recognition of the sacredness of various NT books. Certain NT books, such as the four Gospels, Acts, and Paul’s epistles were considered inspired literature from the onset. As such, certain scribes copied them with reverential fidelity.<\/p>\n<p>Other scribes, however, felt free to make “improvements” in the text—either in the interest of doctrine and harmonization or due to the influence of a competitive oral tradition. The manuscripts produced in such a manner created a kind of “popular text”—i.e., an uncontrolled text. (This text type used to be called the “Western text,” but scholars now recognize this as a misnomer.)<\/p>\n<p>During the second century, there were a few men who produced recensions of the NT text. According to Eusebius, Theodotus (and his followers) altered the text for their own purposes. In the middle of the second century, Marcion expunged his copies of the Gospel according to Luke of all references to the Jewish background of Jesus, and Tatian’s harmony of the Gospels contains several textual alterations that gave support to ascetic views. And yet another recendor created the D-type text for the Gospels and Acts. This theologically minded redactor, living in the late second or third century, created a text that had short-lived popularity. Three third-century papyri, P29, P38, P48, each containing a portion from the book of Acts, may be precursors to the D-type text in Acts. But there are other papyri containing portions of Acts that provide even earlier testimony to a purer form of Acts—namely, P45 (c. 150) and P91 (c. 200), thereby showing that the D-type text of Acts did not necessarily antedate the purer form.<\/p>\n<p>Besides these endeavors—which are all noted for creating textual impurities—there was no recension of the NT text in the second century. Rather, it was a period in which there were scribes who exercised freedom in copying and those who demonstrated acumen. The manuscripts produced by the latter are those that come closest to preserving the original text. A prime example of an accurate late-second-century manuscript is P75.<\/p>\n<p>It is a well-known fact that the text produced by the scribe of P75 is a very accurate manuscript. It is also well-known that P75 was the kind of manuscript used in formulating Codex Vaticanus—the readings of P75 and B are remarkably similar. Prior to the discovery of P75, certain scholars thought Codex Vaticanus was the work of a fourth-century recension; others (chiefly Hort) thought it must trace back to a very early and accurate copy. Hort said that Codex Vaticanus preserves “not only a very ancient text, but a very pure line of a very ancient text” (Westcott and Hort, <em>The<\/em> <em>Introduction to the New Testament in the Original Greek,<\/em> pp 250–51). P75 appears to have shown that Hort was right.<\/p>\n<p>Prior to the discovery of P75, many textual scholars were convinced that the second- and third-century papyri displayed a text in flux, a text characterized only by individual independence. The Chester Beatty Papyrus, P45, and the Bodmer Papyri, P66 and P72 (in 2 Peter and Jude), show this kind of independence. Scholars thought that scribes at Alexandria must have used several such texts to produce a good recension—as is exhibited in Codex Vaticanus. But we now know that Codex Vaticanus was not the result of a scholarly recension, resulting from editorial selection across the various textual histories. Rather, it is now quite clear that Codex Vaticanus was simply a copy (with some modifications) of a manuscript much like P75, not a fourth-century recension.<\/p>\n<p>Some scholars may point out that this does not automatically mean that P75 and B represent the original text. What it does mean, they say, is that we have a second-century manuscript showing great affinity with a fourth-century manuscript whose quality has been highly esteemed. But various scholars have demonstrated that there was no Alexandrian recension before the time of P75 (late second century) and B (early fourth) and that both these manuscripts represent a relatively pure form of preservation of a relatively pure line of descent from the original text.<\/p>\n<p>The current view about the early text is that certain scribes in Alexandria and\/or scribes familiar with Alexandrian scriptoral practices (perhaps those in Oxyrhynchus) were probably responsible for maintaining a relatively pure text throughout the second, third, and fourth centuries. The Alexandrian scribes, associated with or actually employed by the scriptorium of the great Alexandrian library and\/or members of the scriptorium associated with the catechetical school at Alexandria (called the <em>Didaskelion<\/em>), were trained philologists, grammarians, and textual critics. Their work on the NT was not recensional—that is, it was not an organized emendation of the text. Rather, the work of purification and preservation was probably done here and there by various individuals trained in text criticism. This is apparent in the production of P66, which contains the Gospel of John. This manuscript was probably produced in an Egyptian scriptorium by a novice scribe who made many blunders, which were subsequently corrected by another scribe working in the same scriptorium. The first text produced by the novice could be classified as being very “free,” but the corrected text is far more accurate. (See the discussion on this manuscript above.)<\/p>\n<p>What appears to have happened with the copying of the NT text in the early period in Egypt has been poignantly characterized by Zuntz. He said that when a book was immensely popular (such as Homer’s <em>Iliad<\/em> and <em>Odyssey,<\/em> or Plato’s writings), it was copied with wild enthusiasm by novice and scholar alike. But when grammarians and scribes got ahold of it, they tried to rid it of textual corruption. In the process, however, they may have obliterated some authentic readings, but not many. Thus, the popular text (also known as the “Western text”) could have preserved the original wording in some cases. The popular or free kind of text is displayed in several third-century manuscripts: P9, P37, P40, P45, P72, and P78.<\/p>\n<p>In brief, this popular text is usually displayed in any kind of manuscript that was not produced by Alexandrian influences. This text, given to independence, is not as trustworthy as the Alexandrian text type. But because the Alexandrian text is known as a polished text, the popular text sometimes preserved the original wording. When a variant reading has the support of “Western” and Alexandrian texts, it is very likely original; but when the two are divided, the Alexandrian witnesses more often preserve the original wording.<\/p>\n<p>One dilemma still remains for some textual critics. They cannot explain how a P75\/B-type text coexisted with a Western-type text in the second century. All that can be said is that the Western text generally appears to be inferior to the P75\/B-type text. Of course, this kind of judgment troubles certain scholars, who point out that the esteem given to B and P75 is based on a subjective appreciation of the kind of text they contain (as over against the Western text) rather than on any kind of theoretical reconstruction of the early transmission of the text. This same subjective estimation was at work when Westcott and Hort decided that B was intrinsically superior to D (see their <em>Introduction,<\/em> pp 32–42). Yet the praxis of textual criticism time and again demonstrates that the P75\/B-type text is intrinsically superior to the Western text.<\/p>\n<p>In the final analysis, the manuscripts that represent a pure preservation of the original text are usually those called “Alexandrian.” Some scholars, such as Bruce Metzger, have called the earlier manuscripts “protoAlexandrian,” for they (or manuscripts like them) are thought of as being used to compose an Alexandrian-type text. However, this is looking at things from the perspective of the fourth century. We should look at things from the second century onward and then compare fourth-century manuscripts to those of the second. The second-century manuscripts could still be called “Alexandrian” in the sense that they were produced under Alexandrian influences. Perhaps a distinguishing terminology could be “early Alexandrian” (pre-Constantine) and “later Alexandrian” (post-Constantine). Manuscripts designated as “early Alexandrian” would generally be purer, less editorialized. Manuscripts designated “later Alexandrian” would display editorialization, as well as the influence of other textual traditions.<\/p>\n<p>The “early Alexandrian” text is reflected in many second- and third-century manuscripts. On the top of the list is P75 (c. 175), the work of a competent and careful scribe. Not far behind in quality is P4+P64+P67 (c. 150), the work of an excellent copyist. Other extremely good copies are P1 (c. 200), P20 (early third century), P23 (c. 200), P27 (third century), P28 (third century), P32 (c. 150), P39 (third century), P46 (c. 125), P65 (third century), P66 (in its corrected form—P66<span>c<\/span>; c. 150), P70 (third century), P77 (c. 150), P87 (c. 125), P90 (c. 175), and P91 (c. 200). Several of these manuscripts have been placed in the “strict” category by textual critics Kurt and Barbara Aland—that is, they exhibit “strict” scribal control and therefore are accurate copies of an exemplar, if not the original. These manuscripts are P1, P23, P35, P37, P39, P64\/67, P65, P70, and P75.<\/p>\n<p>The “later Alexandrian” text, which displays editorial polishing, is exhibited in a few manuscripts, such as א (fourth century), T (fifth century), ע (seventh century), L (eighth century), 33 (ninth century), 1739 (a tenth-century manuscript copied from a fourth-century Alexandrian manuscript much like P46), and 579 (13th century). Beginning in the fifth century, Byzantine-type manuscripts began to make their influence in Egypt. Some manuscripts dated around 400 that came from Egypt clearly reflect this influence; Codex Alexandrinus (A) is probably the best example. Other Egyptian manuscripts of this era, such as Codex Sinaiticus (א) and Codex Washingtonianus (W) display large-scale harmonization, which cannot be directly linked to any kind of recension.<\/p>\n<p>At the end of the third century, another kind of Greek text came into being and then grew in popularity until it became the dominant text-type throughout Christendom. This is the text-type first instigated by Lucian of Antioch, according to Jerome (in his introduction to his Latin translation of the Gospels). Lucian’s text was a definite recension (i.e., a purposely created edition)—as opposed to the Alexandrian text-type that came about as the result of a process wherein the Alexandrian scribes, upon comparing many manuscripts, attempted to preserve the best text—thereby serving more as textual critics than editors. Of course, the Alexandrians did do some editing—such as we would call copy-editing. The Lucianic text is the outgrowth and culmination of the popular text; it is characterized by smoothness of language, which is achieved by the removal of obscurities and awkward grammatical constructions and by the conflation of variant readings. Lucian (and\/or his associates) must have used many different kinds of manuscripts of varying qualities to produce a harmonized, edited NT text. The kind of editorial work that went into the Lucianic text is what we would call substantive editing.<\/p>\n<p>Lucian’s text was produced prior to the Diocletian persecution (c. 303), during which time many copies of the NT were confiscated and destroyed. Not long after this period of devastation, Constantine came to power and then recognized Christianity as the state religion. There was, of course, a great need for copies of the NT to be made and distributed to churches throughout the Mediterranean world. It was at this time that Lucian’s text began to be propagated by bishops going out from the Antiochan school to churches throughout the East, taking the text with them. Lucian’s text soon became the standard text of the Eastern church and formed the basis for the Byzantine text—and is thus the ultimate authority for the Textus Receptus.<\/p>\n<p>While Lucian was forming his recension of the NT text, the Alexandrian text was taking on its final shape. As was mentioned earlier, the formation of the Alexandrian text-type was the result of a process (as opposed to a single editorial recension). The formation of the Alexandrian text involved minor textual criticism (i.e., selecting variant readings among various manuscripts) and copyediting (i.e., producing a readable text). There was far less tampering with the text in the Alexandrian text-type than in the Lucian, and the underlying manuscripts for the Alexandrian text-type were superior to those used by Lucian. Perhaps Hesychius was responsible for giving the Alexandrian text its final shape, and Athanasius of Alexandria may have been the one who made this text the archetypal text for Egypt.<\/p>\n<p>As the years went by, there were fewer and fewer Alexandrian manuscripts produced, and more and more Byzantine manuscripts manufactured. Very few Egyptians continued to read Greek (with the exception of those in St Catherine’s Monastery, the site of the discovery of Codex Sinaiticus), and the rest of the Mediterranean world turned to Latin. It was only those in the Greek-speaking churches in Greece and Byzantium that continued to make copies of the Greek text. For century after century—from the 6th to the 14th—the great majority of NT manuscripts were produced in Byzantium, all bearing the same kind of text. When the first Greek NT was printed (c. 1525), it was based on a Greek text that Erasmus had compiled, using a few late Byzantine manuscripts. This printed text, with minor revisions, became the Textus Receptus.<\/p>\n<p>Beginning in the 17th century, earlier manuscripts began to be discovered—manuscripts with a text that differed from that found in the Textus Receptus. Around 1630, Codex Alexandrinus was brought to England. An early fifth-century manuscript, containing the entire NT, it provided a good, early witness to the NT text (it is an especially good witness to the original text of Revelation). Two hundred years later, a German scholar named Constantin von Tischendorf discovered Codex Sinaiticus in St Catherine’s Monastery (located near Mt Sinai). The manuscript, dated around <span>AD<\/span> 360, is one of the two oldest vellum (treated animal hide) manuscripts of the Greek NT. The earliest vellum manuscript, Codex Vaticanus, had been in the Vatican’s library since at least 1481, but it had not been made available to scholars until the middle of the 19th century. This manuscript, dated slightly earlier (<span>AD<\/span> 350) than Codex Sinaiticus, had both the OT and NT in Greek, excluding the last part of the NT (Hebrews 9:15 to Revelation 22:21 and the Pastoral Epistles). A hundred years of textual criticism has determined that this manuscript is one of the most accurate and reliable witnesses to the original text.<\/p>\n<p>Other early and important manuscripts were discovered in the 19th century. Through the tireless labors of men like Constantin von Tischendorf, Samuel Tregelles, and F. H. A. Scrivener, manuscripts such as Codex Ephraemi Rescriptus, Codex Zacynthius, and Codex Augiensis were deciphered, collated, and published.<\/p>\n<p>As the various manuscripts were discovered and made public, certain scholars labored to compile a Greek text that would more closely represent the original text than did the Textus Receptus. Around 1700 John Mill produced an improved Textus Receptus, and in the 1730s Johannes Albert Bengel (known as the father of modern textual and philological studies in the NT) published a text that deviated from the Textus Receptus according to the evidence of earlier manuscripts.<\/p>\n<p>In the 1800s certain scholars began to abandon the Textus Receptus. Karl Lachman, a classical philologist, produced a fresh text (in 1831) that represented the fourth-century manuscripts. Samuel Tregelles (self-taught in Latin, Hebrew, and Greek), laboring throughout his entire lifetime, concentrated all of his efforts in publishing one Greek text (which came out in six parts, from 1857 to 1872). As is stated in the introduction to this work, Tregelles’s goal was “to exhibit the text of the NT in the very words in which it has been transmitted on the evidence of ancient authority.” Henry Alford also compiled a Greek text based upon the best and earliest manuscripts. In his preface to <em>The Greek New Testament<\/em> (a multivolume commentary on the Greek NT, published in 1849), Alford said he labored for the “demolition of the unworthy and pedantic reverence for the received text, which stood in the way of all chance of discovering the genuine word of God.”<\/p>\n<p>During this same era, Tischendorf was devoting a lifetime of labor to discovering manuscripts and producing accurate editions of the Greek NT. In a letter to his fiancé he wrote, “I am confronted with a sacred task, the struggle to regain the original form of the NT.” In fulfillment of his desire, he discovered Codex Sinaiticus, deciphered the palimpsest Codex Ephraemi Rescriptus, collated countless manuscripts, and produced several editions of the Greek NT (the eighth edition is considered the best).<\/p>\n<p>Aided by the work of the previous scholars, two British men, Brooke Westcott and Fenton Hort, worked together for 28 years to produce a volume entitled <em>The New Testament in the Original Greek<\/em> (1881). Along with this publication, they made known their theory (which was chiefly Hort’s) that Codex Vaticanus and Codex Sinaiticus (along with a few other early manuscripts) represented a text that most closely replicated the original writing. They called this text the Neutral Text. (According to their studies, the Neutral Text described certain manuscripts that had the least amount of textual corruption.) This is the text that Westcott and Hort relied upon for compiling their volume.<\/p>\n<p>The 19th century was a fruitful era for the recovery of the Greek NT; the 20th century, no less so. Those living in the 20th century have witnessed the discovery of the Oxyrhynchus Papyri, the Chester Beatty Papyri, and the Bodmer Papyri. To date, there are nearly 100 papyri containing portions of the NT—several of which date from the late first century to the early fourth century. These significant discoveries, providing scholars with many ancient manuscripts, have greatly enhanced the effort to recover the original wording of the NT.<\/p>\n<p>At the beginning of the 20th century, Eberhard Nestle used the best editions of the Greek NT produced in the 19th century to compile a text that represented the majority consensus. The work of making new editions was carried on by his son for several years, and then came under the care of Kurt Aland. The latest edition (the 27th) of Nestle-Aland’s <em>Novum Testamentum Graece<\/em> appeared in 1993. The same Greek text appears in another popular volume published by the United Bible Societies, called the <em>Greek New Testament<\/em> (fourth edition). Aland has argued that the Nestle-Aland text, 27th edition (NA<span>27<\/span>), comes closer to the original text of the NT than did Tischendorf or Westcott and Hort. And in several writings he intimates that NA<span>27<\/span> may very well be the original text. Though few, if any, scholars would agree with this, the 27th edition of the Nestle-Aland text is regarded by many as representing the latest and best in textual scholarship.<\/p>\n<h5>New Testament Textual Criticism<\/h5>\n<p>Textual critics working with ancient literature universally acknowledge the supremacy of earlier manuscripts over later ones. Textual critics not working with the NT would love to have the same kind of early witnesses that biblical scholars possess. In fact, many of them work with manuscripts written 1,000 years after the autographs were composed! We all marvel that the Dead Sea Scrolls have provided a text that is nearly 800 years closer to the originals than the Masoretic manuscripts, and yet many of the Dead Sea manuscripts are still over 600 to 800 years removed from the time of original composition. NT textual critics have a great advantage!<\/p>\n<p>The 19th-century NT textual scholars—such as Lachmann, Tregelles, Tischendorf, Westcott and Hort—worked on the basis that the earliest witnesses are the best witnesses. Some textual scholars have continued this line of recovery using the testimony of the earlier witnesses. But many textual scholars since the time of Westcott and Hort have been less inclined to produce editions based on the theory that the earliest reading is the best. Most present-day textual critics are more inclined to endorse the maxim: the reading that is most likely original is the one that best explains the variants.<\/p>\n<p>This maxim (or “canon” as it is sometimes called), as good as it is, produces conflicting results. For example, two scholars, using this same principle to examine the same variant unit, will not agree. One will argue that one variant was produced by a copyist attempting to emulate the author’s style; the other will claim the same variant has to be original because it accords with the author’s style. One will argue that one variant was produced by an orthodox scribe attempting to rid the text of a reading that could be used to promote heterodoxy or heresy; another will claim that the same variant has to be original because it is orthodox and accords with Christian doctrine (thus a heterodox or heretical scribe must have changed it). Furthermore, this principle allows for the possibility that the reading selected for the text can be taken from any manuscript of any date. This can lead to subjective eclecticism.<\/p>\n<p>Modern textual scholars have attempted to temper the subjectivism by employing a method called “reasoned eclecticism.” This kind of eclecticism applies a combination of internal and external considerations, whereby the character of the variants is evaluated in light of the manuscripts’ evidence and vice versa. This is supposed to produce a balanced view and serve as a check against purely subjective tendencies.<\/p>\n<p>The Alands favor the same kind of approach, calling it the local-genealogical method, which is defined as follows:<\/p>\n<blockquote><p>It is impossible to proceed from the assumption of a manuscript stemma, and on the basis of a full review and analysis of the relationships obtaining among the variety of interrelated branches in the manuscript tradition, to undertake a recension of the data as one would do with other Greek texts. Decisions must be made one by one, instance by instance. This method has been characterized as eclecticism, but wrongly so. After carefully establishing the variety of readings offered in a passage and the possibilities of their interpretation, it must always then be determined afresh on the basis of external and internal criteria which of these readings (and frequently they are quite numerous) is the original, from which the others may be regarded as derivative. From the perspective of our present knowledge, this “local-genealogical” method (if it must be given a name) is the only one which meets the requirements of the NT textual tradition. (Introduction to <em>Novum Testamentum Graece,<\/em> 26th edition)<\/p><\/blockquote>\n<p>The “local-genealogical” method assumes that for any given variation unit any manuscript (or manuscripts) may have preserved the original text. Applying this method produces an extremely uneven documentary presentation of the text. Anyone studying the critical apparatus of NA<span>27<\/span> will detect that there is not an even documentary presentation. The eclecticism is dispersed throughout the text.<\/p>\n<p>“Reasoned eclecticism” and\/or the “local-genealogical” method tend to give priority to internal evidence over external evidence. But it has to be the other way around if we are going to recover the original text. This was Westcott and Hort’s opinion. With respect to their compilation of <em>The New Testament in the Original Greek,<\/em> Hort wrote, “Documentary evidence has been in most cases allowed to confer the place of honour against internal evidence” (<em>The Introduction to the New Testament in the Original Greek,<\/em> p 17).<\/p>\n<p>In this respect, Westcott and Hort need to be revived. Earnest Colwell was of the same mind when he wrote “Hort Redivivus: A Plea and a Program.” Colwell decried the growing tendency to rely entirely on the internal evidence of readings, without serious consideration of documentary evidence. He called upon scholars to make an attempt to reconstruct a history of the manuscript tradition. The abundance of manuscripts—several of which are very early—will aid scholars in this ongoing task.<\/p>","content_en":"<h3>BIBLE*, M<span>anuscripts and Text of the (New Testament)<\/span><\/h3>\n<p>Copies of the NT books produced by scribes and editions made from these copies. In the centuries prior to the simultaneous-multiple production of copies via dictation (wherein many scribes in a scriptorium transcribed a text dictated to them by one reader), all manuscript copies were made singly—each scribe producing a copy from an exemplar.<\/p>\n<p>Prior to the 15th century, when Johannes Gutenberg invented movable type for the printing press, all copies of any work of literature were made by hand (hence, the name “manuscript”). According to a current tabulation, there are 99 papyrus manuscripts, 257 uncial manuscripts, and 2,795 minuscule manuscripts. We can add 2,209 Greek lectionaries to this list. Therefore, we have over 5,350 manuscript copies of the Greek NT or portions thereof. No other work of Greek literature can boast of such numbers.<\/p>\n<p>Preview<\/p>\n<p>• Important Papyrus Manuscripts<\/p>\n<p>• Important Uncial Manuscripts<\/p>\n<p>• The Text of the New Testament<\/p>\n<p class=\"h2\" id=\"ImportantPapyrusManuscripts\">Important Papyrus Manuscripts<\/p>\n<p>Papyrus is a tall, aquatic reed, the pith of which is cut into strips, laid in a crosswork pattern and glued together to make a page for writing. The papyrus rolls of Egypt have been used as a writing surface since the early third millennium <span>BC<\/span>. The Greeks adopted papyrus around 900 <span>BC<\/span>, and later the Romans adopted its use. However, the oldest extant Greek rolls of papyrus date from the fourth century <span>BC<\/span>. Unfortunately, papyrus is perishable, requiring a dry climate for its preservation. That is why so many papyri have been discovered in the desert sands of Egypt.<\/p>\n<p>The NT papyrus manuscripts (abbreviated as “P”) are generally the earliest manuscripts of the NT. Broadly speaking, the most important ones can be categorized in three groups: the Oxyrhynchus Papyri (from Oxyrhynchus, Egypt), (2) the Beatty Papyri (named after the owner); and (3) the Bodmer Papyri (named after the owner).<\/p>\n<h5>The Oxyrhynchus Papyri<\/h5>\n<p>Beginning in 1898 B. P. Grenfell and A. S. Hunt discovered thousands of papyrus fragments in the ancient rubbish heaps of Oxyrhynchus, Egypt. This site yielded volumes of papyrus fragments containing all sorts of written material (literature, business and legal contracts, letters, etc.) as well as over 40 manuscripts containing portions of the NT. Some of the more noteworthy papyrus manuscripts from Oxyrhynchus are as follows:<\/p>\n<h6>P1 (P. Oxy. 2)<\/h6>\n<p>This late second-century manuscript contains Matthew 1:1-9, 12, 14-20. Grenfell and Hunt in the winter of 1896–97 went to Oxyrhynchus (now called El Bahnasa) in search of ancient Christian documents. P1 was discovered on the second day of the dig. At the time of this discovery, this was the earliest extant copy of any NT portion—at least 100 years earlier than Codex Vaticanus. The copyist of P1 seems to have faithfully followed a very reliable exemplar. Where there are major variants, P1 agrees with the best Alexandrian witnesses, especially B (Codex Vaticanus), from which it rarely varies.<\/p>\n<h6>P5 (P. Oxy. 208 and 1781)<\/h6>\n<p>Two separate portions of this third-century manuscript were unearthed from Oxyrhynchus by Grenfell and Hunt, both from the same papyrus manuscript. The first portion contains John 1:23-31, 33-40 on one fragment and John 20:11-17 on another—probably on the first and last quires of a manuscript containing only the Gospel of John. This portion was published in volume II of <em>Oxyrhynchus Papyri<\/em> in 1899; the second portion—containing John 16:14-30—was not published until 1922 in volume XV of <em>Oxyrhynchus Papyri.<\/em><\/p>\n<p>After examining the first portion, Grenfell and Hunt said, “The text is a good one, and appears to have affinities with that of Codex Sinaiticus, with which the papyrus agrees in several readings not found elsewhere.” The papyrus, written in a documentary hand, is marked for its brevity.<\/p>\n<h6>P13 (P. Oxy. 657 and PSI 1292)<\/h6>\n<p>This manuscript, dated between 175 and 225, contains 12 columns from a roll preserving the text of Hebrews 2:14–5:5; 10:8-22; 10:29–11:13; 11:28–12:7. The text of Hebrews was written in a reformed documentary hand on the back of the papyrus containing the new epitome of Livy. For this reason, some scholars think the manuscript was possibly brought to Egpyt by a Roman official and left behind when he left his post. P13 very often agrees with B, and it supplements B where it is lacking—namely, from Hebrews 9:14 to the end of Hebrews. P13 and P46 display nearly the same text. Out of a total of 88 variation-units, there are 71 agreements and only 17 disagreements.<\/p>\n<h6>P77 (P. Oxy. 2683 + 4405)<\/h6>\n<p>Dated c. 150–75, this is the earliest manuscript of Matthew (23:30-39). The manuscript is clearly a literary production. It was written in an elegant hand and has what was or became a standard system of chapter division, as well as punctuation and breathing marks. P77 has close textual affinities with Codex Sinaiticus.<\/p>\n<h6>P90 (P. Oxy. 3523)<\/h6>\n<p>This second-century manuscript (c. 150–75) contains John 18:36–19:7. The handwriting (an upright, rounded, elegant script) is much like that found in P66. Furthermore, P90 has more affinity with P66 than with any other single manuscript, though it does not concur with P66 in its entirety.<\/p>\n\n<h6>P. Oxy. 4404<\/h6>\n<p>Containing Matthew 21:34-37, 43, 45, this manuscript could be the earliest extant manuscript of the NT in that the script is early Roman and therefore could be dated to the early second century.<\/p>\n<h5>The Chester Beatty Papyri<\/h5>\n<p>These manuscripts were purchased from a dealer in Egypt during the 1930s by Chester Beatty and by the University of Michigan. The three manuscripts in this collection are very early and contain a large portion of the NT text. P45 (c. 200) contains portions of all four Gospels and Acts; P46 (c. 125) has almost all of Paul’s epistles and Hebrews; and P47 (third century) contains Revelation 9–17.<\/p>\n<h6>P45 (Chester Beatty Papyrus I)<\/h6>\n<p>This codex has the four Gospels and Acts (Mt 20:24-32; 21:13-19; 25:41–26:39; Mk 4:36–9:31; 11:27–12:28; Lk 6:31–7:7; 9:26–14:33; Jn 4:51–5:2, 21-25; 10:7-25; 10:30–11:10, 18-36, 42-57; Acts 4:27–17:17). The order of books in the original intact manuscript was probably as follows: Matthew, John, Luke, Mark, Acts (the so-called Western order). This manuscript was dated by Kenyon to the early third century, a date that was confirmed by the papyrologists W. Schubart and H. I. Bell. This continues to be the date assigned to this manuscript in modern handbooks on textual criticism and critical editions of the Greek NT, but the consistent formation of certain letters suggests an earlier date—maybe sometime in the late second century.<\/p>\n<p>The scribe of P45 worked without any intention of exactly reproducing his source. He wrote with a great amount of freedom—harmonizing, smoothing out, substituting at will. In short, the scribe did not actually copy words. He saw through the language to its idea-content, and copied that in words of his own choosing, or in rearranged order. Thus, in the scribe of P45 we see an exegete and a paraphraser.<\/p>\n<h6>P46 (Chester Beatty Papyrus II)<\/h6>\n<p>This codex has most of Paul’s epistles (excluding the Pastorals) in this order: Romans 5:17–6:14; 8:15–15:9; 15:11–16:27; Hebrews 1:1–13:25; 1 Corinthians 1:1–16:22; 2 Corinthians 1:1–13:13; Ephesians 1:1–6:24; Galatians 1:1–6:18; Philippians 1:1–4:23; Colossians 1:1–4:18; 1 Thessalonians 1:1; 1:9–2:3; 5:5-9, 23-28 (with minor lacunae in each of the books).<\/p>\n<p>The manuscript was originally dated to the early third century. But others, since, have dated the manuscript earlier in the second century. The scribe who produced this manuscript used an early, excellent exemplar. He was a professional scribe because there are stichoi notations at the end of several books (see the conclusion of Romans, 2 Corinthians, Ephesians, Philippians). The stichoi were used by professionals to note how many lines had been copied for commensurate pay. Most likely, the ex officio of the scriptorium (perhaps connected with a church library) paginated the codex and indicated the stichoi. The scribe himself made a few corrections as he went, and then several other readers made corrections here and there.<\/p>\n<p>The text of P46 shows a strong affinity with B (especially in Ephesians, Colossians, and Hebrews) and next with א (Codex Sinaiticus). P46 agrees much less with the later representatives of the Alexandrian text. In short, P46 is proto-Alexandrian. In Hebrews, P46 and P13 display nearly the same text. Out of a total of 88 variation-units, there are 71 agreements and only 17 disagreements.<\/p>\n<h6>P47 (Chester Beatty Papyrus III)<\/h6>\n<p>This third-century codex contains Revelation 9:10–17:2. The text of P47 agrees more often with that of Codex Sinaiticus than with any other manuscript (including Codex Alexandrinus and Codex Ephraemi Rescriptus), though it often shows independence.<\/p>\n<h5>The Bodmer Papyri<\/h5>\n<p>These manuscripts were purchased by M. Martin Bodmer from a dealer in Egypt during the 1950s and 1960s. The three important papyri in this collection are P66 (c. 175, containing almost all of John), P72 (third century, having all of 1 and 2 Peter and Jude), and P75 (c. 200, containing large parts of Luke 3—John 15).<\/p>\n<p class=\"h4\" id=\"P66\">P66 (Papyrus Bodmer II)<\/p>\n<p>This manuscript contains most of John’s Gospel (1:1–6:11; 6:35–14:26, 29-30; 15:2-26; 16:2-4, 6-7; 16:10–20:20, 22-23; 20:25–21:9). The manuscript does not include the pericope of the adulteress (7:53–8:11), making it the earliest witness to not include this spurious passage. The manuscript is usually dated as c. 200, but the renowned paleographer Herbert Hunger has argued that P66 should be dated to the first half, if not the first quarter, of the second century.<\/p>\n<p>According to recent studies, it seems evident that P66 has preserved the work of three individuals: the original scribe, a thoroughgoing corrector, and a minor corrector. With a practiced calligraphic hand, the original scribe of P66 wrote in larger print as he went along in order to fill out the codex. The large print throughout indicates that it was written to be read aloud to a Christian congregation. The text exhibits the scribe’s knowledge of other portions of Scripture (inasmuch as he harmonized John 6:69 to Matthew 16:16 and John 21:6 to Luke 5:5), his use of standard <em>nomina sacra<\/em> (a way of writing divine names), and his special use of <em>nomina sacra<\/em> for the words “cross” and “crucify.”<\/p>\n<p>The original scribe was quite free in his interaction with the text; he produced several singular readings that reveal his independent interpretation of the text. While the numerous scribal mistakes would seem to indicate that the scribe was inattentive, many of the singular readings—prior to correction—reveal that he was not detached from the narrative of the text. Rather, he became so absorbed in his reading that he often forgot the exact words he was copying. His task as a copyist was to duplicate the exemplar word for word, but this was frustrated by the fact that he was reading the text in logical semantic chunks and often became a coproducer of a new text. As a result, he continually had to stop his reading and make many in-process corrections. But he left several places uncorrected, which were later fixed by the <em>diorthotes<\/em> (official corrector). The finished product is quite good, presenting a text that is very close to the Alexandrian witnesses.<\/p>\n<h6>P72 (Papyrus Bodmer VII–VIII)<\/h6>\n<p>This manuscript, dated late third century, has an interesting collection of writings in one codex: 1 Peter 1:1–5:14; 2 Peter 1:1–3:18; Jude 1:1-25; the Nativity of Mary, the apocryphal correspondence of Paul to the Corinthians, the eleventh ode of Solomon, Melito’s Homily on the Passover, a fragment of a hymn, the Apology of Phileas, and Psalms 33 and 34.<\/p>\n<p>Scholars think that four scribes took part in producing the entire manuscript. First Peter has clear Alexandrian affinities—especially with B. Second Peter and (especially) Jude display more of an uncontrolled type text (usually associated with the “Western” text), with several independent readings.<\/p>\n<h6>P75 (Papyrus Bodmer XIV–XV)<\/h6>\n<p>This codex contains most of Luke and John (Lk 3:18–4:2; 4:34–5:10; 5:37–18:18; 22:4–24:53; Jn 1:1–11:45, 48-57; 12:3–13:1, 8-9; 14:8-30; 15:7-8.) The manuscript does not include the pericope of the adulteress (7:53–8:11). The manuscript can be dated to the late second or early third century.<\/p>\n<p>The copyist of P75 was a literate scribe trained in making books. His craftsmanship shows through in his tight calligraphy and controlled copying. The handwriting displayed in this manuscript is typically called by paleographers the common angular type of the late second to early third century. The scribe’s Christianity shows in his abbreviations of the <em>nomina sacra<\/em><em>,<\/em> as well as in his abbreviation of the word “cross.” These are telltale signs of a scribe who belonged to the Christian community. Furthermore, the large typeface indicates that the manuscript was composed to be read aloud to a Christian congregation. The scribe even added a system of sectional divisions to aid any would-be lector. Thus, we have a manuscript written by a Christian for other Christians.<\/p>\n<p>There are several indications of the scribe’s Alexandrian orientation. First and foremost is his scriptoral acumen. He is the best of all the early Christian scribes, and his manuscript is an extremely accurate copy. P75 is the work of an extremely disciplined scribe who copied with the intention of being careful and accurate. Scholars generally agree that P75 displays the kind of text that was used in making Codex Vaticanus (there is 87 percent agreement between P75 and B). As such, textual scholars have a high regard for P75’s textual fidelity.<\/p>\n\n<h5>Other Papyrus Manuscripts<\/h5>\n<h6>P4 + P64 + P67<\/h6>\n<p>These three papyrus manuscripts are part of one codex dated <span>AD<\/span> 150–175. The manuscript was the work of a professional scribe, and the text is extremely accurate.<\/p>\n<h6>P32 (Rylands Papyrus 5)<\/h6>\n<p>This manuscript, preserving Titus 1:11-15; 2:3-8, is dated c. 175, making it the earliest extant copy of any of the Pastoral Epistles. P32 shows agreement with א and with F and G. Since F and G (nearly identical manuscripts) go back to the same archetype, it is possible that P32 could be linked to the same source.<\/p>\n<h6>P52 (Rylands Papyrus 457)<\/h6>\n<p>This fragment, containing John 18:31-34, 37-38, is noteworthy because of its date: c. 110–125. Many scholars (F. Kenyon, H. I. Bell, A. Deissmann, and W. H. P. Hatch) have confirmed this dating. The manuscript came from the Fayum or Oxyrhynchus site. It was acquired in 1920 by Grenfell, but it remained unnoticed among hundreds of papyri until 1934, when C. H. Roberts recognized that this fragment preserves a few verses from John’s Gospel.<\/p>\n<p class=\"h2\" id=\"ImportantUncialManuscripts\">Important Uncial Manuscripts<\/p>\n<p>The manuscripts typically classified as “uncial” are so designated to differentiate them from papyrus manuscripts. In a sense, this is a misnomer because the real difference has to do with the material they are written on—vellum (treated animal hide) as compared to papyrus—not the kind of letters used. Indeed, the papyri are also written in uncials (capital letters), but the term “uncial” typically describes the majuscule lettering that was prominent in fourth-century biblical texts, such as in א, A, B, C.<\/p>\n<h5>Codex Sinaiticus (or א)<\/h5>\n<p>This codex contains the entire OT and the NT in this order: the four Gospels, the Pauline Epistles (including Hebrews), Acts, the General Epistles, Revelation. It also includes the Epistle of Barnabas and the Shepherd of Hermas. The codex cannot be earlier than 340 (the year Eusebius died) because the Eusebian sections of the text are indicated in the margins of the Gospels by a contemporary hand. Most scholars date it 350–375.<\/p>\n<p>This codex was discovered by Constantin von Tischendorf in St Catherine’s Monastery (situated at the foot of Mt Sinai). On a visit to the monastery in 1844 he noticed in a wastebasket some parchment leaves that were being used to light the lamps. He was allowed to take this waste paper, which proved to be 43 leaves from various parts of the Greek translation of the OT.<\/p>\n<p>In 1853 he made a second trip to the monastery and found nothing. In 1859, however, on his third trip, he found not only other parts of the OT but also the complete NT. He was finally able to persuade the monastery authorities to present the manuscript to the czar, the great patron of the Greek Catholic Church, who placed it in the Imperial Library in St Petersburg. The czar gave great honors to the monastery and its authorities, and everybody seemed well pleased. Later Tischendorf was charged with having stolen the manuscript from its lawful owners, but the better textual scholars do not accept that story.<\/p>\n\n<p>The manuscript remained in the Imperial Library until 1933, when it was purchased by the British Museum for the huge sum of £100,000 (about $500,000). Textual criticism made the headlines because one manuscript was bought for this much money, raised largely by public subscription during the Great Depression. The manuscript is now on display in the manuscript room of the museum, where it is considered one of its most prized possessions.<\/p>\n<p>The text of Sinaiticus is very closely related to that of Codex Vaticanus. They agree in presenting the purest type of text, usually called the Alexandrian text type. Tischendorf greatly used the textual evidence of Codex Sinaiticus in preparing his critical editions of the Greek NT. Tischendorf thought four scribes had originally produced the codex, whom he named scribes A, B, C, D. After reinvestigation, H. J. Milne and T. C. Skeat identified only three scribes: A (who wrote the historical and poetical books of the OT, as well as most of the NT), B (who wrote the Prophets and the Shepherd of Hermas), and D (who wrote some Psalms, Tobit, Judith, and 4 Maccabees, and redid small sections of the NT). Milne and Skeat demonstrated that scribe A of Codex Vaticanus was likely the same scribe as scribe D of Codex Sinaiticus. If this true, then א is contemporary with B—perhaps produced in the same scriptorium in Alexandria. Codex Sinaiticus provides a fairly reliable witness to the NT; however, the scribe was not as careful as the scribe of B.<\/p>\n<h5>Codex Alexandrinus (A)<\/h5>\n<p>This is one of the three most important codices containing early copies of the whole Bible in Greek (the other two being the Vaticanus and Sinaiticus codexes). The name Alexandrinus comes from ancient records suggesting that it was copied in Egypt during the early part of the fifth century <span>AD<\/span>. The early history of this manuscript and its Egyptian provenance is partially revealed by its flyleaves. A note by Cyril of Lucar (patriarch of Alexandria and then of Constantinople in the 1620s) states that, according to tradition, it was written by Thecla, a noble lady of Egypt shortly after the Council of Nicaea (325) and that her name was originally inscribed at the end of the volume but the last page was lost due to mutilation. An Arabic note of the 13th or 14th century also says that the manuscript was written by “Thecla the martyr.” Another Arabic note says that is was presented to the patriarchal cell of Alexandria (c. 1098). Cyril of Lucar took the manuscript from Alexandria to Constantinople in 1621 and then gave it to Charles I of England in 1627, where it became part of the Royal Library, then later the British Museum.<\/p>\n<p>Only 773 of the original 820 or so pages still exist. The rest were lost as the book was passed down through the centuries. The surviving parts of Alexandrinus contain a Greek translation of the whole OT, the Apocrypha (including four books of Maccabees and Psalm 151), most of the NT, and some early Christian writings (of which the First and Second Epistles of Clement to the Corinthians are the most important).<\/p>\n<p>Frederick Kenyon thought the codex was the work of five scribes, to each of whom he designated a Roman numeral. According to Kenyon, scribes I and II copied the OT; scribe III did Matthew, Mark, 1 Corinthians 10:8—Philemon 1:25; scribe IV did Luke—Acts, General Epistles, Romans 1:1—1 Corinthians 10:8; and scribe V did Revelation. Milne and Skeat, however, argued that the whole codex was the work of two copyists (I and II). W. H. P. Hatch noted that many corrections have been made in the manuscript, most of them at an early date. Some of these corrections were introduced by the scribe himself, and others came from later hands.<\/p>\n<p>Evidently, the scribes of this codex used exemplars of varying quality for various sections of the NT. The exemplar used for the Gospels was of poor quality, reflecting a Byzantine text type. Its testimony in the Epistles is much better, and in Revelation it provides the best witness to the original text.<\/p>\n\n<h5>Codex Vaticanus (B)<\/h5>\n<p>Codex Vaticanus is the Vatican Manuscript, so named because it is the most famous manuscript in the Vatican Library in Rome. This manuscript has been in the Vatican’s library since at least 1475, but it was not made available to scholars, such as Constantin von Tischendorf and Samuel Tregelles, until the middle of the 19th century.<\/p>\n<p>At one time, the codex contained the whole Greek Bible, including most of the books of the Apocrypha, but it has lost many of its leaves. Originally it must have had about 820 leaves (1,640 pp), but now it has 759—617 in the OT and 142 in the NT. The major gaps of the manuscript are Genesis 1:1–46:28; 2 Samuel 2:5-7, 10-13; Psalms 106:27–138:6; Hebrews 9:14–13:25; the Pastoral Epistles; and Revelation. Each leaf measures ten and a half by ten inches (26.7 by 25.4 centimeters). Each page has three columns (two for the poetical books) with 40 to 44 lines to the column. The manuscript was written by two different scribes. It is dated in the early to middle part of the fourth century. It is not known where the manuscript originated, but it has been in the Vatican Library from the time of its earliest catalog in 1475.<\/p>\n\n<p>When Napoleon conquered Rome, he brought its treasures to Paris, including this manuscript. The scholar Hug identified it and called the attention of other scholars to it. After the downfall of Napoleon, the manuscript was returned to the Vatican Library. Competent textual scholars were not allowed to do careful work on it until a photographic edition was published in 1890. It is now on exhibit in the Vatican Library.<\/p>\n<p>The text of the Vatican Manuscript is much like that of Codex Sinaiticus. These are generally recognized as the two finest examples of the Alexandrian type of Greek text of the NT. The Greek text of the OT is very fine too, but it is not quite so important, as the original language of the OT was Hebrew. Virtually all the textual scholars since the days of Brooke Westcott and Fenton Hort (who brought out their Greek Testament, including their theory of textual criticism, in 1881), recognize this neutral type of text as a very early text and a very pure text, an extremely accurate reproduction of what the original text must have been. Westcott and Hort called it a second-century text accurate in 999 out of 1,000 words so far as any matter of translatable difference was concerned. א and B are the finest examples of this type of text, but it is also found in a few other Greek uncial manuscripts, a few of the early translations, and in the writings of a few of the early church fathers. Since the days of Westcott and Hort, their theory has been confirmed by the discovery of some papyrus manuscripts, notably the Bodmer Papyri, discovered in the 1950s.<\/p>\n<h5>Codex Ephraemi Rescriptus (C)<\/h5>\n<p>This codex is a palimpsest (the original writing was erased and different words written on the same material). It originally contained the entire Bible but now has only parts of six OT books and portions of all NT books except 2 Thessalonians and 2 John. The single-column Bible text, written in the 5th century <span>AD<\/span>, was erased in the 12th century and replaced by a two-column text of a Greek translation of sermons or treatises by a certain Ephraem, a 4th-century Syrian church leader. Such a practice was common in periods of economic depression or when parchment was scarce. The original writing was scraped from the writing surface and the surface smoothed. Then new compositions could be written on the prepared surface. Using chemicals Tischendorf was able to read much of the erased document.<\/p>\n<p>The manuscript may have been brought from the east to Florence by a learned Greek named Andrew John Lascar in the time of Lorenzo de’Medici. Since Lascar was known as Rhyndacenus (from the river Rhyndacus), he probably came from the region of Phrygia (site of ancient Laodicea). Where the manuscript was prior to this is not known. The Ephraemi manuscript was brought to Italy in the early sixth century, where it became the property of the Medici family. Catherine de’Medici took it to France, where it remains today.<\/p>\n<p>The text of this manuscript is mixed—it is compounded from all the major text types, agreeing frequently with the later koine of Byzantine type, which most scholars regard as the least valuable type of NT text.<\/p>\n<h5>Codex Bezae (D)<\/h5>\n<p>This is a Greek-Latin diglot containing Matthew—Acts, 3 John, with lacunae. Most scholars date it late fourth or early fifth century (c. 400). Some scholars think the codex was produced in either Egypt or North Africa by a scribe whose mother tongue was Latin. Another scholar (D. C. Parker) has argued that it was copied in Beirut, a center of Latin legal studies during the fifth century, where both Latin and Greek were used. Evidently, it was produced by a scribe who knew Latin better than Greek, and then was corrected by several scribes. In any event, the codex somehow came into the hands of Theodore Beza, French scholar and successor to Calvin. Beza gave it to the Cambridge University Library in 1581.<\/p>\n<p>This codex is probably the most controversial of the NT uncials because of its marked independence. Its many additions, omissions, and alterations (especially in Luke and Acts) are the work of a significant theologian. A few earlier manuscripts (P29, P38, P48, and 0171) appear to be precursors to the type of text found in D, which is considered the principal witness of the Western text-type. Thus, Codex Bezae could be a copy of an earlier revised edition. This reviser must have been a scholar who had a propensity for adding historical, biographical, and geographical details. More than anything, he was intent on filling in gaps in the narrative by adding circumstantial details.<\/p>\n<h5>Codex Washingtonianus, or The Freer Gospels (W)<\/h5>\n<p>This codex, dated around 400, has the four Gospels and Acts. It is often referred to as the Freer Gospels—named after its owner, Charles Freer. The codex likely came from the ruins of a monastery near Giza. The handwriting is quite similar to that found in a fifth-century fragment of the book of Enoch found at Akhmim in 1886.<\/p>\n<p>Codex W was copied from a parent manuscript (exemplar) that had been pieced together from several different manuscripts. This is obvious because the textual presentation of W is noticeably variegated and even the stratification of the text is matched by similar variations in paragraphing. The scribe who collated the parent manuscript drew upon various sources to put together his Gospel codex. It is likely that the scribe of the parent manuscript used a text that came from North Africa (the “Western” text) for the first part of Mark, and the scribe of W used manuscripts from Antioch for Matthew and the second part of Luke to fill the gaps in the more ancient manuscript he was copying. Detailed textual analysis reveals the variegated textual stratifications of W, as follows: in Matthew the text is Byzantine; in Mark the text is first Western (1:1–5:30), then Caesarean in Mark 5:31–16:20 (akin to P45); in Luke the text is first Alexandrian (1:1–8:12), then Byzantine. John is more complicated because the first part of John (1:1–5:11), which fills a quire, was the work of a seventh-century scribe who must have replaced a damaged quire. (W<span>s<\/span> designates the work of this scribe.) This first section has a mixture of Alexandrian and Western readings, as does the rest of John.<\/p>\n<h5>Codex 1739<\/h5>\n<p>This tenth-century codex has Acts and the Epistles. The manuscript was discovered at Mt Athos in 1879 by E. von der Goltz. The manuscript has strong textual affinities with P46, B, 1739, Coptic Sahidic, Coptic Boharic, Clement, and Origen. The relationship between P46, B, and 1739 is remarkable because 1739 is a tenth-century manuscript that was copied from a fourth-century manuscript of excellent quality. According to a colophon, the scribe of 1739 for the Pauline Epistles followed a manuscript that came from Caesarea in the library of Pamphilus and that contained an Origenian text. The three manuscripts, P46, B, and 1739, form a clear textual line: from P46 (early second century) to B (early fourth century) to 1739 (tenth century based on fourth century).<\/p>\n<p class=\"h2\" id=\"TheTextoftheNewTestament\">The Text of the New Testament<\/p>\n<p>The original text of the NT is the “published” text—that is, the text as it was in its final edited form and released for circulation in the Christian community. For some books of the NT, there is little difference between the original composition and the published text. After the author wrote or dictated his work, he (or an associate) made the final editorial corrections and then released it for distribution. As is the case for books published in modern times, so in ancient times, the original writing of the author is not always the same as what is published—due to the editorial process. Nonetheless, the author is credited with the final edited text, and the published book is attributed to the author and considered the autograph. This autograph is the original published text. Of course, in this case the autographs do not exist, so scholars have to rely on copies to recover or reconstruct the original wording.<\/p>\n<p>Some scholars think it is impossible to recover the original text of the Greek NT because they have not been able to reconstruct the early history of textual transmission. Other modern scholars are less pessimistic but still quite guarded in affirming the possiblity. And yet others are optimistic because we possess many early manuscripts of excellent quality and because our view of the early period of textual transmission has been getting clearer and clearer.<\/p>\n<p>When we speak of recovering the text of the NT, we are referring to individual books of the NT, not to the entire volume per se, because each book (or group of books—such as the Pauline Epistles) had its own unique history of textual transmission. The earliest extant copy of an entire NT text is the one preserved in Codex Sinaiticus (written about <span>AD<\/span> 375). (Codex Vaticanus lacks the Pastoral Epistles and Revelation.) Prior to the fourth century, the NT was circulated in its various parts: as a single book or a group of books (such as the four Gospels or the Pauline Epistles). Manuscripts from the late first century to the third century have been found with individual books such as Matthew (P1, P77), Mark (P88), Luke (P69), John (P5, 22, 52, 66), Acts (P91), Revelation (P18, 47), or containing groups of books, such as the four Gospels with Acts (P45), the Pauline Epistles (P30, P46, P92), the Petrine Epistles and Jude (P72). Each of the books of the NT has had its own textual history and has been preserved with varying degrees of accuracy. Nonetheless, all of the books were altered from the original state due to the process of manual copying decade after decade and century after century. And the text of each of the books needs to be recovered.<\/p>\n<p>The NT text was affected with many variations in its early history. In the late first and early second century, the oral traditions and the written word existed side by side with equal status—especially with respect to the material of the Gospels. Often, the text was changed by scribes attempting to conform the written message to the oral tradition or attempting to conform one Gospel account to another. By the end of the second century and into the third century, many of the significant variant readings entered into the textual stream.<\/p>\n<p>The early period of textual transmission, however, was not completely marred by textual infidelity and scribal liberty. There were those scribes who copied the text faithfully and reverently—that is, they recognized that they were copying a sacred text written by an apostle. The formalization of canonization did not ascribe this sacredness to the text. Canonization came about as the result of common, historical recognition of the sacredness of various NT books. Certain NT books, such as the four Gospels, Acts, and Paul’s epistles were considered inspired literature from the onset. As such, certain scribes copied them with reverential fidelity.<\/p>\n<p>Other scribes, however, felt free to make “improvements” in the text—either in the interest of doctrine and harmonization or due to the influence of a competitive oral tradition. The manuscripts produced in such a manner created a kind of “popular text”—i.e., an uncontrolled text. (This text type used to be called the “Western text,” but scholars now recognize this as a misnomer.)<\/p>\n<p>During the second century, there were a few men who produced recensions of the NT text. According to Eusebius, Theodotus (and his followers) altered the text for their own purposes. In the middle of the second century, Marcion expunged his copies of the Gospel according to Luke of all references to the Jewish background of Jesus, and Tatian’s harmony of the Gospels contains several textual alterations that gave support to ascetic views. And yet another recendor created the D-type text for the Gospels and Acts. This theologically minded redactor, living in the late second or third century, created a text that had short-lived popularity. Three third-century papyri, P29, P38, P48, each containing a portion from the book of Acts, may be precursors to the D-type text in Acts. But there are other papyri containing portions of Acts that provide even earlier testimony to a purer form of Acts—namely, P45 (c. 150) and P91 (c. 200), thereby showing that the D-type text of Acts did not necessarily antedate the purer form.<\/p>\n<p>Besides these endeavors—which are all noted for creating textual impurities—there was no recension of the NT text in the second century. Rather, it was a period in which there were scribes who exercised freedom in copying and those who demonstrated acumen. The manuscripts produced by the latter are those that come closest to preserving the original text. A prime example of an accurate late-second-century manuscript is P75.<\/p>\n<p>It is a well-known fact that the text produced by the scribe of P75 is a very accurate manuscript. It is also well-known that P75 was the kind of manuscript used in formulating Codex Vaticanus—the readings of P75 and B are remarkably similar. Prior to the discovery of P75, certain scholars thought Codex Vaticanus was the work of a fourth-century recension; others (chiefly Hort) thought it must trace back to a very early and accurate copy. Hort said that Codex Vaticanus preserves “not only a very ancient text, but a very pure line of a very ancient text” (Westcott and Hort, <em>The<\/em> <em>Introduction to the New Testament in the Original Greek,<\/em> pp 250–51). P75 appears to have shown that Hort was right.<\/p>\n<p>Prior to the discovery of P75, many textual scholars were convinced that the second- and third-century papyri displayed a text in flux, a text characterized only by individual independence. The Chester Beatty Papyrus, P45, and the Bodmer Papyri, P66 and P72 (in 2 Peter and Jude), show this kind of independence. Scholars thought that scribes at Alexandria must have used several such texts to produce a good recension—as is exhibited in Codex Vaticanus. But we now know that Codex Vaticanus was not the result of a scholarly recension, resulting from editorial selection across the various textual histories. Rather, it is now quite clear that Codex Vaticanus was simply a copy (with some modifications) of a manuscript much like P75, not a fourth-century recension.<\/p>\n<p>Some scholars may point out that this does not automatically mean that P75 and B represent the original text. What it does mean, they say, is that we have a second-century manuscript showing great affinity with a fourth-century manuscript whose quality has been highly esteemed. But various scholars have demonstrated that there was no Alexandrian recension before the time of P75 (late second century) and B (early fourth) and that both these manuscripts represent a relatively pure form of preservation of a relatively pure line of descent from the original text.<\/p>\n<p>The current view about the early text is that certain scribes in Alexandria and\/or scribes familiar with Alexandrian scriptoral practices (perhaps those in Oxyrhynchus) were probably responsible for maintaining a relatively pure text throughout the second, third, and fourth centuries. The Alexandrian scribes, associated with or actually employed by the scriptorium of the great Alexandrian library and\/or members of the scriptorium associated with the catechetical school at Alexandria (called the <em>Didaskelion<\/em>), were trained philologists, grammarians, and textual critics. Their work on the NT was not recensional—that is, it was not an organized emendation of the text. Rather, the work of purification and preservation was probably done here and there by various individuals trained in text criticism. This is apparent in the production of P66, which contains the Gospel of John. This manuscript was probably produced in an Egyptian scriptorium by a novice scribe who made many blunders, which were subsequently corrected by another scribe working in the same scriptorium. The first text produced by the novice could be classified as being very “free,” but the corrected text is far more accurate. (See the discussion on this manuscript above.)<\/p>\n<p>What appears to have happened with the copying of the NT text in the early period in Egypt has been poignantly characterized by Zuntz. He said that when a book was immensely popular (such as Homer’s <em>Iliad<\/em> and <em>Odyssey,<\/em> or Plato’s writings), it was copied with wild enthusiasm by novice and scholar alike. But when grammarians and scribes got ahold of it, they tried to rid it of textual corruption. In the process, however, they may have obliterated some authentic readings, but not many. Thus, the popular text (also known as the “Western text”) could have preserved the original wording in some cases. The popular or free kind of text is displayed in several third-century manuscripts: P9, P37, P40, P45, P72, and P78.<\/p>\n<p>In brief, this popular text is usually displayed in any kind of manuscript that was not produced by Alexandrian influences. This text, given to independence, is not as trustworthy as the Alexandrian text type. But because the Alexandrian text is known as a polished text, the popular text sometimes preserved the original wording. When a variant reading has the support of “Western” and Alexandrian texts, it is very likely original; but when the two are divided, the Alexandrian witnesses more often preserve the original wording.<\/p>\n<p>One dilemma still remains for some textual critics. They cannot explain how a P75\/B-type text coexisted with a Western-type text in the second century. All that can be said is that the Western text generally appears to be inferior to the P75\/B-type text. Of course, this kind of judgment troubles certain scholars, who point out that the esteem given to B and P75 is based on a subjective appreciation of the kind of text they contain (as over against the Western text) rather than on any kind of theoretical reconstruction of the early transmission of the text. This same subjective estimation was at work when Westcott and Hort decided that B was intrinsically superior to D (see their <em>Introduction,<\/em> pp 32–42). Yet the praxis of textual criticism time and again demonstrates that the P75\/B-type text is intrinsically superior to the Western text.<\/p>\n<p>In the final analysis, the manuscripts that represent a pure preservation of the original text are usually those called “Alexandrian.” Some scholars, such as Bruce Metzger, have called the earlier manuscripts “protoAlexandrian,” for they (or manuscripts like them) are thought of as being used to compose an Alexandrian-type text. However, this is looking at things from the perspective of the fourth century. We should look at things from the second century onward and then compare fourth-century manuscripts to those of the second. The second-century manuscripts could still be called “Alexandrian” in the sense that they were produced under Alexandrian influences. Perhaps a distinguishing terminology could be “early Alexandrian” (pre-Constantine) and “later Alexandrian” (post-Constantine). Manuscripts designated as “early Alexandrian” would generally be purer, less editorialized. Manuscripts designated “later Alexandrian” would display editorialization, as well as the influence of other textual traditions.<\/p>\n<p>The “early Alexandrian” text is reflected in many second- and third-century manuscripts. On the top of the list is P75 (c. 175), the work of a competent and careful scribe. Not far behind in quality is P4+P64+P67 (c. 150), the work of an excellent copyist. Other extremely good copies are P1 (c. 200), P20 (early third century), P23 (c. 200), P27 (third century), P28 (third century), P32 (c. 150), P39 (third century), P46 (c. 125), P65 (third century), P66 (in its corrected form—P66<span>c<\/span>; c. 150), P70 (third century), P77 (c. 150), P87 (c. 125), P90 (c. 175), and P91 (c. 200). Several of these manuscripts have been placed in the “strict” category by textual critics Kurt and Barbara Aland—that is, they exhibit “strict” scribal control and therefore are accurate copies of an exemplar, if not the original. These manuscripts are P1, P23, P35, P37, P39, P64\/67, P65, P70, and P75.<\/p>\n<p>The “later Alexandrian” text, which displays editorial polishing, is exhibited in a few manuscripts, such as א (fourth century), T (fifth century), ע (seventh century), L (eighth century), 33 (ninth century), 1739 (a tenth-century manuscript copied from a fourth-century Alexandrian manuscript much like P46), and 579 (13th century). Beginning in the fifth century, Byzantine-type manuscripts began to make their influence in Egypt. Some manuscripts dated around 400 that came from Egypt clearly reflect this influence; Codex Alexandrinus (A) is probably the best example. Other Egyptian manuscripts of this era, such as Codex Sinaiticus (א) and Codex Washingtonianus (W) display large-scale harmonization, which cannot be directly linked to any kind of recension.<\/p>\n<p>At the end of the third century, another kind of Greek text came into being and then grew in popularity until it became the dominant text-type throughout Christendom. This is the text-type first instigated by Lucian of Antioch, according to Jerome (in his introduction to his Latin translation of the Gospels). Lucian’s text was a definite recension (i.e., a purposely created edition)—as opposed to the Alexandrian text-type that came about as the result of a process wherein the Alexandrian scribes, upon comparing many manuscripts, attempted to preserve the best text—thereby serving more as textual critics than editors. Of course, the Alexandrians did do some editing—such as we would call copy-editing. The Lucianic text is the outgrowth and culmination of the popular text; it is characterized by smoothness of language, which is achieved by the removal of obscurities and awkward grammatical constructions and by the conflation of variant readings. Lucian (and\/or his associates) must have used many different kinds of manuscripts of varying qualities to produce a harmonized, edited NT text. The kind of editorial work that went into the Lucianic text is what we would call substantive editing.<\/p>\n<p>Lucian’s text was produced prior to the Diocletian persecution (c. 303), during which time many copies of the NT were confiscated and destroyed. Not long after this period of devastation, Constantine came to power and then recognized Christianity as the state religion. There was, of course, a great need for copies of the NT to be made and distributed to churches throughout the Mediterranean world. It was at this time that Lucian’s text began to be propagated by bishops going out from the Antiochan school to churches throughout the East, taking the text with them. Lucian’s text soon became the standard text of the Eastern church and formed the basis for the Byzantine text—and is thus the ultimate authority for the Textus Receptus.<\/p>\n<p>While Lucian was forming his recension of the NT text, the Alexandrian text was taking on its final shape. As was mentioned earlier, the formation of the Alexandrian text-type was the result of a process (as opposed to a single editorial recension). The formation of the Alexandrian text involved minor textual criticism (i.e., selecting variant readings among various manuscripts) and copyediting (i.e., producing a readable text). There was far less tampering with the text in the Alexandrian text-type than in the Lucian, and the underlying manuscripts for the Alexandrian text-type were superior to those used by Lucian. Perhaps Hesychius was responsible for giving the Alexandrian text its final shape, and Athanasius of Alexandria may have been the one who made this text the archetypal text for Egypt.<\/p>\n<p>As the years went by, there were fewer and fewer Alexandrian manuscripts produced, and more and more Byzantine manuscripts manufactured. Very few Egyptians continued to read Greek (with the exception of those in St Catherine’s Monastery, the site of the discovery of Codex Sinaiticus), and the rest of the Mediterranean world turned to Latin. It was only those in the Greek-speaking churches in Greece and Byzantium that continued to make copies of the Greek text. For century after century—from the 6th to the 14th—the great majority of NT manuscripts were produced in Byzantium, all bearing the same kind of text. When the first Greek NT was printed (c. 1525), it was based on a Greek text that Erasmus had compiled, using a few late Byzantine manuscripts. This printed text, with minor revisions, became the Textus Receptus.<\/p>\n<p>Beginning in the 17th century, earlier manuscripts began to be discovered—manuscripts with a text that differed from that found in the Textus Receptus. Around 1630, Codex Alexandrinus was brought to England. An early fifth-century manuscript, containing the entire NT, it provided a good, early witness to the NT text (it is an especially good witness to the original text of Revelation). Two hundred years later, a German scholar named Constantin von Tischendorf discovered Codex Sinaiticus in St Catherine’s Monastery (located near Mt Sinai). The manuscript, dated around <span>AD<\/span> 360, is one of the two oldest vellum (treated animal hide) manuscripts of the Greek NT. The earliest vellum manuscript, Codex Vaticanus, had been in the Vatican’s library since at least 1481, but it had not been made available to scholars until the middle of the 19th century. This manuscript, dated slightly earlier (<span>AD<\/span> 350) than Codex Sinaiticus, had both the OT and NT in Greek, excluding the last part of the NT (Hebrews 9:15 to Revelation 22:21 and the Pastoral Epistles). A hundred years of textual criticism has determined that this manuscript is one of the most accurate and reliable witnesses to the original text.<\/p>\n<p>Other early and important manuscripts were discovered in the 19th century. Through the tireless labors of men like Constantin von Tischendorf, Samuel Tregelles, and F. H. A. Scrivener, manuscripts such as Codex Ephraemi Rescriptus, Codex Zacynthius, and Codex Augiensis were deciphered, collated, and published.<\/p>\n<p>As the various manuscripts were discovered and made public, certain scholars labored to compile a Greek text that would more closely represent the original text than did the Textus Receptus. Around 1700 John Mill produced an improved Textus Receptus, and in the 1730s Johannes Albert Bengel (known as the father of modern textual and philological studies in the NT) published a text that deviated from the Textus Receptus according to the evidence of earlier manuscripts.<\/p>\n<p>In the 1800s certain scholars began to abandon the Textus Receptus. Karl Lachman, a classical philologist, produced a fresh text (in 1831) that represented the fourth-century manuscripts. Samuel Tregelles (self-taught in Latin, Hebrew, and Greek), laboring throughout his entire lifetime, concentrated all of his efforts in publishing one Greek text (which came out in six parts, from 1857 to 1872). As is stated in the introduction to this work, Tregelles’s goal was “to exhibit the text of the NT in the very words in which it has been transmitted on the evidence of ancient authority.” Henry Alford also compiled a Greek text based upon the best and earliest manuscripts. In his preface to <em>The Greek New Testament<\/em> (a multivolume commentary on the Greek NT, published in 1849), Alford said he labored for the “demolition of the unworthy and pedantic reverence for the received text, which stood in the way of all chance of discovering the genuine word of God.”<\/p>\n<p>During this same era, Tischendorf was devoting a lifetime of labor to discovering manuscripts and producing accurate editions of the Greek NT. In a letter to his fiancé he wrote, “I am confronted with a sacred task, the struggle to regain the original form of the NT.” In fulfillment of his desire, he discovered Codex Sinaiticus, deciphered the palimpsest Codex Ephraemi Rescriptus, collated countless manuscripts, and produced several editions of the Greek NT (the eighth edition is considered the best).<\/p>\n<p>Aided by the work of the previous scholars, two British men, Brooke Westcott and Fenton Hort, worked together for 28 years to produce a volume entitled <em>The New Testament in the Original Greek<\/em> (1881). Along with this publication, they made known their theory (which was chiefly Hort’s) that Codex Vaticanus and Codex Sinaiticus (along with a few other early manuscripts) represented a text that most closely replicated the original writing. They called this text the Neutral Text. (According to their studies, the Neutral Text described certain manuscripts that had the least amount of textual corruption.) This is the text that Westcott and Hort relied upon for compiling their volume.<\/p>\n<p>The 19th century was a fruitful era for the recovery of the Greek NT; the 20th century, no less so. Those living in the 20th century have witnessed the discovery of the Oxyrhynchus Papyri, the Chester Beatty Papyri, and the Bodmer Papyri. To date, there are nearly 100 papyri containing portions of the NT—several of which date from the late first century to the early fourth century. These significant discoveries, providing scholars with many ancient manuscripts, have greatly enhanced the effort to recover the original wording of the NT.<\/p>\n<p>At the beginning of the 20th century, Eberhard Nestle used the best editions of the Greek NT produced in the 19th century to compile a text that represented the majority consensus. The work of making new editions was carried on by his son for several years, and then came under the care of Kurt Aland. The latest edition (the 27th) of Nestle-Aland’s <em>Novum Testamentum Graece<\/em> appeared in 1993. The same Greek text appears in another popular volume published by the United Bible Societies, called the <em>Greek New Testament<\/em> (fourth edition). Aland has argued that the Nestle-Aland text, 27th edition (NA<span>27<\/span>), comes closer to the original text of the NT than did Tischendorf or Westcott and Hort. And in several writings he intimates that NA<span>27<\/span> may very well be the original text. Though few, if any, scholars would agree with this, the 27th edition of the Nestle-Aland text is regarded by many as representing the latest and best in textual scholarship.<\/p>\n<h5>New Testament Textual Criticism<\/h5>\n<p>Textual critics working with ancient literature universally acknowledge the supremacy of earlier manuscripts over later ones. Textual critics not working with the NT would love to have the same kind of early witnesses that biblical scholars possess. In fact, many of them work with manuscripts written 1,000 years after the autographs were composed! We all marvel that the Dead Sea Scrolls have provided a text that is nearly 800 years closer to the originals than the Masoretic manuscripts, and yet many of the Dead Sea manuscripts are still over 600 to 800 years removed from the time of original composition. NT textual critics have a great advantage!<\/p>\n<p>The 19th-century NT textual scholars—such as Lachmann, Tregelles, Tischendorf, Westcott and Hort—worked on the basis that the earliest witnesses are the best witnesses. Some textual scholars have continued this line of recovery using the testimony of the earlier witnesses. But many textual scholars since the time of Westcott and Hort have been less inclined to produce editions based on the theory that the earliest reading is the best. Most present-day textual critics are more inclined to endorse the maxim: the reading that is most likely original is the one that best explains the variants.<\/p>\n<p>This maxim (or “canon” as it is sometimes called), as good as it is, produces conflicting results. For example, two scholars, using this same principle to examine the same variant unit, will not agree. One will argue that one variant was produced by a copyist attempting to emulate the author’s style; the other will claim the same variant has to be original because it accords with the author’s style. One will argue that one variant was produced by an orthodox scribe attempting to rid the text of a reading that could be used to promote heterodoxy or heresy; another will claim that the same variant has to be original because it is orthodox and accords with Christian doctrine (thus a heterodox or heretical scribe must have changed it). Furthermore, this principle allows for the possibility that the reading selected for the text can be taken from any manuscript of any date. This can lead to subjective eclecticism.<\/p>\n<p>Modern textual scholars have attempted to temper the subjectivism by employing a method called “reasoned eclecticism.” This kind of eclecticism applies a combination of internal and external considerations, whereby the character of the variants is evaluated in light of the manuscripts’ evidence and vice versa. This is supposed to produce a balanced view and serve as a check against purely subjective tendencies.<\/p>\n<p>The Alands favor the same kind of approach, calling it the local-genealogical method, which is defined as follows:<\/p>\n<blockquote><p>It is impossible to proceed from the assumption of a manuscript stemma, and on the basis of a full review and analysis of the relationships obtaining among the variety of interrelated branches in the manuscript tradition, to undertake a recension of the data as one would do with other Greek texts. Decisions must be made one by one, instance by instance. This method has been characterized as eclecticism, but wrongly so. After carefully establishing the variety of readings offered in a passage and the possibilities of their interpretation, it must always then be determined afresh on the basis of external and internal criteria which of these readings (and frequently they are quite numerous) is the original, from which the others may be regarded as derivative. From the perspective of our present knowledge, this “local-genealogical” method (if it must be given a name) is the only one which meets the requirements of the NT textual tradition. (Introduction to <em>Novum Testamentum Graece,<\/em> 26th edition)<\/p><\/blockquote>\n<p>The “local-genealogical” method assumes that for any given variation unit any manuscript (or manuscripts) may have preserved the original text. Applying this method produces an extremely uneven documentary presentation of the text. Anyone studying the critical apparatus of NA<span>27<\/span> will detect that there is not an even documentary presentation. The eclecticism is dispersed throughout the text.<\/p>\n<p>“Reasoned eclecticism” and\/or the “local-genealogical” method tend to give priority to internal evidence over external evidence. But it has to be the other way around if we are going to recover the original text. This was Westcott and Hort’s opinion. With respect to their compilation of <em>The New Testament in the Original Greek,<\/em> Hort wrote, “Documentary evidence has been in most cases allowed to confer the place of honour against internal evidence” (<em>The Introduction to the New Testament in the Original Greek,<\/em> p 17).<\/p>\n<p>In this respect, Westcott and Hort need to be revived. Earnest Colwell was of the same mind when he wrote “Hort Redivivus: A Plea and a Program.” Colwell decried the growing tendency to rely entirely on the internal evidence of readings, without serious consideration of documentary evidence. He called upon scholars to make an attempt to reconstruct a history of the manuscript tradition. The abundance of manuscripts—several of which are very early—will aid scholars in this ongoing task.<\/p>","summary_ro":"BIBLE*, Manuscripts and Text of the (New Testament) Copies of the NT books produced by scribes and editions made from these copies. In the centuries prior to the simultaneous-multiple production of copies via dictation (wherein many scribes in a scriptorium transcribed a text dictated to them by one reader), all manuscript copies were made singly—each scribe producing a copy from an exemplar. Prior to the 15th century, when Johannes Gutenberg invented movable type for the printing press, all ...","summary_en":"BIBLE*, Manuscripts and Text of the (New Testament) Copies of the NT books produced by scribes and editions made from these copies. In the centuries prior to the simultaneous-multiple production of copies via dictation (wherein many scribes in a scriptorium transcribed a text dictated to them by one reader), all manuscript copies were made singly—each scribe producing a copy from an exemplar. Prior to the 15th century, when Johannes Gutenberg invented movable type for the printing press, all ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9053,"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":11857,"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":12086,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fear","title_en":"Fear","content_ro":"<h3>FEAR<\/h3>\n<p>Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears.<\/p>\n<p>The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of the scriptural picture, it is by no means the primary significance, especially when the fear of God—an awe-inspiring reverence—is referred to.<\/p>\n<p>There is, of course, a legitimate place for the fear of God in the lower, anxious sense. We are told, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31, <span>rsv<\/span>). Jesus taught that we should fear God because he has the power to punish sin and consign people to utter destruction (Lk 12:4-5). Fear has a constructive role to play in enabling men to realize both the degeneracy of their souls and their need of divine forgiveness. The first occurrence of such fear may be found in Genesis 3, where Adam and Eve recoiled from the presence of the holy God whose commandment they had blatantly spurned. Their fear was entirely reasonable because they had been sternly warned that disobedience would incur a grave judgment. Fear is quite naturally the logical consequence of sin (Gn 3:10; 4:13-14; Prv 28:1). The Bible presents an array of people who are plagued with deep-reaching anxiety (e.g., Cain, Saul, Ahaz, and Pilate). Anxious fear seizes the wicked (Jb 15:24), surprises the hypocrite (Is 33:14), and consumes evildoers (Ps 73:19), whose faithless lives are characterized by fear (Rv 21:8). Pharaoh’s mighty host was virtually paralyzed by fear as God moved against them (Ex 15:16), and Job’s associate Bildad spoke of men driven to their knees by the judgments of God (Jb 18:11).<\/p>\n<p>Fear has a tendency to either immobilize people or seriously affect their activity. This is especially true of the spiritually uncommitted. Saul’s fear of the people caused him to transgress the commandment of God (1 Sm 15:24). The parents whose blind son was miraculously healed by Jesus were afraid to support Christ because they feared the Jews (Jn 9:22). In the parable of the talents Jesus told of a man whose fear prevented him from doing his reasonable duty (Mt 25:25).<\/p>\n<p>Jesus Christ, by his atoning death, resurrection, and heavenly intercession for believers, is the unique liberator from fear. The apostle Paul encouraged the Romans (Rom 8:15) by informing them that in their conversion to Christ they received the Holy Spirit, not as a spirit of fear and bondage, but as the spirit of adoption, whereby they could address God as “Abba” (the Aramaic word commonly used by Jewish children to address their fathers). This is the word by which our Lord Jesus addressed his heavenly Father and which Christians, by virtue of their adoption into the family of God, may also use in speaking to God (Gal 4:6). Recipients of God’s love have received a dynamic force for casting out their anxieties (1 Jn 4:18).<\/p>\n<p>Unwarranted fear may harm the efforts of the people of God. Jeremiah was warned by God not to fear the faces of his opponents (Jer 1:8) lest God allow calamity to befall him (v 17). Similar calls to courage were given to Jeremiah’s contemporary, Ezekiel, and to a great many others (Jos 1:7-9; Ez 2:6). We realize that even godly people are tempted to fear and may be temporarily overwhelmed (Ps 55:5). Therefore, God repeatedly counsels his people not to succumb to that temptation (Is 8:12; Jn 14:1, 27). He tells them to heap their anxieties upon the God of their redemption, whose care for his sheep is infinitely great (1 Pt 5:7). Faith, then, is the indispensable antecedent of fearlessness as seen in the words of Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Is 26:3, <span>kjv<\/span>). The psalmists repeatedly stress the role of faith in conquering fear (Pss 37:1; 46:2; 112:7).<\/p>\n<p>Genuine faith is expressed in, and animated by, a reverential awe, and this is the basic meaning of the biblical idea of the fear of God. Unless there is personal awareness of the awesome and majestic sovereignty of God, it is impossible to have a meaningful faith existing in one’s heart (Pss 5:7; 89:7). Though Christians are to be liberated from the fear of men (Heb 13:6), death (2:15), and life in general (2 Tm 1:6-7), they must never lose their sense of the awesomeness of God. Such awareness not only leads to true wisdom (Ps 111:10) but also provides direction for the child of God throughout life (Eph 5:21; Phil 2:12). Those who love God learn of wholesome fear by searching the Scriptures (Prv 2:3-5), the Word of God, which the ancient Israelites were commanded to cleave to and obey as evidence of their reverence for God (Dt 6:2). In Acts 10:2 Cornelius and his family were called “God-fearers” because of their high regard for the God of Israel and because they stood in awe of his person. True reverence for God must invariably express itself in good works and holy living (2 Cor 7:1). This holy fear is actually a source of joy (Ps 2:11) and a veritable fountain of life (Prv 14:27). The fear of the Lord is more valuable than the greatest material riches (15:16) because the Lord takes pleasure in those who hold him in such high regard (Ps 147:11).<\/p>","content_en":"<h3>FEAR<\/h3>\n<p>Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears.<\/p>\n<p>The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of the scriptural picture, it is by no means the primary significance, especially when the fear of God—an awe-inspiring reverence—is referred to.<\/p>\n<p>There is, of course, a legitimate place for the fear of God in the lower, anxious sense. We are told, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31, <span>rsv<\/span>). Jesus taught that we should fear God because he has the power to punish sin and consign people to utter destruction (Lk 12:4-5). Fear has a constructive role to play in enabling men to realize both the degeneracy of their souls and their need of divine forgiveness. The first occurrence of such fear may be found in Genesis 3, where Adam and Eve recoiled from the presence of the holy God whose commandment they had blatantly spurned. Their fear was entirely reasonable because they had been sternly warned that disobedience would incur a grave judgment. Fear is quite naturally the logical consequence of sin (Gn 3:10; 4:13-14; Prv 28:1). The Bible presents an array of people who are plagued with deep-reaching anxiety (e.g., Cain, Saul, Ahaz, and Pilate). Anxious fear seizes the wicked (Jb 15:24), surprises the hypocrite (Is 33:14), and consumes evildoers (Ps 73:19), whose faithless lives are characterized by fear (Rv 21:8). Pharaoh’s mighty host was virtually paralyzed by fear as God moved against them (Ex 15:16), and Job’s associate Bildad spoke of men driven to their knees by the judgments of God (Jb 18:11).<\/p>\n<p>Fear has a tendency to either immobilize people or seriously affect their activity. This is especially true of the spiritually uncommitted. Saul’s fear of the people caused him to transgress the commandment of God (1 Sm 15:24). The parents whose blind son was miraculously healed by Jesus were afraid to support Christ because they feared the Jews (Jn 9:22). In the parable of the talents Jesus told of a man whose fear prevented him from doing his reasonable duty (Mt 25:25).<\/p>\n<p>Jesus Christ, by his atoning death, resurrection, and heavenly intercession for believers, is the unique liberator from fear. The apostle Paul encouraged the Romans (Rom 8:15) by informing them that in their conversion to Christ they received the Holy Spirit, not as a spirit of fear and bondage, but as the spirit of adoption, whereby they could address God as “Abba” (the Aramaic word commonly used by Jewish children to address their fathers). This is the word by which our Lord Jesus addressed his heavenly Father and which Christians, by virtue of their adoption into the family of God, may also use in speaking to God (Gal 4:6). Recipients of God’s love have received a dynamic force for casting out their anxieties (1 Jn 4:18).<\/p>\n<p>Unwarranted fear may harm the efforts of the people of God. Jeremiah was warned by God not to fear the faces of his opponents (Jer 1:8) lest God allow calamity to befall him (v 17). Similar calls to courage were given to Jeremiah’s contemporary, Ezekiel, and to a great many others (Jos 1:7-9; Ez 2:6). We realize that even godly people are tempted to fear and may be temporarily overwhelmed (Ps 55:5). Therefore, God repeatedly counsels his people not to succumb to that temptation (Is 8:12; Jn 14:1, 27). He tells them to heap their anxieties upon the God of their redemption, whose care for his sheep is infinitely great (1 Pt 5:7). Faith, then, is the indispensable antecedent of fearlessness as seen in the words of Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Is 26:3, <span>kjv<\/span>). The psalmists repeatedly stress the role of faith in conquering fear (Pss 37:1; 46:2; 112:7).<\/p>\n<p>Genuine faith is expressed in, and animated by, a reverential awe, and this is the basic meaning of the biblical idea of the fear of God. Unless there is personal awareness of the awesome and majestic sovereignty of God, it is impossible to have a meaningful faith existing in one’s heart (Pss 5:7; 89:7). Though Christians are to be liberated from the fear of men (Heb 13:6), death (2:15), and life in general (2 Tm 1:6-7), they must never lose their sense of the awesomeness of God. Such awareness not only leads to true wisdom (Ps 111:10) but also provides direction for the child of God throughout life (Eph 5:21; Phil 2:12). Those who love God learn of wholesome fear by searching the Scriptures (Prv 2:3-5), the Word of God, which the ancient Israelites were commanded to cleave to and obey as evidence of their reverence for God (Dt 6:2). In Acts 10:2 Cornelius and his family were called “God-fearers” because of their high regard for the God of Israel and because they stood in awe of his person. True reverence for God must invariably express itself in good works and holy living (2 Cor 7:1). This holy fear is actually a source of joy (Ps 2:11) and a veritable fountain of life (Prv 14:27). The fear of the Lord is more valuable than the greatest material riches (15:16) because the Lord takes pleasure in those who hold him in such high regard (Ps 147:11).<\/p>","summary_ro":"FEAR Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears. The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of ...","summary_en":"FEAR Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears. The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17522,"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":36122,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of God","title_en":"Spirit of God","content_ro":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","content_en":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","summary_ro":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","summary_en":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57312,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:15","title_en":"Study Note: Romani 8:15","content_ro":"<p><strong>8:15<\/strong> <em>you received God’s Spirit when he adopted you as his own children:<\/em> According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testament and Judaism (Exod 4:22; Deut 1:31; Hos 11:1; see also Rom 9:4; Gal 4:5; Eph 1:5). • <em>Abba:<\/em> This word was used in an intimate family context (“Daddy”). Jesus used this word to address God (Mark 14:36); all those who become children of God through Jesus have the privilege of addressing God in the same way.<\/p>","content_en":"<p><strong>8:15<\/strong> <em>you received God’s Spirit when he adopted you as his own children:<\/em> According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testament and Judaism (Exod 4:22; Deut 1:31; Hos 11:1; see also Rom 9:4; Gal 4:5; Eph 1:5). • <em>Abba:<\/em> This word was used in an intimate family context (“Daddy”). Jesus used this word to address God (Mark 14:36); all those who become children of God through Jesus have the privilege of addressing God in the same way.<\/p>","summary_ro":"8:15 you received God’s Spirit when he adopted you as his own children: According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testamen...","summary_en":"8:15 you received God’s Spirit when he adopted you as his own children: According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testamen...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84938,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:15","title_en":"Study Note: Romani 8:15","content_ro":"<p><strong>8:15<\/strong> <em>you received God’s Spirit when he adopted you as his own children:<\/em> According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testament and Judaism (Exod 4:22; Deut 1:31; Hos 11:1; see also Rom 9:4; Gal 4:5; Eph 1:5). • <em>Abba:<\/em> This word was used in an intimate family context (“Daddy”). Jesus used this word to address God (Mark 14:36); all those who become children of God through Jesus have the privilege of addressing God in the same way.<\/p>","content_en":"<p><strong>8:15<\/strong> <em>you received God’s Spirit when he adopted you as his own children:<\/em> According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testament and Judaism (Exod 4:22; Deut 1:31; Hos 11:1; see also Rom 9:4; Gal 4:5; Eph 1:5). • <em>Abba:<\/em> This word was used in an intimate family context (“Daddy”). Jesus used this word to address God (Mark 14:36); all those who become children of God through Jesus have the privilege of addressing God in the same way.<\/p>","summary_ro":"8:15 you received God’s Spirit when he adopted you as his own children: According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testamen...","summary_en":"8:15 you received God’s Spirit when he adopted you as his own children: According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testamen...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112564,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:15","title_en":"Study Note: Romani 8:15","content_ro":"<p><strong>8:15<\/strong> <em>you received God’s Spirit when he adopted you as his own children:<\/em> According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testament and Judaism (Exod 4:22; Deut 1:31; Hos 11:1; see also Rom 9:4; Gal 4:5; Eph 1:5). • <em>Abba:<\/em> This word was used in an intimate family context (“Daddy”). Jesus used this word to address God (Mark 14:36); all those who become children of God through Jesus have the privilege of addressing God in the same way.<\/p>","content_en":"<p><strong>8:15<\/strong> <em>you received God’s Spirit when he adopted you as his own children:<\/em> According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testament and Judaism (Exod 4:22; Deut 1:31; Hos 11:1; see also Rom 9:4; Gal 4:5; Eph 1:5). • <em>Abba:<\/em> This word was used in an intimate family context (“Daddy”). Jesus used this word to address God (Mark 14:36); all those who become children of God through Jesus have the privilege of addressing God in the same way.<\/p>","summary_ro":"8:15 you received God’s Spirit when he adopted you as his own children: According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testamen...","summary_en":"8:15 you received God’s Spirit when he adopted you as his own children: According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testamen...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140190,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:15","title_en":"Study Note: Romani 8:15","content_ro":"<p><strong>8:15<\/strong> <em>you received God’s Spirit when he adopted you as his own children:<\/em> According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testament and Judaism (Exod 4:22; Deut 1:31; Hos 11:1; see also Rom 9:4; Gal 4:5; Eph 1:5). • <em>Abba:<\/em> This word was used in an intimate family context (“Daddy”). Jesus used this word to address God (Mark 14:36); all those who become children of God through Jesus have the privilege of addressing God in the same way.<\/p>","content_en":"<p><strong>8:15<\/strong> <em>you received God’s Spirit when he adopted you as his own children:<\/em> According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testament and Judaism (Exod 4:22; Deut 1:31; Hos 11:1; see also Rom 9:4; Gal 4:5; Eph 1:5). • <em>Abba:<\/em> This word was used in an intimate family context (“Daddy”). Jesus used this word to address God (Mark 14:36); all those who become children of God through Jesus have the privilege of addressing God in the same way.<\/p>","summary_ro":"8:15 you received God’s Spirit when he adopted you as his own children: According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testamen...","summary_en":"8:15 you received God’s Spirit when he adopted you as his own children: According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testamen...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67188,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Message of Reconciliation","title_en":"The Message of Reconciliation","content_ro":"<h3>The Message of Reconciliation<\/h3>\n<p><em>Reconciliation<\/em> is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down.<\/p>\n<p>Paul’s fullest exposition of reconciliation comes in a discussion of the meaning of Jesus’ death in 2 Corinthians 5:18-21. Earlier, Paul had reminded the Corinthians of the centrality of the cross (1 Cor 15:3-5) but had not elaborated much at that point on the meaning of that saving event. Now he explains what Christ’s death on the cross means: Christ identified himself with human sin so that sinners might be restored to their family relationship with God. This reconciliation turns enemies into friends. The cost of this exchange is that “God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Cor 5:21).<\/p>\n<p>With the resurrection of Jesus and his triumph over death, a new world is born—a new era in which God’s people have the promise of eternal fellowship with him (see 2 Cor 4:14–5:10). Those who have trusted in Christ for salvation have received the gift of the Holy Spirit, the guarantee of future salvation (5:5). They know that God has accepted them and will welcome them forever.<\/p>\n<p>Those who have been reconciled to God are called to participate in the ministry of reconciliation, helping people find their way back to God (2 Cor 5:18-21). And because believers have experienced this reconciliation, they are to pursue opportunities for reconciliation in their interpersonal relationships as well (see Matt 5:24; 18:15; Rom 12:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 45:15; Dan 9:24; Matt 5:24; 18:15; Acts 10:36; Rom 5:1-2; 8:6-9, 15-16; 12:18; 15:13; 2 Cor 5:18-21; 13:11; Eph 2:11-18; Col 1:19-22; Heb 2:17<\/p>","content_en":"<h3>The Message of Reconciliation<\/h3>\n<p><em>Reconciliation<\/em> is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down.<\/p>\n<p>Paul’s fullest exposition of reconciliation comes in a discussion of the meaning of Jesus’ death in 2 Corinthians 5:18-21. Earlier, Paul had reminded the Corinthians of the centrality of the cross (1 Cor 15:3-5) but had not elaborated much at that point on the meaning of that saving event. Now he explains what Christ’s death on the cross means: Christ identified himself with human sin so that sinners might be restored to their family relationship with God. This reconciliation turns enemies into friends. The cost of this exchange is that “God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Cor 5:21).<\/p>\n<p>With the resurrection of Jesus and his triumph over death, a new world is born—a new era in which God’s people have the promise of eternal fellowship with him (see 2 Cor 4:14–5:10). Those who have trusted in Christ for salvation have received the gift of the Holy Spirit, the guarantee of future salvation (5:5). They know that God has accepted them and will welcome them forever.<\/p>\n<p>Those who have been reconciled to God are called to participate in the ministry of reconciliation, helping people find their way back to God (2 Cor 5:18-21). And because believers have experienced this reconciliation, they are to pursue opportunities for reconciliation in their interpersonal relationships as well (see Matt 5:24; 18:15; Rom 12:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 45:15; Dan 9:24; Matt 5:24; 18:15; Acts 10:36; Rom 5:1-2; 8:6-9, 15-16; 12:18; 15:13; 2 Cor 5:18-21; 13:11; Eph 2:11-18; Col 1:19-22; Heb 2:17<\/p>","summary_ro":"The Message of Reconciliation Reconciliation is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down. Paul’s fullest exposition o...","summary_en":"The Message of Reconciliation Reconciliation is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down. Paul’s fullest exposition o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94814,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Message of Reconciliation","title_en":"The Message of Reconciliation","content_ro":"<h3>The Message of Reconciliation<\/h3>\n<p><em>Reconciliation<\/em> is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down.<\/p>\n<p>Paul’s fullest exposition of reconciliation comes in a discussion of the meaning of Jesus’ death in 2 Corinthians 5:18-21. Earlier, Paul had reminded the Corinthians of the centrality of the cross (1 Cor 15:3-5) but had not elaborated much at that point on the meaning of that saving event. Now he explains what Christ’s death on the cross means: Christ identified himself with human sin so that sinners might be restored to their family relationship with God. This reconciliation turns enemies into friends. The cost of this exchange is that “God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Cor 5:21).<\/p>\n<p>With the resurrection of Jesus and his triumph over death, a new world is born—a new era in which God’s people have the promise of eternal fellowship with him (see 2 Cor 4:14–5:10). Those who have trusted in Christ for salvation have received the gift of the Holy Spirit, the guarantee of future salvation (5:5). They know that God has accepted them and will welcome them forever.<\/p>\n<p>Those who have been reconciled to God are called to participate in the ministry of reconciliation, helping people find their way back to God (2 Cor 5:18-21). And because believers have experienced this reconciliation, they are to pursue opportunities for reconciliation in their interpersonal relationships as well (see Matt 5:24; 18:15; Rom 12:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 45:15; Dan 9:24; Matt 5:24; 18:15; Acts 10:36; Rom 5:1-2; 8:6-9, 15-16; 12:18; 15:13; 2 Cor 5:18-21; 13:11; Eph 2:11-18; Col 1:19-22; Heb 2:17<\/p>","content_en":"<h3>The Message of Reconciliation<\/h3>\n<p><em>Reconciliation<\/em> is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down.<\/p>\n<p>Paul’s fullest exposition of reconciliation comes in a discussion of the meaning of Jesus’ death in 2 Corinthians 5:18-21. Earlier, Paul had reminded the Corinthians of the centrality of the cross (1 Cor 15:3-5) but had not elaborated much at that point on the meaning of that saving event. Now he explains what Christ’s death on the cross means: Christ identified himself with human sin so that sinners might be restored to their family relationship with God. This reconciliation turns enemies into friends. The cost of this exchange is that “God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Cor 5:21).<\/p>\n<p>With the resurrection of Jesus and his triumph over death, a new world is born—a new era in which God’s people have the promise of eternal fellowship with him (see 2 Cor 4:14–5:10). Those who have trusted in Christ for salvation have received the gift of the Holy Spirit, the guarantee of future salvation (5:5). They know that God has accepted them and will welcome them forever.<\/p>\n<p>Those who have been reconciled to God are called to participate in the ministry of reconciliation, helping people find their way back to God (2 Cor 5:18-21). And because believers have experienced this reconciliation, they are to pursue opportunities for reconciliation in their interpersonal relationships as well (see Matt 5:24; 18:15; Rom 12:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 45:15; Dan 9:24; Matt 5:24; 18:15; Acts 10:36; Rom 5:1-2; 8:6-9, 15-16; 12:18; 15:13; 2 Cor 5:18-21; 13:11; Eph 2:11-18; Col 1:19-22; Heb 2:17<\/p>","summary_ro":"The Message of Reconciliation Reconciliation is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down. Paul’s fullest exposition o...","summary_en":"The Message of Reconciliation Reconciliation is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down. Paul’s fullest exposition o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122440,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Message of Reconciliation","title_en":"The Message of Reconciliation","content_ro":"<h3>The Message of Reconciliation<\/h3>\n<p><em>Reconciliation<\/em> is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down.<\/p>\n<p>Paul’s fullest exposition of reconciliation comes in a discussion of the meaning of Jesus’ death in 2 Corinthians 5:18-21. Earlier, Paul had reminded the Corinthians of the centrality of the cross (1 Cor 15:3-5) but had not elaborated much at that point on the meaning of that saving event. Now he explains what Christ’s death on the cross means: Christ identified himself with human sin so that sinners might be restored to their family relationship with God. This reconciliation turns enemies into friends. The cost of this exchange is that “God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Cor 5:21).<\/p>\n<p>With the resurrection of Jesus and his triumph over death, a new world is born—a new era in which God’s people have the promise of eternal fellowship with him (see 2 Cor 4:14–5:10). Those who have trusted in Christ for salvation have received the gift of the Holy Spirit, the guarantee of future salvation (5:5). They know that God has accepted them and will welcome them forever.<\/p>\n<p>Those who have been reconciled to God are called to participate in the ministry of reconciliation, helping people find their way back to God (2 Cor 5:18-21). And because believers have experienced this reconciliation, they are to pursue opportunities for reconciliation in their interpersonal relationships as well (see Matt 5:24; 18:15; Rom 12:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 45:15; Dan 9:24; Matt 5:24; 18:15; Acts 10:36; Rom 5:1-2; 8:6-9, 15-16; 12:18; 15:13; 2 Cor 5:18-21; 13:11; Eph 2:11-18; Col 1:19-22; Heb 2:17<\/p>","content_en":"<h3>The Message of Reconciliation<\/h3>\n<p><em>Reconciliation<\/em> is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down.<\/p>\n<p>Paul’s fullest exposition of reconciliation comes in a discussion of the meaning of Jesus’ death in 2 Corinthians 5:18-21. Earlier, Paul had reminded the Corinthians of the centrality of the cross (1 Cor 15:3-5) but had not elaborated much at that point on the meaning of that saving event. Now he explains what Christ’s death on the cross means: Christ identified himself with human sin so that sinners might be restored to their family relationship with God. This reconciliation turns enemies into friends. The cost of this exchange is that “God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Cor 5:21).<\/p>\n<p>With the resurrection of Jesus and his triumph over death, a new world is born—a new era in which God’s people have the promise of eternal fellowship with him (see 2 Cor 4:14–5:10). Those who have trusted in Christ for salvation have received the gift of the Holy Spirit, the guarantee of future salvation (5:5). They know that God has accepted them and will welcome them forever.<\/p>\n<p>Those who have been reconciled to God are called to participate in the ministry of reconciliation, helping people find their way back to God (2 Cor 5:18-21). And because believers have experienced this reconciliation, they are to pursue opportunities for reconciliation in their interpersonal relationships as well (see Matt 5:24; 18:15; Rom 12:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 45:15; Dan 9:24; Matt 5:24; 18:15; Acts 10:36; Rom 5:1-2; 8:6-9, 15-16; 12:18; 15:13; 2 Cor 5:18-21; 13:11; Eph 2:11-18; Col 1:19-22; Heb 2:17<\/p>","summary_ro":"The Message of Reconciliation Reconciliation is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down. Paul’s fullest exposition o...","summary_en":"The Message of Reconciliation Reconciliation is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down. Paul’s fullest exposition o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150066,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Message of Reconciliation","title_en":"The Message of Reconciliation","content_ro":"<h3>The Message of Reconciliation<\/h3>\n<p><em>Reconciliation<\/em> is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down.<\/p>\n<p>Paul’s fullest exposition of reconciliation comes in a discussion of the meaning of Jesus’ death in 2 Corinthians 5:18-21. Earlier, Paul had reminded the Corinthians of the centrality of the cross (1 Cor 15:3-5) but had not elaborated much at that point on the meaning of that saving event. Now he explains what Christ’s death on the cross means: Christ identified himself with human sin so that sinners might be restored to their family relationship with God. This reconciliation turns enemies into friends. The cost of this exchange is that “God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Cor 5:21).<\/p>\n<p>With the resurrection of Jesus and his triumph over death, a new world is born—a new era in which God’s people have the promise of eternal fellowship with him (see 2 Cor 4:14–5:10). Those who have trusted in Christ for salvation have received the gift of the Holy Spirit, the guarantee of future salvation (5:5). They know that God has accepted them and will welcome them forever.<\/p>\n<p>Those who have been reconciled to God are called to participate in the ministry of reconciliation, helping people find their way back to God (2 Cor 5:18-21). And because believers have experienced this reconciliation, they are to pursue opportunities for reconciliation in their interpersonal relationships as well (see Matt 5:24; 18:15; Rom 12:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 45:15; Dan 9:24; Matt 5:24; 18:15; Acts 10:36; Rom 5:1-2; 8:6-9, 15-16; 12:18; 15:13; 2 Cor 5:18-21; 13:11; Eph 2:11-18; Col 1:19-22; Heb 2:17<\/p>","content_en":"<h3>The Message of Reconciliation<\/h3>\n<p><em>Reconciliation<\/em> is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down.<\/p>\n<p>Paul’s fullest exposition of reconciliation comes in a discussion of the meaning of Jesus’ death in 2 Corinthians 5:18-21. Earlier, Paul had reminded the Corinthians of the centrality of the cross (1 Cor 15:3-5) but had not elaborated much at that point on the meaning of that saving event. Now he explains what Christ’s death on the cross means: Christ identified himself with human sin so that sinners might be restored to their family relationship with God. This reconciliation turns enemies into friends. The cost of this exchange is that “God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Cor 5:21).<\/p>\n<p>With the resurrection of Jesus and his triumph over death, a new world is born—a new era in which God’s people have the promise of eternal fellowship with him (see 2 Cor 4:14–5:10). Those who have trusted in Christ for salvation have received the gift of the Holy Spirit, the guarantee of future salvation (5:5). They know that God has accepted them and will welcome them forever.<\/p>\n<p>Those who have been reconciled to God are called to participate in the ministry of reconciliation, helping people find their way back to God (2 Cor 5:18-21). And because believers have experienced this reconciliation, they are to pursue opportunities for reconciliation in their interpersonal relationships as well (see Matt 5:24; 18:15; Rom 12:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ezek 45:15; Dan 9:24; Matt 5:24; 18:15; Acts 10:36; Rom 5:1-2; 8:6-9, 15-16; 12:18; 15:13; 2 Cor 5:18-21; 13:11; Eph 2:11-18; Col 1:19-22; Heb 2:17<\/p>","summary_ro":"The Message of Reconciliation Reconciliation is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down. Paul’s fullest exposition o...","summary_en":"The Message of Reconciliation Reconciliation is a term found throughout the New Testament. In Romans 5:1-11, Paul concentrates on the cost of God’s reconciling work in the death of his son. Colossians 1:15-20 is a hymn in praise of the cosmic scope of reconciliation, focused on the exalted Lord who is ruler of all. In Ephesians 2:11-22, the emphasis is on the reconciliation that embraces both Jews and Gentiles to form a united church with all hostility broken down. Paul’s fullest exposition o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":14055,"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":16061,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heir","title_en":"Heir","content_ro":"<h3>HEIR<\/h3>\n<p>One who inherits something or who is entitled to a future inheritance; the one who receives the property of a deceased person, particularly on the basis of law and usually by means of a will. In both the OT and NT, the Hebrew and the Greek words encompass these ideas.<\/p>\n<p>In Genesis 15, after God had reiterated his special promise to Abraham, Abraham wondered how the fulfillment of the promise might occur. At the time, only his steward, Eliezer of Damascus, was “the son of his house,” that is, the one of his large household who would inherit. There was no natural-born son of Abraham within the family (see Gn 15:3-4). Without a son in patriarchal times, a man’s chief steward could be his heir as a substitute. Later, after the birth of Ishmael (Abraham’s son by Hagar, Sarah’s maidservant) and of Isaac (his son by Sarah, his wife), trouble erupted between the women, and Sarah demanded that Abraham send Hagar and her son away, because Sarah did not want Ishmael to be an heir with her own son, Isaac (Gn 21:10).<\/p>\n<p>A wise woman, at Joab’s instigation, told David a story about herself and her two sons. She said that one son killed the other, and that her family now wanted to kill the remaining son for the murder. If this happened, she claimed, the heir of her deceased husband would be destroyed and the family would be left with no inheritance (2 Sm 14:7).<\/p>\n<p>Another biblical illustration of this normal use of the word “heir” is seen in a parable told by Jesus. The workers in the vineyard, who saw the son of their master coming, said among themselves, “This is the heir; come, let us kill him and have his inheritance” (Mt 21:33-43, <span>rsv<\/span>; cf. Mk 12:7; Lk 20:14).<\/p>\n<p>In a number of references in the NT, the word “heir” is used to refer to the believer in Christ, who has an inheritance coming because of being a child of God the Father and consequently a joint heir with Christ (Rom 8:16-17). The inheritance of salvation is variously referred to in different sections of the NT. In Hebrews 6:17, Christians are called “heirs of the promise.” This promise occurred when God said to Abraham, “I will certainly bless you richly, and I will multiply your descendants into countless millions” (Heb 6:14, <span>nlt<\/span>). In Hebrews 11:7, Noah is described as “an heir of the righteousness which comes by faith” (<span>rsv<\/span>). In James 2:5, the poor in the world who are rich in faith are said to be “heirs of the kingdom which he has promised to those who love him” (<span>rsv<\/span>). Paul writes that those who are justified by God’s grace are made heirs according to the hope of eternal life (Ti 3:7).<\/p>\n<p>In Hebrews 1:2, the word “heir” is used with a singular reference to God’s Son, who is said to have been appointed “heir of all things” by his Father. Here is an instance where someone has been designated to receive an inheritance but will actually enter into full possession of it much later.<\/p>\n<p>In biblical times the right of primogeniture—that is, the right of the eldest son in the family to be the primary heir in the household—prevailed. In OT times, the firstborn son possessed the birthright, which included inheriting a double portion of his father’s possessions and headship of the family (Dt 21:15-17). The other sons shared the remainder equally. If there were no sons to inherit, the daughters became the heirs (Nm 27:8; 36:1-12), although there was a stipulation that the daughters could not marry outside their tribe. This was to preserve the tribal territory intact. If there were no daughters, then the dead man’s brothers inherited; if no brothers, then his uncles; and if no uncles, then the nearest relative (27:9-11). Because the matter of tribal possession was so important, it is easy to understand why there was such a concern for genealogical records among the Hebrew people.<\/p>\n<p><em>See also<\/em> Firstborn; Inheritance; Birthright.<\/p>","content_en":"<h3>HEIR<\/h3>\n<p>One who inherits something or who is entitled to a future inheritance; the one who receives the property of a deceased person, particularly on the basis of law and usually by means of a will. In both the OT and NT, the Hebrew and the Greek words encompass these ideas.<\/p>\n<p>In Genesis 15, after God had reiterated his special promise to Abraham, Abraham wondered how the fulfillment of the promise might occur. At the time, only his steward, Eliezer of Damascus, was “the son of his house,” that is, the one of his large household who would inherit. There was no natural-born son of Abraham within the family (see Gn 15:3-4). Without a son in patriarchal times, a man’s chief steward could be his heir as a substitute. Later, after the birth of Ishmael (Abraham’s son by Hagar, Sarah’s maidservant) and of Isaac (his son by Sarah, his wife), trouble erupted between the women, and Sarah demanded that Abraham send Hagar and her son away, because Sarah did not want Ishmael to be an heir with her own son, Isaac (Gn 21:10).<\/p>\n<p>A wise woman, at Joab’s instigation, told David a story about herself and her two sons. She said that one son killed the other, and that her family now wanted to kill the remaining son for the murder. If this happened, she claimed, the heir of her deceased husband would be destroyed and the family would be left with no inheritance (2 Sm 14:7).<\/p>\n<p>Another biblical illustration of this normal use of the word “heir” is seen in a parable told by Jesus. The workers in the vineyard, who saw the son of their master coming, said among themselves, “This is the heir; come, let us kill him and have his inheritance” (Mt 21:33-43, <span>rsv<\/span>; cf. Mk 12:7; Lk 20:14).<\/p>\n<p>In a number of references in the NT, the word “heir” is used to refer to the believer in Christ, who has an inheritance coming because of being a child of God the Father and consequently a joint heir with Christ (Rom 8:16-17). The inheritance of salvation is variously referred to in different sections of the NT. In Hebrews 6:17, Christians are called “heirs of the promise.” This promise occurred when God said to Abraham, “I will certainly bless you richly, and I will multiply your descendants into countless millions” (Heb 6:14, <span>nlt<\/span>). In Hebrews 11:7, Noah is described as “an heir of the righteousness which comes by faith” (<span>rsv<\/span>). In James 2:5, the poor in the world who are rich in faith are said to be “heirs of the kingdom which he has promised to those who love him” (<span>rsv<\/span>). Paul writes that those who are justified by God’s grace are made heirs according to the hope of eternal life (Ti 3:7).<\/p>\n<p>In Hebrews 1:2, the word “heir” is used with a singular reference to God’s Son, who is said to have been appointed “heir of all things” by his Father. Here is an instance where someone has been designated to receive an inheritance but will actually enter into full possession of it much later.<\/p>\n<p>In biblical times the right of primogeniture—that is, the right of the eldest son in the family to be the primary heir in the household—prevailed. In OT times, the firstborn son possessed the birthright, which included inheriting a double portion of his father’s possessions and headship of the family (Dt 21:15-17). The other sons shared the remainder equally. If there were no sons to inherit, the daughters became the heirs (Nm 27:8; 36:1-12), although there was a stipulation that the daughters could not marry outside their tribe. This was to preserve the tribal territory intact. If there were no daughters, then the dead man’s brothers inherited; if no brothers, then his uncles; and if no uncles, then the nearest relative (27:9-11). Because the matter of tribal possession was so important, it is easy to understand why there was such a concern for genealogical records among the Hebrew people.<\/p>\n<p><em>See also<\/em> Firstborn; Inheritance; Birthright.<\/p>","summary_ro":"HEIR One who inherits something or who is entitled to a future inheritance; the one who receives the property of a deceased person, particularly on the basis of law and usually by means of a will. In both the OT and NT, the Hebrew and the Greek words encompass these ideas. In Genesis 15, after God had reiterated his special promise to Abraham, Abraham wondered how the fulfillment of the promise might occur. At the time, only his steward, Eliezer of Damascus, was “the son of his house,” that i...","summary_en":"HEIR One who inherits something or who is entitled to a future inheritance; the one who receives the property of a deceased person, particularly on the basis of law and usually by means of a will. In both the OT and NT, the Hebrew and the Greek words encompass these ideas. In Genesis 15, after God had reiterated his special promise to Abraham, Abraham wondered how the fulfillment of the promise might occur. At the time, only his steward, Eliezer of Damascus, was “the son of his house,” that i...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36246,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Man*, Spirit","title_en":"of Man*, Spirit","content_ro":"<h3>SPIRIT OF MAN*<\/h3>\n<p>The innermost being of the human person, corresponding with the nature of God, which is Spirit. Some scholars think the spirit is the same as the soul; others see a distinction. As such, some believe in the tripartite (threefold) nature of a human (cf. 1 Thes 5:23), spirit, soul, and body, as against a bipartite (twofold) nature, material and immaterial.<\/p>\n<p>First Thessalonians 5:23 clearly speaks of a tripartite design for mankind. Other Scriptures see soul and spirit as the same. A clear case of the parallel (synonymous) use of soul and spirit (as in Jb 7:11; Is 26:9, etc.) is in Mary’s “Magnificat.” She says, “My soul magnifies the Lord, and my spirit has rejoiced in God my Savior” (Lk 1:47, <span>nkjv<\/span>). Rather than divide the two as “parts,” some have suggested that a human <em>has<\/em> a spirit and <em>is<\/em> a soul. Usually spirit indicates the vitalizing, energizing, empowering agent; it is that essence of the human being that corresponds with God’s nature and can commune with God, who is Spirit.<\/p>\n<p>Those who are united to Christ experience spiritual union with him—his Spirit with their spirit. This is what Paul meant when he said, “He who joins himself to the Lord is one spirit” (1 Cor 6:17). Note that Paul does not say, “he who joins himself to the Spirit is one spirit”; he uses the word “Lord” as synonymous with “the Spirit.” Union with the Lord is a union of the human spirit with his Spirit. Since the day of regeneration, a believer’s human spirit is united to Christ’s Spirit. Look at John 3:6 (“that which is born of the Spirit is spirit”) and Romans 8:16 (“his Spirit bears witness with our spirit that we are the children of God”). These scriptures show that one’s union with Christ is based upon the regeneration of one’s spirit by the divine Spirit.<\/p>","content_en":"<h3>SPIRIT OF MAN*<\/h3>\n<p>The innermost being of the human person, corresponding with the nature of God, which is Spirit. Some scholars think the spirit is the same as the soul; others see a distinction. As such, some believe in the tripartite (threefold) nature of a human (cf. 1 Thes 5:23), spirit, soul, and body, as against a bipartite (twofold) nature, material and immaterial.<\/p>\n<p>First Thessalonians 5:23 clearly speaks of a tripartite design for mankind. Other Scriptures see soul and spirit as the same. A clear case of the parallel (synonymous) use of soul and spirit (as in Jb 7:11; Is 26:9, etc.) is in Mary’s “Magnificat.” She says, “My soul magnifies the Lord, and my spirit has rejoiced in God my Savior” (Lk 1:47, <span>nkjv<\/span>). Rather than divide the two as “parts,” some have suggested that a human <em>has<\/em> a spirit and <em>is<\/em> a soul. Usually spirit indicates the vitalizing, energizing, empowering agent; it is that essence of the human being that corresponds with God’s nature and can commune with God, who is Spirit.<\/p>\n<p>Those who are united to Christ experience spiritual union with him—his Spirit with their spirit. This is what Paul meant when he said, “He who joins himself to the Lord is one spirit” (1 Cor 6:17). Note that Paul does not say, “he who joins himself to the Spirit is one spirit”; he uses the word “Lord” as synonymous with “the Spirit.” Union with the Lord is a union of the human spirit with his Spirit. Since the day of regeneration, a believer’s human spirit is united to Christ’s Spirit. Look at John 3:6 (“that which is born of the Spirit is spirit”) and Romans 8:16 (“his Spirit bears witness with our spirit that we are the children of God”). These scriptures show that one’s union with Christ is based upon the regeneration of one’s spirit by the divine Spirit.<\/p>","summary_ro":"SPIRIT OF MAN* The innermost being of the human person, corresponding with the nature of God, which is Spirit. Some scholars think the spirit is the same as the soul; others see a distinction. As such, some believe in the tripartite (threefold) nature of a human (cf. 1 Thes 5:23), spirit, soul, and body, as against a bipartite (twofold) nature, material and immaterial. First Thessalonians 5:23 clearly speaks of a tripartite design for mankind. Other Scriptures see soul and spirit as the same....","summary_en":"SPIRIT OF MAN* The innermost being of the human person, corresponding with the nature of God, which is Spirit. Some scholars think the spirit is the same as the soul; others see a distinction. As such, some believe in the tripartite (threefold) nature of a human (cf. 1 Thes 5:23), spirit, soul, and body, as against a bipartite (twofold) nature, material and immaterial. First Thessalonians 5:23 clearly speaks of a tripartite design for mankind. Other Scriptures see soul and spirit as the same....","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":638,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adoption","title_en":"Adoption","content_ro":"<h3>ADOPTION<\/h3>\n<p>Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common <span>kjv<\/span> expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18).<\/p>\n<p>According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, <span>kjv<\/span>); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoption through which this happens has its origin in God’s love and its foundation in Jesus Christ who is uniquely the Son of God. Theologians regard the term “Son of God” as referring preeminently to Christ’s deity (Mt 11:25-27; 16:16-17), for he is one in substance and glory with the Father. As the second person of the Trinity, Christ is distinguished from the Father as “the only begotten Son.” Believers in Christ, although “adopted,” are never seen as on a par with the uncreated, divine Son.<\/p>\n<p>Nevertheless, in the beloved Son, sinners have been loved and predestined by God the Father to become his children by adoption (Eph 1:4-6). That adoption is secured by Christ the Redeemer; through his death and resurrection he destroyed sin and its death penalty, restoring the righteousness and life requisite for the status of sonship. Christ is the head of the “new covenant” as its mediator and guarantor. His brothers and sisters, as its beneficiaries, become God’s heirs, and his joint heirs (Rom 8:17). God gives to them the Holy Spirit, the Spirit of his Son, as the Spirit of adoption (Rom 8:15; Gal 4:6). The indwelling Spirit gives believers assurance that they are indeed God’s children and enables them to cry out to God as Father (Rom 8:15-16). Such intimacy with the Creator and Savior in prayer is one privilege of adoption.<\/p>\n<p>Adoption was a privilege given to God’s people under the “old covenant” (Rom 9:4). Both Israel as a whole and individual Israelites knew God as Father (Is 64:8-9; Hos 11:1). Since the NT regards adoption as ultimately possible only through Jesus Christ, Israel’s adoption before the Incarnation was an under-age sonship comparable to the status of servanthood (Gal 4:1-7). In Jesus the privilege of mature sonship was extended to include both Jews and Gentiles (Gal 3:25-29). Though adoption is a benefit enjoyed in the present experience of God’s people (1 Jn 3:1), its full extent is realized only at their resurrection from the dead (Rom 8:21-23).<\/p>","content_en":"<h3>ADOPTION<\/h3>\n<p>Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common <span>kjv<\/span> expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18).<\/p>\n<p>According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, <span>kjv<\/span>); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoption through which this happens has its origin in God’s love and its foundation in Jesus Christ who is uniquely the Son of God. Theologians regard the term “Son of God” as referring preeminently to Christ’s deity (Mt 11:25-27; 16:16-17), for he is one in substance and glory with the Father. As the second person of the Trinity, Christ is distinguished from the Father as “the only begotten Son.” Believers in Christ, although “adopted,” are never seen as on a par with the uncreated, divine Son.<\/p>\n<p>Nevertheless, in the beloved Son, sinners have been loved and predestined by God the Father to become his children by adoption (Eph 1:4-6). That adoption is secured by Christ the Redeemer; through his death and resurrection he destroyed sin and its death penalty, restoring the righteousness and life requisite for the status of sonship. Christ is the head of the “new covenant” as its mediator and guarantor. His brothers and sisters, as its beneficiaries, become God’s heirs, and his joint heirs (Rom 8:17). God gives to them the Holy Spirit, the Spirit of his Son, as the Spirit of adoption (Rom 8:15; Gal 4:6). The indwelling Spirit gives believers assurance that they are indeed God’s children and enables them to cry out to God as Father (Rom 8:15-16). Such intimacy with the Creator and Savior in prayer is one privilege of adoption.<\/p>\n<p>Adoption was a privilege given to God’s people under the “old covenant” (Rom 9:4). Both Israel as a whole and individual Israelites knew God as Father (Is 64:8-9; Hos 11:1). Since the NT regards adoption as ultimately possible only through Jesus Christ, Israel’s adoption before the Incarnation was an under-age sonship comparable to the status of servanthood (Gal 4:1-7). In Jesus the privilege of mature sonship was extended to include both Jews and Gentiles (Gal 3:25-29). Though adoption is a benefit enjoyed in the present experience of God’s people (1 Jn 3:1), its full extent is realized only at their resurrection from the dead (Rom 8:21-23).<\/p>","summary_ro":"ADOPTION Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common kjv expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18). According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, kjv); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoptio...","summary_en":"ADOPTION Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common kjv expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18). According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, kjv); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoptio...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3726,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Fire*, Baptism","title_en":"of Fire*, Baptism","content_ro":"<h3>BAPTISM OF FIRE*<\/h3>\n<p>Metaphor coined by John the Baptist. John was looking for the coming of One who would “baptize in Spirit and fire” (Mt 3:11; Lk 3:16). The context makes clear that fire in that phrase denotes judgment, a judgment that would presumably purify the penitent (cf. Is 4:4; Mal 3:2-3) as well as destroy the impenitent (Mal 4:1; Mt 3:10,12).<\/p>\n<p>The prophets and apocalyptic writers frequently spoke of a period of tribulation and suffering necessary before the new age could come: “the messianic woes,” “the birth pangs of the Messiah,” “a river of fire.” Parallels to John’s phraseology are found in Isaiah 30:27-28 and in the pseudepigraphal 2 Esdras 13:10-11. John the Baptist probably adopted that usage and reexpressed it through a metaphor drawn from his own most characteristic act (baptism). His “baptize in fire” thus probably denoted the purifying judgment that would bring in the new age as well as bring individuals into the new age.<\/p>\n<p>There is no further biblical reference specifically to baptism of fire. Mark and John abbreviate the Baptist’s preaching by omitting all mention of judgment. With Pentecost and beyond, John’s baptism in water is seen as fulfilled in baptism in the Spirit. But Jesus seemed to echo the Baptist’s conviction that a fiery purification was necessary (Mk 9:49). And he clearly picked up the Baptist’s prediction, but referred the baptism and presumably the fire to his own death (Lk 12:49-50). His death is understood as suffering the fiery baptism for others. That thought is matched by the apostle Paul in his understanding of baptism into Christ as a baptism into Christ’s death (Rom 6:3). So it can be said that John’s expectation of a purgative baptism of fire for the penitent is most nearly fulfilled in the believer’s being united with Christ in his death and sharing in his sufferings; only in that way does one come to share fully in Christ’s risen glory (Rom 6:5; 8:17-23; Phil 3:10-11).<\/p>\n<p><em>See also<\/em> Baptism; Baptism of the Spirit.<\/p>","content_en":"<h3>BAPTISM OF FIRE*<\/h3>\n<p>Metaphor coined by John the Baptist. John was looking for the coming of One who would “baptize in Spirit and fire” (Mt 3:11; Lk 3:16). The context makes clear that fire in that phrase denotes judgment, a judgment that would presumably purify the penitent (cf. Is 4:4; Mal 3:2-3) as well as destroy the impenitent (Mal 4:1; Mt 3:10,12).<\/p>\n<p>The prophets and apocalyptic writers frequently spoke of a period of tribulation and suffering necessary before the new age could come: “the messianic woes,” “the birth pangs of the Messiah,” “a river of fire.” Parallels to John’s phraseology are found in Isaiah 30:27-28 and in the pseudepigraphal 2 Esdras 13:10-11. John the Baptist probably adopted that usage and reexpressed it through a metaphor drawn from his own most characteristic act (baptism). His “baptize in fire” thus probably denoted the purifying judgment that would bring in the new age as well as bring individuals into the new age.<\/p>\n<p>There is no further biblical reference specifically to baptism of fire. Mark and John abbreviate the Baptist’s preaching by omitting all mention of judgment. With Pentecost and beyond, John’s baptism in water is seen as fulfilled in baptism in the Spirit. But Jesus seemed to echo the Baptist’s conviction that a fiery purification was necessary (Mk 9:49). And he clearly picked up the Baptist’s prediction, but referred the baptism and presumably the fire to his own death (Lk 12:49-50). His death is understood as suffering the fiery baptism for others. That thought is matched by the apostle Paul in his understanding of baptism into Christ as a baptism into Christ’s death (Rom 6:3). So it can be said that John’s expectation of a purgative baptism of fire for the penitent is most nearly fulfilled in the believer’s being united with Christ in his death and sharing in his sufferings; only in that way does one come to share fully in Christ’s risen glory (Rom 6:5; 8:17-23; Phil 3:10-11).<\/p>\n<p><em>See also<\/em> Baptism; Baptism of the Spirit.<\/p>","summary_ro":"BAPTISM OF FIRE* Metaphor coined by John the Baptist. John was looking for the coming of One who would “baptize in Spirit and fire” (Mt 3:11; Lk 3:16). The context makes clear that fire in that phrase denotes judgment, a judgment that would presumably purify the penitent (cf. Is 4:4; Mal 3:2-3) as well as destroy the impenitent (Mal 4:1; Mt 3:10,12). The prophets and apocalyptic writers frequently spoke of a period of tribulation and suffering necessary before the new age could come: “the mes...","summary_en":"BAPTISM OF FIRE* Metaphor coined by John the Baptist. John was looking for the coming of One who would “baptize in Spirit and fire” (Mt 3:11; Lk 3:16). The context makes clear that fire in that phrase denotes judgment, a judgment that would presumably purify the penitent (cf. Is 4:4; Mal 3:2-3) as well as destroy the impenitent (Mal 4:1; Mt 3:10,12). The prophets and apocalyptic writers frequently spoke of a period of tribulation and suffering necessary before the new age could come: “the mes...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17531,"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":57313,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:17","title_en":"Study Note: Romani 8:17","content_ro":"<p><strong>8:17<\/strong> Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we <em>share<\/em> with him in that glorious inheritance. However, just as it was for Jesus, our path to <em>glory<\/em> is also marked by <em>suffering<\/em>. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).<\/p>","content_en":"<p><strong>8:17<\/strong> Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we <em>share<\/em> with him in that glorious inheritance. However, just as it was for Jesus, our path to <em>glory<\/em> is also marked by <em>suffering<\/em>. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).<\/p>","summary_ro":"8:17 Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we share with him in that glorious inheritance. However, just as it was for Jesus, our path to glory is also marked by suffering. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).","summary_en":"8:17 Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we share with him in that glorious inheritance. However, just as it was for Jesus, our path to glory is also marked by suffering. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84939,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:17","title_en":"Study Note: Romani 8:17","content_ro":"<p><strong>8:17<\/strong> Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we <em>share<\/em> with him in that glorious inheritance. However, just as it was for Jesus, our path to <em>glory<\/em> is also marked by <em>suffering<\/em>. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).<\/p>","content_en":"<p><strong>8:17<\/strong> Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we <em>share<\/em> with him in that glorious inheritance. However, just as it was for Jesus, our path to <em>glory<\/em> is also marked by <em>suffering<\/em>. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).<\/p>","summary_ro":"8:17 Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we share with him in that glorious inheritance. However, just as it was for Jesus, our path to glory is also marked by suffering. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).","summary_en":"8:17 Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we share with him in that glorious inheritance. However, just as it was for Jesus, our path to glory is also marked by suffering. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112565,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:17","title_en":"Study Note: Romani 8:17","content_ro":"<p><strong>8:17<\/strong> Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we <em>share<\/em> with him in that glorious inheritance. However, just as it was for Jesus, our path to <em>glory<\/em> is also marked by <em>suffering<\/em>. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).<\/p>","content_en":"<p><strong>8:17<\/strong> Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we <em>share<\/em> with him in that glorious inheritance. However, just as it was for Jesus, our path to <em>glory<\/em> is also marked by <em>suffering<\/em>. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).<\/p>","summary_ro":"8:17 Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we share with him in that glorious inheritance. However, just as it was for Jesus, our path to glory is also marked by suffering. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).","summary_en":"8:17 Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we share with him in that glorious inheritance. However, just as it was for Jesus, our path to glory is also marked by suffering. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140191,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:17","title_en":"Study Note: Romani 8:17","content_ro":"<p><strong>8:17<\/strong> Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we <em>share<\/em> with him in that glorious inheritance. However, just as it was for Jesus, our path to <em>glory<\/em> is also marked by <em>suffering<\/em>. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).<\/p>","content_en":"<p><strong>8:17<\/strong> Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we <em>share<\/em> with him in that glorious inheritance. However, just as it was for Jesus, our path to <em>glory<\/em> is also marked by <em>suffering<\/em>. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).<\/p>","summary_ro":"8:17 Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we share with him in that glorious inheritance. However, just as it was for Jesus, our path to glory is also marked by suffering. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).","summary_en":"8:17 Jesus is heir to all of God’s promises (Mark 12:1-12; Gal 3:18-19; Heb 1:2), and as those who belong to Jesus, we share with him in that glorious inheritance. However, just as it was for Jesus, our path to glory is also marked by suffering. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5; Phil 1:29; 3:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60670,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Servant-Leader","title_en":"The Servant-Leader","content_ro":"<h3>The Servant-Leader<\/h3>\n<p>A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role.<\/p>\n<p>The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13). Every event in Moses’ story from the time he was called by God indicates that he understood his leadership as derived from his service to God. He was submissive, selfless, and faithful. His interactions with his fellow Israelites were characterized by empathy, persuasiveness, and vision. Moses stood in the gap at a critical moment in Israelite history and repeatedly interceded on behalf of the people. Moses’ remarkably humble submission to God served as the basis for his role as a great leader.<\/p>\n<p>Jesus of Nazareth is the ideal servant-leader. The Gospels portray Jesus as the Lord’s “Suffering Servant” (see Isa 52:13–53:12), especially in his sacrificial death, which was his ultimate act of service (Mark 10:45). Jesus spoke with great authority, but did so humbly, understanding his role as a shepherd who sacrifices his life for his sheep (John 10:11). He spent time with children and used them as models for those who desire to follow God wholeheartedly (Matt 18:4). When James and John asked him to give them an elevated rank in his Kingdom, Jesus criticized their worldly ambition (Mark 10:35-45) and set their priorities straight by instructing them to follow his example of servanthood (Matt 20:24-28; 23:11-12; Mark 10:43-45). As a model for all who want to lead others through a life of service, Jesus understood that his purpose was to bring glory to God’s name (John 12:27-28).<\/p>\n<p>The apostles Paul and Peter followed Christ’s example and fulfilled his ideal of servant leadership. Paul’s life of service demonstrated humility and tireless efforts on behalf of others (see 2 Cor 11:23-28). He taught Christians to do the same (Rom 8:17; Gal 5:13; 2 Tim 1:8; 2:3) and praised those who did so (e.g., Phil 2:25-30; Col 4:7). Peter also exemplified self-sacrificial service to Christ (e.g., Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42), and his instructions define the character of a servant-leader clearly and concisely (1 Pet 4:10-11; 5:1-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:8-12; 14:11-24; 30:31-32; Exod 14:31; Num 12:3, 7-8; Deut 34:10-12; 1 Kgs 12:1-7; Isa 52:13–53:12; Matt 18:4; 20:24-28; 23:11-12; Mark 10:35-45; John 10:11; 12:27-28; Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42; Rom 8:17; 2 Cor 11:23-27; Gal 5:13; Phil 2:25-30; Col 4:7; 2 Tim 1:8; 2:3; 1 Pet 4:10-11; 5:1-5<\/p>","content_en":"<h3>The Servant-Leader<\/h3>\n<p>A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role.<\/p>\n<p>The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13). Every event in Moses’ story from the time he was called by God indicates that he understood his leadership as derived from his service to God. He was submissive, selfless, and faithful. His interactions with his fellow Israelites were characterized by empathy, persuasiveness, and vision. Moses stood in the gap at a critical moment in Israelite history and repeatedly interceded on behalf of the people. Moses’ remarkably humble submission to God served as the basis for his role as a great leader.<\/p>\n<p>Jesus of Nazareth is the ideal servant-leader. The Gospels portray Jesus as the Lord’s “Suffering Servant” (see Isa 52:13–53:12), especially in his sacrificial death, which was his ultimate act of service (Mark 10:45). Jesus spoke with great authority, but did so humbly, understanding his role as a shepherd who sacrifices his life for his sheep (John 10:11). He spent time with children and used them as models for those who desire to follow God wholeheartedly (Matt 18:4). When James and John asked him to give them an elevated rank in his Kingdom, Jesus criticized their worldly ambition (Mark 10:35-45) and set their priorities straight by instructing them to follow his example of servanthood (Matt 20:24-28; 23:11-12; Mark 10:43-45). As a model for all who want to lead others through a life of service, Jesus understood that his purpose was to bring glory to God’s name (John 12:27-28).<\/p>\n<p>The apostles Paul and Peter followed Christ’s example and fulfilled his ideal of servant leadership. Paul’s life of service demonstrated humility and tireless efforts on behalf of others (see 2 Cor 11:23-28). He taught Christians to do the same (Rom 8:17; Gal 5:13; 2 Tim 1:8; 2:3) and praised those who did so (e.g., Phil 2:25-30; Col 4:7). Peter also exemplified self-sacrificial service to Christ (e.g., Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42), and his instructions define the character of a servant-leader clearly and concisely (1 Pet 4:10-11; 5:1-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:8-12; 14:11-24; 30:31-32; Exod 14:31; Num 12:3, 7-8; Deut 34:10-12; 1 Kgs 12:1-7; Isa 52:13–53:12; Matt 18:4; 20:24-28; 23:11-12; Mark 10:35-45; John 10:11; 12:27-28; Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42; Rom 8:17; 2 Cor 11:23-27; Gal 5:13; Phil 2:25-30; Col 4:7; 2 Tim 1:8; 2:3; 1 Pet 4:10-11; 5:1-5<\/p>","summary_ro":"The Servant-Leader A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role. The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13)....","summary_en":"The Servant-Leader A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role. The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13)....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62390,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Righteous Suffer","title_en":"The Righteous Suffer","content_ro":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","content_en":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","summary_ro":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","summary_en":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67847,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Suffering","title_en":"Christian Suffering","content_ro":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","content_en":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","summary_ro":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","summary_en":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88296,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Servant-Leader","title_en":"The Servant-Leader","content_ro":"<h3>The Servant-Leader<\/h3>\n<p>A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role.<\/p>\n<p>The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13). Every event in Moses’ story from the time he was called by God indicates that he understood his leadership as derived from his service to God. He was submissive, selfless, and faithful. His interactions with his fellow Israelites were characterized by empathy, persuasiveness, and vision. Moses stood in the gap at a critical moment in Israelite history and repeatedly interceded on behalf of the people. Moses’ remarkably humble submission to God served as the basis for his role as a great leader.<\/p>\n<p>Jesus of Nazareth is the ideal servant-leader. The Gospels portray Jesus as the Lord’s “Suffering Servant” (see Isa 52:13–53:12), especially in his sacrificial death, which was his ultimate act of service (Mark 10:45). Jesus spoke with great authority, but did so humbly, understanding his role as a shepherd who sacrifices his life for his sheep (John 10:11). He spent time with children and used them as models for those who desire to follow God wholeheartedly (Matt 18:4). When James and John asked him to give them an elevated rank in his Kingdom, Jesus criticized their worldly ambition (Mark 10:35-45) and set their priorities straight by instructing them to follow his example of servanthood (Matt 20:24-28; 23:11-12; Mark 10:43-45). As a model for all who want to lead others through a life of service, Jesus understood that his purpose was to bring glory to God’s name (John 12:27-28).<\/p>\n<p>The apostles Paul and Peter followed Christ’s example and fulfilled his ideal of servant leadership. Paul’s life of service demonstrated humility and tireless efforts on behalf of others (see 2 Cor 11:23-28). He taught Christians to do the same (Rom 8:17; Gal 5:13; 2 Tim 1:8; 2:3) and praised those who did so (e.g., Phil 2:25-30; Col 4:7). Peter also exemplified self-sacrificial service to Christ (e.g., Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42), and his instructions define the character of a servant-leader clearly and concisely (1 Pet 4:10-11; 5:1-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:8-12; 14:11-24; 30:31-32; Exod 14:31; Num 12:3, 7-8; Deut 34:10-12; 1 Kgs 12:1-7; Isa 52:13–53:12; Matt 18:4; 20:24-28; 23:11-12; Mark 10:35-45; John 10:11; 12:27-28; Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42; Rom 8:17; 2 Cor 11:23-27; Gal 5:13; Phil 2:25-30; Col 4:7; 2 Tim 1:8; 2:3; 1 Pet 4:10-11; 5:1-5<\/p>","content_en":"<h3>The Servant-Leader<\/h3>\n<p>A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role.<\/p>\n<p>The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13). Every event in Moses’ story from the time he was called by God indicates that he understood his leadership as derived from his service to God. He was submissive, selfless, and faithful. His interactions with his fellow Israelites were characterized by empathy, persuasiveness, and vision. Moses stood in the gap at a critical moment in Israelite history and repeatedly interceded on behalf of the people. Moses’ remarkably humble submission to God served as the basis for his role as a great leader.<\/p>\n<p>Jesus of Nazareth is the ideal servant-leader. The Gospels portray Jesus as the Lord’s “Suffering Servant” (see Isa 52:13–53:12), especially in his sacrificial death, which was his ultimate act of service (Mark 10:45). Jesus spoke with great authority, but did so humbly, understanding his role as a shepherd who sacrifices his life for his sheep (John 10:11). He spent time with children and used them as models for those who desire to follow God wholeheartedly (Matt 18:4). When James and John asked him to give them an elevated rank in his Kingdom, Jesus criticized their worldly ambition (Mark 10:35-45) and set their priorities straight by instructing them to follow his example of servanthood (Matt 20:24-28; 23:11-12; Mark 10:43-45). As a model for all who want to lead others through a life of service, Jesus understood that his purpose was to bring glory to God’s name (John 12:27-28).<\/p>\n<p>The apostles Paul and Peter followed Christ’s example and fulfilled his ideal of servant leadership. Paul’s life of service demonstrated humility and tireless efforts on behalf of others (see 2 Cor 11:23-28). He taught Christians to do the same (Rom 8:17; Gal 5:13; 2 Tim 1:8; 2:3) and praised those who did so (e.g., Phil 2:25-30; Col 4:7). Peter also exemplified self-sacrificial service to Christ (e.g., Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42), and his instructions define the character of a servant-leader clearly and concisely (1 Pet 4:10-11; 5:1-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:8-12; 14:11-24; 30:31-32; Exod 14:31; Num 12:3, 7-8; Deut 34:10-12; 1 Kgs 12:1-7; Isa 52:13–53:12; Matt 18:4; 20:24-28; 23:11-12; Mark 10:35-45; John 10:11; 12:27-28; Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42; Rom 8:17; 2 Cor 11:23-27; Gal 5:13; Phil 2:25-30; Col 4:7; 2 Tim 1:8; 2:3; 1 Pet 4:10-11; 5:1-5<\/p>","summary_ro":"The Servant-Leader A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role. The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13)....","summary_en":"The Servant-Leader A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role. The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13)....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90016,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Righteous Suffer","title_en":"The Righteous Suffer","content_ro":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","content_en":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","summary_ro":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","summary_en":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95473,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Suffering","title_en":"Christian Suffering","content_ro":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","content_en":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","summary_ro":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","summary_en":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115922,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Servant-Leader","title_en":"The Servant-Leader","content_ro":"<h3>The Servant-Leader<\/h3>\n<p>A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role.<\/p>\n<p>The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13). Every event in Moses’ story from the time he was called by God indicates that he understood his leadership as derived from his service to God. He was submissive, selfless, and faithful. His interactions with his fellow Israelites were characterized by empathy, persuasiveness, and vision. Moses stood in the gap at a critical moment in Israelite history and repeatedly interceded on behalf of the people. Moses’ remarkably humble submission to God served as the basis for his role as a great leader.<\/p>\n<p>Jesus of Nazareth is the ideal servant-leader. The Gospels portray Jesus as the Lord’s “Suffering Servant” (see Isa 52:13–53:12), especially in his sacrificial death, which was his ultimate act of service (Mark 10:45). Jesus spoke with great authority, but did so humbly, understanding his role as a shepherd who sacrifices his life for his sheep (John 10:11). He spent time with children and used them as models for those who desire to follow God wholeheartedly (Matt 18:4). When James and John asked him to give them an elevated rank in his Kingdom, Jesus criticized their worldly ambition (Mark 10:35-45) and set their priorities straight by instructing them to follow his example of servanthood (Matt 20:24-28; 23:11-12; Mark 10:43-45). As a model for all who want to lead others through a life of service, Jesus understood that his purpose was to bring glory to God’s name (John 12:27-28).<\/p>\n<p>The apostles Paul and Peter followed Christ’s example and fulfilled his ideal of servant leadership. Paul’s life of service demonstrated humility and tireless efforts on behalf of others (see 2 Cor 11:23-28). He taught Christians to do the same (Rom 8:17; Gal 5:13; 2 Tim 1:8; 2:3) and praised those who did so (e.g., Phil 2:25-30; Col 4:7). Peter also exemplified self-sacrificial service to Christ (e.g., Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42), and his instructions define the character of a servant-leader clearly and concisely (1 Pet 4:10-11; 5:1-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:8-12; 14:11-24; 30:31-32; Exod 14:31; Num 12:3, 7-8; Deut 34:10-12; 1 Kgs 12:1-7; Isa 52:13–53:12; Matt 18:4; 20:24-28; 23:11-12; Mark 10:35-45; John 10:11; 12:27-28; Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42; Rom 8:17; 2 Cor 11:23-27; Gal 5:13; Phil 2:25-30; Col 4:7; 2 Tim 1:8; 2:3; 1 Pet 4:10-11; 5:1-5<\/p>","content_en":"<h3>The Servant-Leader<\/h3>\n<p>A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role.<\/p>\n<p>The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13). Every event in Moses’ story from the time he was called by God indicates that he understood his leadership as derived from his service to God. He was submissive, selfless, and faithful. His interactions with his fellow Israelites were characterized by empathy, persuasiveness, and vision. Moses stood in the gap at a critical moment in Israelite history and repeatedly interceded on behalf of the people. Moses’ remarkably humble submission to God served as the basis for his role as a great leader.<\/p>\n<p>Jesus of Nazareth is the ideal servant-leader. The Gospels portray Jesus as the Lord’s “Suffering Servant” (see Isa 52:13–53:12), especially in his sacrificial death, which was his ultimate act of service (Mark 10:45). Jesus spoke with great authority, but did so humbly, understanding his role as a shepherd who sacrifices his life for his sheep (John 10:11). He spent time with children and used them as models for those who desire to follow God wholeheartedly (Matt 18:4). When James and John asked him to give them an elevated rank in his Kingdom, Jesus criticized their worldly ambition (Mark 10:35-45) and set their priorities straight by instructing them to follow his example of servanthood (Matt 20:24-28; 23:11-12; Mark 10:43-45). As a model for all who want to lead others through a life of service, Jesus understood that his purpose was to bring glory to God’s name (John 12:27-28).<\/p>\n<p>The apostles Paul and Peter followed Christ’s example and fulfilled his ideal of servant leadership. Paul’s life of service demonstrated humility and tireless efforts on behalf of others (see 2 Cor 11:23-28). He taught Christians to do the same (Rom 8:17; Gal 5:13; 2 Tim 1:8; 2:3) and praised those who did so (e.g., Phil 2:25-30; Col 4:7). Peter also exemplified self-sacrificial service to Christ (e.g., Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42), and his instructions define the character of a servant-leader clearly and concisely (1 Pet 4:10-11; 5:1-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:8-12; 14:11-24; 30:31-32; Exod 14:31; Num 12:3, 7-8; Deut 34:10-12; 1 Kgs 12:1-7; Isa 52:13–53:12; Matt 18:4; 20:24-28; 23:11-12; Mark 10:35-45; John 10:11; 12:27-28; Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42; Rom 8:17; 2 Cor 11:23-27; Gal 5:13; Phil 2:25-30; Col 4:7; 2 Tim 1:8; 2:3; 1 Pet 4:10-11; 5:1-5<\/p>","summary_ro":"The Servant-Leader A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role. The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13)....","summary_en":"The Servant-Leader A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role. The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13)....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117642,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Righteous Suffer","title_en":"The Righteous Suffer","content_ro":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","content_en":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","summary_ro":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","summary_en":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123099,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Suffering","title_en":"Christian Suffering","content_ro":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","content_en":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","summary_ro":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","summary_en":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143548,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Servant-Leader","title_en":"The Servant-Leader","content_ro":"<h3>The Servant-Leader<\/h3>\n<p>A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role.<\/p>\n<p>The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13). Every event in Moses’ story from the time he was called by God indicates that he understood his leadership as derived from his service to God. He was submissive, selfless, and faithful. His interactions with his fellow Israelites were characterized by empathy, persuasiveness, and vision. Moses stood in the gap at a critical moment in Israelite history and repeatedly interceded on behalf of the people. Moses’ remarkably humble submission to God served as the basis for his role as a great leader.<\/p>\n<p>Jesus of Nazareth is the ideal servant-leader. The Gospels portray Jesus as the Lord’s “Suffering Servant” (see Isa 52:13–53:12), especially in his sacrificial death, which was his ultimate act of service (Mark 10:45). Jesus spoke with great authority, but did so humbly, understanding his role as a shepherd who sacrifices his life for his sheep (John 10:11). He spent time with children and used them as models for those who desire to follow God wholeheartedly (Matt 18:4). When James and John asked him to give them an elevated rank in his Kingdom, Jesus criticized their worldly ambition (Mark 10:35-45) and set their priorities straight by instructing them to follow his example of servanthood (Matt 20:24-28; 23:11-12; Mark 10:43-45). As a model for all who want to lead others through a life of service, Jesus understood that his purpose was to bring glory to God’s name (John 12:27-28).<\/p>\n<p>The apostles Paul and Peter followed Christ’s example and fulfilled his ideal of servant leadership. Paul’s life of service demonstrated humility and tireless efforts on behalf of others (see 2 Cor 11:23-28). He taught Christians to do the same (Rom 8:17; Gal 5:13; 2 Tim 1:8; 2:3) and praised those who did so (e.g., Phil 2:25-30; Col 4:7). Peter also exemplified self-sacrificial service to Christ (e.g., Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42), and his instructions define the character of a servant-leader clearly and concisely (1 Pet 4:10-11; 5:1-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:8-12; 14:11-24; 30:31-32; Exod 14:31; Num 12:3, 7-8; Deut 34:10-12; 1 Kgs 12:1-7; Isa 52:13–53:12; Matt 18:4; 20:24-28; 23:11-12; Mark 10:35-45; John 10:11; 12:27-28; Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42; Rom 8:17; 2 Cor 11:23-27; Gal 5:13; Phil 2:25-30; Col 4:7; 2 Tim 1:8; 2:3; 1 Pet 4:10-11; 5:1-5<\/p>","content_en":"<h3>The Servant-Leader<\/h3>\n<p>A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role.<\/p>\n<p>The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13). Every event in Moses’ story from the time he was called by God indicates that he understood his leadership as derived from his service to God. He was submissive, selfless, and faithful. His interactions with his fellow Israelites were characterized by empathy, persuasiveness, and vision. Moses stood in the gap at a critical moment in Israelite history and repeatedly interceded on behalf of the people. Moses’ remarkably humble submission to God served as the basis for his role as a great leader.<\/p>\n<p>Jesus of Nazareth is the ideal servant-leader. The Gospels portray Jesus as the Lord’s “Suffering Servant” (see Isa 52:13–53:12), especially in his sacrificial death, which was his ultimate act of service (Mark 10:45). Jesus spoke with great authority, but did so humbly, understanding his role as a shepherd who sacrifices his life for his sheep (John 10:11). He spent time with children and used them as models for those who desire to follow God wholeheartedly (Matt 18:4). When James and John asked him to give them an elevated rank in his Kingdom, Jesus criticized their worldly ambition (Mark 10:35-45) and set their priorities straight by instructing them to follow his example of servanthood (Matt 20:24-28; 23:11-12; Mark 10:43-45). As a model for all who want to lead others through a life of service, Jesus understood that his purpose was to bring glory to God’s name (John 12:27-28).<\/p>\n<p>The apostles Paul and Peter followed Christ’s example and fulfilled his ideal of servant leadership. Paul’s life of service demonstrated humility and tireless efforts on behalf of others (see 2 Cor 11:23-28). He taught Christians to do the same (Rom 8:17; Gal 5:13; 2 Tim 1:8; 2:3) and praised those who did so (e.g., Phil 2:25-30; Col 4:7). Peter also exemplified self-sacrificial service to Christ (e.g., Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42), and his instructions define the character of a servant-leader clearly and concisely (1 Pet 4:10-11; 5:1-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:8-12; 14:11-24; 30:31-32; Exod 14:31; Num 12:3, 7-8; Deut 34:10-12; 1 Kgs 12:1-7; Isa 52:13–53:12; Matt 18:4; 20:24-28; 23:11-12; Mark 10:35-45; John 10:11; 12:27-28; Acts 3:1-11; 4:13-22; 5:12-16; 9:32-42; Rom 8:17; 2 Cor 11:23-27; Gal 5:13; Phil 2:25-30; Col 4:7; 2 Tim 1:8; 2:3; 1 Pet 4:10-11; 5:1-5<\/p>","summary_ro":"The Servant-Leader A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role. The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13)....","summary_en":"The Servant-Leader A servant-leader is characterized by an overwhelming desire to accomplish a purpose through serving others. The leader’s heart compels this person to assume a servant role. The Old Testament describes Moses as the Lord’s servant (Exod 14:31; Num 12:7-8). Moses did not seek power, prestige, or material gain, but assumed his leadership role reluctantly. He used his prophetic authority with humility (Num 12:3), knowing that he was subject to God (see Deut 34:10-12; Hos 12:13)....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145268,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Righteous Suffer","title_en":"The Righteous Suffer","content_ro":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","content_en":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","summary_ro":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","summary_en":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150725,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Suffering","title_en":"Christian Suffering","content_ro":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","content_en":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","summary_ro":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","summary_en":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":8011,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Creation","title_en":"Creation","content_ro":"<h3>CREATION<\/h3>\n<p>The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3).<\/p>\n<p>Preview<\/p>\n<p>• Understanding Creation<\/p>\n<p>• Creation and Theology<\/p>\n<p>• Creation and Science<\/p>\n<p>• The Issues Surrounding Evolution<\/p>\n<p>Creation, Science, and Morality<\/p>\n<p class=\"h2\" id=\"UnderstandingCreation\">Understanding Creation<\/p>\n<p>To start a discussion about Creation with a comparison of the Genesis record and modern science is to begin at the wrong place. One should first ask what the Creation account would have meant to a Hebrew person in Bible times; then one should ask what use the prophets of Israel made of the doctrine of Creation. The following are some points to be noted.<\/p>\n<p>1. Creation was a conquering of chaos. Most creation accounts from the ancient world began with a primeval chaos. The God who could conquer chaos was understood as the true and living God. Genesis 1 is a magnificent account of how the God of Israel brought the chaos of Genesis 1:2 into an ordered cosmos.<\/p>\n<li>2. Creation was prompted by God’s good will. It was the free act of God. It is good (Gn 1:4, 10, 12, 18, 21, 25, 31). On the basis of that fact, Christians assert that life is a gift of God. The Christian affirmation stands against all the nihilisms and pessimisms found in religious and philosophical history.<\/li>\n<li>3. Creation is under the shadow of sin (Rom 8:18-25). Scripture teaches that creation today is not seen in its original pristine purity but rather is seen as a world with a large measure of ambiguity.<\/li>\n<li>4. Creation is dependent upon God. The relationship of God to his creation is set out in Ephesians 4:6. God is above all; that is, he is transcendent. God is through all; that is, he works in all things. God is in all; that is, he is divinely present or immanent in the entire creation (Ps 90:1-4; cf. Jn 1:3; 1 Cor 8:6; Col 1:16-17).<\/li>\n<li>5. Creation is by the word of God (Gn 1; Heb 11:3). Students of literature have said that the creation of the world by the “word of God” is one of the most sublime of all human thoughts. Among other things it means creation by a Person. The vast expanse of the universe and the enormous number of stars and galaxies can numb a thoughtful person into a sense of meaninglessness. But when one knows that it was all created by the word of God, one knows that a Person is behind the frigid mask of the stellar spaces (Pss 8; 19; Rom 1:20).<\/li>\n<li>6. Creation as depicted in the Bible stands up to critical examination. Scholars have studied parallel accounts of other peoples of biblical times, and none of them has the majesty and theological purity of the Genesis account.<\/li>\n<p class=\"h2\" id=\"CreationandTheology\">Creation and Theology<\/p>\n<p>The doctrine of Creation is built on the sum of all the biblical teachings on Creation. Examination of that material leads to a number of conclusions.<\/p>\n<p>1. The doctrine of Creation gives us our fundamental understanding of humanity. Men and women are in the image of God (Gn 1:26-27). That means, at least, that a human being is more than an animal, even though both were created from the dust of the earth and have much in common. Many conjectures have been made about the positive meaning of the expression “image of God.” If there is a common denominator, it is that human beings find their meaning, their destiny, and their worth in their special relationship to God.<\/p>\n<li>2. Parallel to the statement of humanity’s relationship to God is the affirmation that humanity is to be lord of God’s creation. Again, human beings are separated from the animal world, and their responsibility before God is specified (Gn 1:28; 2:15; Ps 8).<\/li>\n<li>3. Both male and female are in the image of God. That means that the divine image is borne equally by both sexes. It also means that sexuality in human beings has many more dimensions than sexuality among animals. The sexual life of human beings is therefore vastly richer than that of animals and subject to deeper corruption (Mk 10:2-9; 1 Cor 7:1-5; Eph 5:25-31; cf. Heb 13:4).<\/li>\n<li>4. The doctrine of prayer as “asking and receiving” is grounded in the providence of God, which in turn is grounded in Creation. There is meaning in petitionary prayer only if there is a sovereign Creator who can answer the petitions of his own creatures (Mt 6:5-13; Col 4:2; 1 Pt 5:6-7; Rv 8:3).<\/li>\n<li>5. The history of humanity and of Israel begins with Genesis 1. Creation begins history; it is not merely the premise of history. The God of Creation is the God of Abraham, of Moses, of the prophets, and of Jesus Christ.<\/li>\n<li>6. Creation is a witness to the existence and nature of God (Ps 19; Rom 1:18-19). In theology the expression used is “general revelation.” “General” means that it is a revelation witnessed by all people.<\/li>\n<li>7. Creation is a total creation. The Genesis account mentions certain bodies in the skies, certain creatures in the seas, certain plant and animal life on the earth. The number of species runs into the millions. Genesis does not attempt to list them but merely suggests such a list. God has made all that there is (cf. Jn 1:1-2). Therefore, there is never a threat to the believer in the Lord from any part of the universe. There is only one Lord, not many gods and lords, to whom all are called in obedience. The personal meaning is found in Romans 8:38-39, where the apostle Paul searches the entire universe and can find nothing in it, anywhere or at any time, that can separate a believer from the love of God in Christ.<\/li>\n<li>8. The chief theological use of the doctrine of Creation in the OT is to label idolatry for the sin that it is. Idolatry is the primeval lie and it leads to immorality, making a lie of one’s life.<\/li>\n<li>9. One of the remarkable doctrines of the NT is the “cosmic Christ”—which means he is the Creator and Sustainer of the universe (Jn 1:1-2; Col 1:16-17; Heb 1:3). The purpose of linking Christ with Creation is to show that he is more than a first-century Jew from Palestine.<\/li>\n<p class=\"h2\" id=\"CreationandScience\">Creation and Science<\/p>\n<p>Does science prove Creation? Some scientists have thought that the innumerable conditions necessary for life, which do as a matter of fact exist on the earth, is such a proof. That argument has been called “cosmic theology.”<\/p>\n<p>Another so-called proof of Creation from science is the “big bang” theory of the origin of the universe. Although that view has forged ahead of its competitors, it is a theory of “first states” and not of the absolute origin of all things. The Christian doctrine of creation from nothing (Latin, <em>ex nihilo<\/em>) means more than that: it means that the absolute origin, sustaining, and meaning of all things is in the living Lord of Israel and of the church.<\/p>\n<p>Another argument comes from the second law of thermodynamics and the concept of entropy. (Entropy refers to the leveling off of energy or temperature to a state in which no energy is available.) Heat systems cool off. The universe is not infinitely old or it would now be cool. Since there are still stars and suns, the universe must have been created a finite time ago. A related argument is that it was necessary to create a universe that would run down. In so running down, it supplies heat to the earth so that the drama of God and man could unfold.<\/p>\n<p class=\"h2\" id=\"TheIssuesSurroundingEvolution\">The Issues Surrounding Evolution<\/p>\n<p>When Charles Darwin proposed biological evolution in the middle of the 19th century, many evangelical Christians took exception to it. They objected even more strenuously when books were written about human evolution. Two famous debates resulted from that controversy. In England the issue was debated in 1860 before the British Association at Oxford. That debate pitted Bishop Samuel Wilberforce (against the theory) against T. H. Huxley (for the theory). Although there was no formal decision, sentiment was with Huxley. The second debate was the famous Scopes trial in Dayton, Tennessee, in 1925. William Jennings Bryan defended the law that said that John T. Scopes should be found guilty of teaching evolution in the classroom. Clarence Darrow defended Scopes. Again, the sentiment was with the proponent of evolution, Darrow (although Bryan gave a sturdier defense of his beliefs than is generally acknowledged).<\/p>\n<p>Both orthodox Roman Catholics and evangelical Protestants have taken various views of the controversy, of which only a few can be mentioned.<\/p>\n<p>1. Some argue that evolution is contrary to the teachings of Scripture and is—in the name of science—actually the supreme defiance of Scripture’s authority. Thus, no quarter must ever be given in the battle against evolution.<\/p>\n<li>2. Others find a satisfactory resolution in “theistic evolution”—that is, God began the evolutionary process.<\/li>\n<li>3. Many see the parallels between the order of fossil-bearing strata in the so-called “geological column” and the six days of Creation as too close to be accidental. For them there is essential harmony between “Genesis and geology.”<\/li>\n<li>4. Many regard evolution as a theory like all other theories, which will be made or broken in the laboratory or in fieldwork. They see the doctrine of Creation as neither for nor against evolution. It is on a different level of explanation: “Science tells how; Scripture tells why.”<\/li>\n<li>5. Jesuit paleontologist Teilhard de Chardin attempted to save Christianity from evolution by “christifying” the whole evolutionary process.<\/li>\n<li>6. British author C. S. Lewis, among others, distinguished evolution from what might be called “evolutionism.” Lewis said that the validity of evolution as a narrow scientific thesis is for scientists to decide. But the notion of a total, all-encompassing evolutionary myth, as a human pseudodoctrine of Creation, is clearly not scientific.<\/li>\n<p class=\"h2\" id=\"CreationScienceandMorality\">Creation, Science, and Morality<\/p>\n<p>The growth of world population and the spread of industrialization have produced the problem of local and worldwide pollution. The ecological crisis has been said by some scholars to be the fault of Christian faith, which inspired man—as the “lord of creation”—to exploit creation. But that is hardly the meaning of Genesis 1:28, which is an injunction to responsibility. A number of OT texts show clearly that the concern of Scripture is for human responsibility in God’s world; hence, Scripture parallels modern ecological concerns.<\/p>\n<p>Science stretches theological understanding by continually revising our knowledge of the universe, but the biblical doctrine of Creation does not retreat as science advances. For the Christian, the world studied by scientists and pondered by philosophers remains God’s created world.<\/p>\n<p><em>See also<\/em> Creation Myths; God, Being and Attributes of.<\/p>","content_en":"<h3>CREATION<\/h3>\n<p>The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3).<\/p>\n<p>Preview<\/p>\n<p>• Understanding Creation<\/p>\n<p>• Creation and Theology<\/p>\n<p>• Creation and Science<\/p>\n<p>• The Issues Surrounding Evolution<\/p>\n<p>Creation, Science, and Morality<\/p>\n<p class=\"h2\" id=\"UnderstandingCreation\">Understanding Creation<\/p>\n<p>To start a discussion about Creation with a comparison of the Genesis record and modern science is to begin at the wrong place. One should first ask what the Creation account would have meant to a Hebrew person in Bible times; then one should ask what use the prophets of Israel made of the doctrine of Creation. The following are some points to be noted.<\/p>\n<p>1. Creation was a conquering of chaos. Most creation accounts from the ancient world began with a primeval chaos. The God who could conquer chaos was understood as the true and living God. Genesis 1 is a magnificent account of how the God of Israel brought the chaos of Genesis 1:2 into an ordered cosmos.<\/p>\n<li>2. Creation was prompted by God’s good will. It was the free act of God. It is good (Gn 1:4, 10, 12, 18, 21, 25, 31). On the basis of that fact, Christians assert that life is a gift of God. The Christian affirmation stands against all the nihilisms and pessimisms found in religious and philosophical history.<\/li>\n<li>3. Creation is under the shadow of sin (Rom 8:18-25). Scripture teaches that creation today is not seen in its original pristine purity but rather is seen as a world with a large measure of ambiguity.<\/li>\n<li>4. Creation is dependent upon God. The relationship of God to his creation is set out in Ephesians 4:6. God is above all; that is, he is transcendent. God is through all; that is, he works in all things. God is in all; that is, he is divinely present or immanent in the entire creation (Ps 90:1-4; cf. Jn 1:3; 1 Cor 8:6; Col 1:16-17).<\/li>\n<li>5. Creation is by the word of God (Gn 1; Heb 11:3). Students of literature have said that the creation of the world by the “word of God” is one of the most sublime of all human thoughts. Among other things it means creation by a Person. The vast expanse of the universe and the enormous number of stars and galaxies can numb a thoughtful person into a sense of meaninglessness. But when one knows that it was all created by the word of God, one knows that a Person is behind the frigid mask of the stellar spaces (Pss 8; 19; Rom 1:20).<\/li>\n<li>6. Creation as depicted in the Bible stands up to critical examination. Scholars have studied parallel accounts of other peoples of biblical times, and none of them has the majesty and theological purity of the Genesis account.<\/li>\n<p class=\"h2\" id=\"CreationandTheology\">Creation and Theology<\/p>\n<p>The doctrine of Creation is built on the sum of all the biblical teachings on Creation. Examination of that material leads to a number of conclusions.<\/p>\n<p>1. The doctrine of Creation gives us our fundamental understanding of humanity. Men and women are in the image of God (Gn 1:26-27). That means, at least, that a human being is more than an animal, even though both were created from the dust of the earth and have much in common. Many conjectures have been made about the positive meaning of the expression “image of God.” If there is a common denominator, it is that human beings find their meaning, their destiny, and their worth in their special relationship to God.<\/p>\n<li>2. Parallel to the statement of humanity’s relationship to God is the affirmation that humanity is to be lord of God’s creation. Again, human beings are separated from the animal world, and their responsibility before God is specified (Gn 1:28; 2:15; Ps 8).<\/li>\n<li>3. Both male and female are in the image of God. That means that the divine image is borne equally by both sexes. It also means that sexuality in human beings has many more dimensions than sexuality among animals. The sexual life of human beings is therefore vastly richer than that of animals and subject to deeper corruption (Mk 10:2-9; 1 Cor 7:1-5; Eph 5:25-31; cf. Heb 13:4).<\/li>\n<li>4. The doctrine of prayer as “asking and receiving” is grounded in the providence of God, which in turn is grounded in Creation. There is meaning in petitionary prayer only if there is a sovereign Creator who can answer the petitions of his own creatures (Mt 6:5-13; Col 4:2; 1 Pt 5:6-7; Rv 8:3).<\/li>\n<li>5. The history of humanity and of Israel begins with Genesis 1. Creation begins history; it is not merely the premise of history. The God of Creation is the God of Abraham, of Moses, of the prophets, and of Jesus Christ.<\/li>\n<li>6. Creation is a witness to the existence and nature of God (Ps 19; Rom 1:18-19). In theology the expression used is “general revelation.” “General” means that it is a revelation witnessed by all people.<\/li>\n<li>7. Creation is a total creation. The Genesis account mentions certain bodies in the skies, certain creatures in the seas, certain plant and animal life on the earth. The number of species runs into the millions. Genesis does not attempt to list them but merely suggests such a list. God has made all that there is (cf. Jn 1:1-2). Therefore, there is never a threat to the believer in the Lord from any part of the universe. There is only one Lord, not many gods and lords, to whom all are called in obedience. The personal meaning is found in Romans 8:38-39, where the apostle Paul searches the entire universe and can find nothing in it, anywhere or at any time, that can separate a believer from the love of God in Christ.<\/li>\n<li>8. The chief theological use of the doctrine of Creation in the OT is to label idolatry for the sin that it is. Idolatry is the primeval lie and it leads to immorality, making a lie of one’s life.<\/li>\n<li>9. One of the remarkable doctrines of the NT is the “cosmic Christ”—which means he is the Creator and Sustainer of the universe (Jn 1:1-2; Col 1:16-17; Heb 1:3). The purpose of linking Christ with Creation is to show that he is more than a first-century Jew from Palestine.<\/li>\n<p class=\"h2\" id=\"CreationandScience\">Creation and Science<\/p>\n<p>Does science prove Creation? Some scientists have thought that the innumerable conditions necessary for life, which do as a matter of fact exist on the earth, is such a proof. That argument has been called “cosmic theology.”<\/p>\n<p>Another so-called proof of Creation from science is the “big bang” theory of the origin of the universe. Although that view has forged ahead of its competitors, it is a theory of “first states” and not of the absolute origin of all things. The Christian doctrine of creation from nothing (Latin, <em>ex nihilo<\/em>) means more than that: it means that the absolute origin, sustaining, and meaning of all things is in the living Lord of Israel and of the church.<\/p>\n<p>Another argument comes from the second law of thermodynamics and the concept of entropy. (Entropy refers to the leveling off of energy or temperature to a state in which no energy is available.) Heat systems cool off. The universe is not infinitely old or it would now be cool. Since there are still stars and suns, the universe must have been created a finite time ago. A related argument is that it was necessary to create a universe that would run down. In so running down, it supplies heat to the earth so that the drama of God and man could unfold.<\/p>\n<p class=\"h2\" id=\"TheIssuesSurroundingEvolution\">The Issues Surrounding Evolution<\/p>\n<p>When Charles Darwin proposed biological evolution in the middle of the 19th century, many evangelical Christians took exception to it. They objected even more strenuously when books were written about human evolution. Two famous debates resulted from that controversy. In England the issue was debated in 1860 before the British Association at Oxford. That debate pitted Bishop Samuel Wilberforce (against the theory) against T. H. Huxley (for the theory). Although there was no formal decision, sentiment was with Huxley. The second debate was the famous Scopes trial in Dayton, Tennessee, in 1925. William Jennings Bryan defended the law that said that John T. Scopes should be found guilty of teaching evolution in the classroom. Clarence Darrow defended Scopes. Again, the sentiment was with the proponent of evolution, Darrow (although Bryan gave a sturdier defense of his beliefs than is generally acknowledged).<\/p>\n<p>Both orthodox Roman Catholics and evangelical Protestants have taken various views of the controversy, of which only a few can be mentioned.<\/p>\n<p>1. Some argue that evolution is contrary to the teachings of Scripture and is—in the name of science—actually the supreme defiance of Scripture’s authority. Thus, no quarter must ever be given in the battle against evolution.<\/p>\n<li>2. Others find a satisfactory resolution in “theistic evolution”—that is, God began the evolutionary process.<\/li>\n<li>3. Many see the parallels between the order of fossil-bearing strata in the so-called “geological column” and the six days of Creation as too close to be accidental. For them there is essential harmony between “Genesis and geology.”<\/li>\n<li>4. Many regard evolution as a theory like all other theories, which will be made or broken in the laboratory or in fieldwork. They see the doctrine of Creation as neither for nor against evolution. It is on a different level of explanation: “Science tells how; Scripture tells why.”<\/li>\n<li>5. Jesuit paleontologist Teilhard de Chardin attempted to save Christianity from evolution by “christifying” the whole evolutionary process.<\/li>\n<li>6. British author C. S. Lewis, among others, distinguished evolution from what might be called “evolutionism.” Lewis said that the validity of evolution as a narrow scientific thesis is for scientists to decide. But the notion of a total, all-encompassing evolutionary myth, as a human pseudodoctrine of Creation, is clearly not scientific.<\/li>\n<p class=\"h2\" id=\"CreationScienceandMorality\">Creation, Science, and Morality<\/p>\n<p>The growth of world population and the spread of industrialization have produced the problem of local and worldwide pollution. The ecological crisis has been said by some scholars to be the fault of Christian faith, which inspired man—as the “lord of creation”—to exploit creation. But that is hardly the meaning of Genesis 1:28, which is an injunction to responsibility. A number of OT texts show clearly that the concern of Scripture is for human responsibility in God’s world; hence, Scripture parallels modern ecological concerns.<\/p>\n<p>Science stretches theological understanding by continually revising our knowledge of the universe, but the biblical doctrine of Creation does not retreat as science advances. For the Christian, the world studied by scientists and pondered by philosophers remains God’s created world.<\/p>\n<p><em>See also<\/em> Creation Myths; God, Being and Attributes of.<\/p>","summary_ro":"CREATION The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3). Preview • Understanding Creation • Creation and Theology • Creation and Science • The Issues Surrounding Evolution Creation, Science,...","summary_en":"CREATION The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3). Preview • Understanding Creation • Creation and Theology • Creation and Science • The Issues Surrounding Evolution Creation, Science,...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14064,"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":16629,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hope","title_en":"Hope","content_ro":"<h3>HOPE<\/h3>\n<p>An expectation or belief in the fulfillment of something desired. Present hurts and uncertainty over what the future holds create the constant need for hope. Worldwide poverty, hunger, disease, and human potential to generate terror and destruction create a longing for something better. Historically, people have looked to the future with a mixture of longing and fear. Many have concluded that there is no reasonable basis for hope and therefore that to hope is to live with an illusion. Scripture tells us that those who do not have God do not have hope (Eph 2:12).<\/p>\n<p>The modern world has sought hope in human effort and a belief in the inevitability of progress that assumed everything would naturally get better and better. The threat and reality of war in the 20th century challenged that optimism and left growing despair in its wake. Though many still find little reason to hope, others have returned to a humanistic basis for hope. It is held that because people are the source of the world’s problems, they can also be the solution. This position can be called into question on the basis of present and historical evidence to the contrary.<\/p>\n<p>Christianity has often been considered in discussions concerning hope. Unfortunately, Christianity has not always received “good press” in this regard. In the early centuries of church history, stress on the disparity between this world and the next seemed to create an attitude of escapism, futility, or indifference toward the problems and pains of human existence. In the 19th century Prussian philosopher Frederick Nietzsche (1844–1900) claimed that Christianity made people cowards because it taught that whatever happened was God’s will, thus discouraging efforts to change the world. Karl Marx (1818–83) said that Christianity or religion was the “opiate of the people.” For Marx, religion kept people from rising against those who oppressed them.<\/p>\n<p>The tendency for Christianity to be viewed as otherworldly was opposed by Jürgen Moltmann in what has been called “the theology of hope.” That theology was the product of the pessimism and despair of post-World War II Europe. Moltmann’s theology of hope says that the future is the basis for changing the present, and that Christian service should be an attempt to make otherworldly hopes a present reality. The resurrection is said to bring hope amid present suffering by becoming the catalyst for human effort to overcome that suffering. But trust in human effort to change the future could lead to a humanistic notion that the resurrection is merely a hopeful symbol that will spur people into action, and not necessarily a reality of God’s historical action in the world through Jesus Christ. Another concern is that the discussion of hope for this world by a transformation of political and social structures could neglect the need for personal transformation of people’s lives through conversion and repentance. While critical questions have been raised about the theology of hope, on the positive side that theology has led to examination or reexamination of the biblical doctrine of hope.<\/p>\n<p>Biblical hope is hope in what God will do in the future. At the heart of Christian hope is the resurrection of Jesus. Paul discussed the nature, certainty, and importance of the resurrection (1 Cor 15:12-28). That Paul is certain that Christian hope points to the future can be seen by his statement “If we have hope in Christ only for this life, we are the most miserable people in the world” (v 19, <span>nlt<\/span>). The significance of Christ’s resurrection is that it not only points to his victory over death but also extends that victory to those who are his: “Christ was raised first; then when Christ comes back, all his people will be raised” (v 23). The apostle Peter said, “All honor to the God and Father of our Lord Jesus Christ, for it is by his boundless mercy that God has given us the privilege of being born again. Now we live with a wonderful expectation because Jesus Christ rose again from the dead” (1 Pt 1:3, <span>nlt<\/span>). In that passage, Peter attributes living hope to the resurrection of Christ and points to God’s future blessing upon those who belong to Christ. That future hope empowers the Christian to live without despair through the struggle and suffering of the present (cf. Rom 8:18; 2 Cor 4:16-18).<\/p>\n<p>Christian hope is securely based upon the words and actions of God. The promises of God have proven to be dependable. The resurrection of Jesus becomes the ultimate basis for hope. Since God has already overcome death through Christ, the Christian can live with confidence in the present. No matter how dark the present age seems, the Christian has seen the light to come. People need to hope, and hope placed in the personal promise of God is secure. This secure hope is full of social significance, however, freeing one from bondage to materialism and its natural selfishness. Christian hope offers security for the future and loving involvement in sharing for the present.<\/p>","content_en":"<h3>HOPE<\/h3>\n<p>An expectation or belief in the fulfillment of something desired. Present hurts and uncertainty over what the future holds create the constant need for hope. Worldwide poverty, hunger, disease, and human potential to generate terror and destruction create a longing for something better. Historically, people have looked to the future with a mixture of longing and fear. Many have concluded that there is no reasonable basis for hope and therefore that to hope is to live with an illusion. Scripture tells us that those who do not have God do not have hope (Eph 2:12).<\/p>\n<p>The modern world has sought hope in human effort and a belief in the inevitability of progress that assumed everything would naturally get better and better. The threat and reality of war in the 20th century challenged that optimism and left growing despair in its wake. Though many still find little reason to hope, others have returned to a humanistic basis for hope. It is held that because people are the source of the world’s problems, they can also be the solution. This position can be called into question on the basis of present and historical evidence to the contrary.<\/p>\n<p>Christianity has often been considered in discussions concerning hope. Unfortunately, Christianity has not always received “good press” in this regard. In the early centuries of church history, stress on the disparity between this world and the next seemed to create an attitude of escapism, futility, or indifference toward the problems and pains of human existence. In the 19th century Prussian philosopher Frederick Nietzsche (1844–1900) claimed that Christianity made people cowards because it taught that whatever happened was God’s will, thus discouraging efforts to change the world. Karl Marx (1818–83) said that Christianity or religion was the “opiate of the people.” For Marx, religion kept people from rising against those who oppressed them.<\/p>\n<p>The tendency for Christianity to be viewed as otherworldly was opposed by Jürgen Moltmann in what has been called “the theology of hope.” That theology was the product of the pessimism and despair of post-World War II Europe. Moltmann’s theology of hope says that the future is the basis for changing the present, and that Christian service should be an attempt to make otherworldly hopes a present reality. The resurrection is said to bring hope amid present suffering by becoming the catalyst for human effort to overcome that suffering. But trust in human effort to change the future could lead to a humanistic notion that the resurrection is merely a hopeful symbol that will spur people into action, and not necessarily a reality of God’s historical action in the world through Jesus Christ. Another concern is that the discussion of hope for this world by a transformation of political and social structures could neglect the need for personal transformation of people’s lives through conversion and repentance. While critical questions have been raised about the theology of hope, on the positive side that theology has led to examination or reexamination of the biblical doctrine of hope.<\/p>\n<p>Biblical hope is hope in what God will do in the future. At the heart of Christian hope is the resurrection of Jesus. Paul discussed the nature, certainty, and importance of the resurrection (1 Cor 15:12-28). That Paul is certain that Christian hope points to the future can be seen by his statement “If we have hope in Christ only for this life, we are the most miserable people in the world” (v 19, <span>nlt<\/span>). The significance of Christ’s resurrection is that it not only points to his victory over death but also extends that victory to those who are his: “Christ was raised first; then when Christ comes back, all his people will be raised” (v 23). The apostle Peter said, “All honor to the God and Father of our Lord Jesus Christ, for it is by his boundless mercy that God has given us the privilege of being born again. Now we live with a wonderful expectation because Jesus Christ rose again from the dead” (1 Pt 1:3, <span>nlt<\/span>). In that passage, Peter attributes living hope to the resurrection of Christ and points to God’s future blessing upon those who belong to Christ. That future hope empowers the Christian to live without despair through the struggle and suffering of the present (cf. Rom 8:18; 2 Cor 4:16-18).<\/p>\n<p>Christian hope is securely based upon the words and actions of God. The promises of God have proven to be dependable. The resurrection of Jesus becomes the ultimate basis for hope. Since God has already overcome death through Christ, the Christian can live with confidence in the present. No matter how dark the present age seems, the Christian has seen the light to come. People need to hope, and hope placed in the personal promise of God is secure. This secure hope is full of social significance, however, freeing one from bondage to materialism and its natural selfishness. Christian hope offers security for the future and loving involvement in sharing for the present.<\/p>","summary_ro":"HOPE An expectation or belief in the fulfillment of something desired. Present hurts and uncertainty over what the future holds create the constant need for hope. Worldwide poverty, hunger, disease, and human potential to generate terror and destruction create a longing for something better. Historically, people have looked to the future with a mixture of longing and fear. Many have concluded that there is no reasonable basis for hope and therefore that to hope is to live with an illusion. Sc...","summary_en":"HOPE An expectation or belief in the fulfillment of something desired. Present hurts and uncertainty over what the future holds create the constant need for hope. Worldwide poverty, hunger, disease, and human potential to generate terror and destruction create a longing for something better. Historically, people have looked to the future with a mixture of longing and fear. Many have concluded that there is no reasonable basis for hope and therefore that to hope is to live with an illusion. Sc...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22591,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Last Days","title_en":"Last Days","content_ro":"<h3>LAST DAYS<\/h3>\n<p>Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will prophesy, your young men will see visions, and your old men will dream dreams. In those days I will pour out my Spirit upon all my servants, men and women alike, and they will prophesy” (Acts 2:17-18, <span>nlt<\/span>). The author of the letter to the Hebrews declares, “Long ago God spoke many times and in many ways to our ancestors through the prophets. But now in these final days, he has spoken to us through his Son” (Heb 1:1-2, <span>nlt<\/span>). The last days, then, are the days of evangelical blessing in which the benefits of the salvation procured by the perfect life, death, resurrection, and glorification of Jesus Christ are freely available throughout the world. They are the days of opportunity for unbelievers to repent and turn to God, and of responsibility for believers to proclaim the gospel message throughout the world.<\/p>\n<p>The plural “last days” gives the impression of a period of some duration, and the correctness of this impression is confirmed by the fact that this final age has already lasted for many centuries. But in the perspective of eternity it is no more than a short time, and in every generation the end of this final age is always imminent, so much so that John speaks of it as “the last hour.” To this the presence of antichrist even within the church of the apostolic period bears witness. “It is the last hour,” John says, “and as you have heard that antichrist is coming, so now many antichrists have come; therefore we know that it is the last hour” (1 Jn 2:18, <span>rsv<\/span>). The end of these last days is always at hand, and one day it will certainly come; hence the need, insisted on by Christ, for constant vigilance, in view of the consideration that we know neither the day nor the hour of his return in majesty, the climactic event that will bring these last days to a close (Mt 24:44; 25:13).<\/p>\n<p>This leads naturally to the further teaching that these last days will have their culmination in “the Day”: the last days will be terminated by the last day. The use of the term “day” in the singular corresponds in the NT to the concept of the “Day of the Lord” familiar in the OT, where it is generally presented as an awful day of final judgment against the unrepentant, but with the implication that it is also the day of the salvation and vindication of God’s people (see, e.g., Is 2:12-22; Ez 13:5; Jl 1:15; 2:1, 11; Am 5:18-24; Zep 1:7, 14). The climax of these last days, and therefore of all history, will be “the day of the Lord,” which will overtake the world suddenly (1 Thes 5:2). This last of the last days will be the day of the last judgment for rejecters of the gospel, the purification of our present fallen world, the restoration of the created order, so that in the new heaven and the new earth all of God’s purposes in creation are brought to fulfillment. Then, at the consummation of our redemption, at last fully conformed to our Redeemer’s likeness, we will enter into the enjoyment of his eternal glory (Rom 8:19-25; 1 Jn 3:2; Rv 21:1-8).<\/p>\n<p>Moreover, Christians are reminded by the apostle Paul that on this last day, which he calls simply “the Day,” the quality of their building will be revealed—i.e., what they have done with their lives will be known. It is not that the security of their salvation in Christ is in any way at stake; rather, it is to measure whether they will meet him with confidence or with shame at his coming (cf. 1 Jn 2:28). “Each man’s work will become manifest,” Paul writes; “for the Day will disclose it. . . . If the work which any man has built on the foundation survives, he will receive a reward. If any man’s work is burned up, he will suffer loss, though he himself will be saved” (1 Cor 3:13-15, <span>rsv<\/span>).<\/p>\n<p>This last of the last days is followed by the everlasting day of Christ’s kingdom when God will be all in all (1 Cor 15:28; Phil 3:20-21). The last day is also, accordingly, the day of triumph and resurrection, when Christ has promised to raise up everyone who believes in him (Jn 6:39-44, 54). The last days are like night compared with the glory that will be revealed at Christ’s return, so that the end of these last days will also be the beginning of God’s unending day (see Rom 13:11-12). The realization that we are in the last days and that the last day is approaching ought to have a dramatic effect on the quality and intensity of our living here and now (see 2 Pt 3:11-14).<\/p>\n<p>The last days, then, are the days of the gospel of our Lord Jesus Christ. They are preliminary to and preparatory for the last day of final judgment of unbelievers and the dawn of eternal glory for believers. For Christ’s faithful followers they are days of joy and blessing, but still days in which the fullness of redemption is awaited. They are days, too, of trial and affliction for the church of Christ. But God has given us the assurance of his Spirit in our hearts, the foretaste that guarantees the full banquet hereafter, the down payment that pledges the payment in full (Rom 8:23; 2 Cor 1:22; 5:5; Eph 1:14). Meanwhile, we should be assured with the apostle Paul that the sufferings of these last days are not worth comparing with the glory that is to be revealed to us (Rom 8:18). They are days, moreover, of responsibility and opportunity: responsibility because Christians are under orders to proclaim the gospel throughout the world (Mt 28:19-20; Acts 1:8) and all people everywhere are commanded by God to repent (Acts 17:30).<\/p>\n<p><em>See also<\/em> Day of the Lord; Second Coming of Christ.<\/p>","content_en":"<h3>LAST DAYS<\/h3>\n<p>Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will prophesy, your young men will see visions, and your old men will dream dreams. In those days I will pour out my Spirit upon all my servants, men and women alike, and they will prophesy” (Acts 2:17-18, <span>nlt<\/span>). The author of the letter to the Hebrews declares, “Long ago God spoke many times and in many ways to our ancestors through the prophets. But now in these final days, he has spoken to us through his Son” (Heb 1:1-2, <span>nlt<\/span>). The last days, then, are the days of evangelical blessing in which the benefits of the salvation procured by the perfect life, death, resurrection, and glorification of Jesus Christ are freely available throughout the world. They are the days of opportunity for unbelievers to repent and turn to God, and of responsibility for believers to proclaim the gospel message throughout the world.<\/p>\n<p>The plural “last days” gives the impression of a period of some duration, and the correctness of this impression is confirmed by the fact that this final age has already lasted for many centuries. But in the perspective of eternity it is no more than a short time, and in every generation the end of this final age is always imminent, so much so that John speaks of it as “the last hour.” To this the presence of antichrist even within the church of the apostolic period bears witness. “It is the last hour,” John says, “and as you have heard that antichrist is coming, so now many antichrists have come; therefore we know that it is the last hour” (1 Jn 2:18, <span>rsv<\/span>). The end of these last days is always at hand, and one day it will certainly come; hence the need, insisted on by Christ, for constant vigilance, in view of the consideration that we know neither the day nor the hour of his return in majesty, the climactic event that will bring these last days to a close (Mt 24:44; 25:13).<\/p>\n<p>This leads naturally to the further teaching that these last days will have their culmination in “the Day”: the last days will be terminated by the last day. The use of the term “day” in the singular corresponds in the NT to the concept of the “Day of the Lord” familiar in the OT, where it is generally presented as an awful day of final judgment against the unrepentant, but with the implication that it is also the day of the salvation and vindication of God’s people (see, e.g., Is 2:12-22; Ez 13:5; Jl 1:15; 2:1, 11; Am 5:18-24; Zep 1:7, 14). The climax of these last days, and therefore of all history, will be “the day of the Lord,” which will overtake the world suddenly (1 Thes 5:2). This last of the last days will be the day of the last judgment for rejecters of the gospel, the purification of our present fallen world, the restoration of the created order, so that in the new heaven and the new earth all of God’s purposes in creation are brought to fulfillment. Then, at the consummation of our redemption, at last fully conformed to our Redeemer’s likeness, we will enter into the enjoyment of his eternal glory (Rom 8:19-25; 1 Jn 3:2; Rv 21:1-8).<\/p>\n<p>Moreover, Christians are reminded by the apostle Paul that on this last day, which he calls simply “the Day,” the quality of their building will be revealed—i.e., what they have done with their lives will be known. It is not that the security of their salvation in Christ is in any way at stake; rather, it is to measure whether they will meet him with confidence or with shame at his coming (cf. 1 Jn 2:28). “Each man’s work will become manifest,” Paul writes; “for the Day will disclose it. . . . If the work which any man has built on the foundation survives, he will receive a reward. If any man’s work is burned up, he will suffer loss, though he himself will be saved” (1 Cor 3:13-15, <span>rsv<\/span>).<\/p>\n<p>This last of the last days is followed by the everlasting day of Christ’s kingdom when God will be all in all (1 Cor 15:28; Phil 3:20-21). The last day is also, accordingly, the day of triumph and resurrection, when Christ has promised to raise up everyone who believes in him (Jn 6:39-44, 54). The last days are like night compared with the glory that will be revealed at Christ’s return, so that the end of these last days will also be the beginning of God’s unending day (see Rom 13:11-12). The realization that we are in the last days and that the last day is approaching ought to have a dramatic effect on the quality and intensity of our living here and now (see 2 Pt 3:11-14).<\/p>\n<p>The last days, then, are the days of the gospel of our Lord Jesus Christ. They are preliminary to and preparatory for the last day of final judgment of unbelievers and the dawn of eternal glory for believers. For Christ’s faithful followers they are days of joy and blessing, but still days in which the fullness of redemption is awaited. They are days, too, of trial and affliction for the church of Christ. But God has given us the assurance of his Spirit in our hearts, the foretaste that guarantees the full banquet hereafter, the down payment that pledges the payment in full (Rom 8:23; 2 Cor 1:22; 5:5; Eph 1:14). Meanwhile, we should be assured with the apostle Paul that the sufferings of these last days are not worth comparing with the glory that is to be revealed to us (Rom 8:18). They are days, moreover, of responsibility and opportunity: responsibility because Christians are under orders to proclaim the gospel throughout the world (Mt 28:19-20; Acts 1:8) and all people everywhere are commanded by God to repent (Acts 17:30).<\/p>\n<p><em>See also<\/em> Day of the Lord; Second Coming of Christ.<\/p>","summary_ro":"LAST DAYS Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will pr...","summary_en":"LAST DAYS Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will pr...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34291,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Coming of Christ*, Second","title_en":"Coming of Christ*, Second","content_ro":"<h3>SECOND COMING OF CHRIST*<\/h3>\n<p>The return of Jesus Christ to earth to complete the work of salvation.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns, principally by “coming” (which is the regular translation of the Greek word <span class=\"greek\" lang=\"el\">parousia<\/span><em>,<\/em> meaning “presence,” “visit,” “arrival,” “advent,” especially of a royal or distinguished person) but also by “appearing” (as in 2 Tm 4:8; Ti 2:13), “revealing,” or “revelation” (1 Cor 1:7). These different verbs and nouns point to the same event but highlight different aspects of it, especially the manifestation of God’s glory in Christ when he comes. The time of this event is repeatedly referred to as “the Day,” sometimes absolutely (as in Rom 13:12; 1 Cor 3:13; Heb 10:25), more often with a qualification, such as “the day of Christ” (Phil 1:10; 2:16), “the day of the Lord” (1 Thes 5:2; 2 Thes 2:2), “the day of the Lord Jesus” (1 Cor 5:5; 2 Cor 1:14), “the day of Jesus Christ” (Phil 1:6), and “the day of our Lord Jesus Christ” (1 Cor 1:8). When such expressions are used, there is often some reference to the judgment to be passed at the coming of Christ: his day is “the day of judgment” (1 Jn 4:17) or “the day of wrath” (Rom 2:5). For the people of God, however, it is “the day of redemption” (Eph 4:30).<\/p>\n<p class=\"h2\" id=\"TheProclamationoftheNewTestament\">The Proclamation of the New Testament<\/p>\n<p>That the second coming of Christ was an essential element in the gospel as preached in the apostolic age is clear from many NT writings (quoted below from the <span>rsv<\/span>).<\/p>\n<p>The origin of the Second Coming is found in the teachings of Jesus before his death. Speaking of himself as the Son of Man, Jesus said, “The day when the Son of man is revealed” (Lk 17:30) he will come “in clouds with great power and glory” (Mk 13:26). This language is derived from the OT, especially from Daniel’s vision in which “one like a son of man” is brought “with the clouds of heaven” to receive everlasting dominion from the Ancient of Days (Dn 7:13-14). A cloud or clouds regularly enveloped the divine glory in the OT (as in Ex 40:34; 1 Kgs 8:10-11); their mention in connection with the coming of the Son of Man indicates that, when he comes, the glory of God will be manifested in him. Jesus’ last reference to his second coming came at his trial before the Jewish authorities when, asked by the high priest to say whether or not he was “the Christ, the Son of the Blessed,” he replied, “I am; and you will see the Son of man seated at the right hand of Power, and coming with the clouds of heaven” (Mk 14:61-62).<\/p>\n<p>After the Gospels, the rest of the NT affirms the eventuality of Christ’s second coming. The record of Acts begins with the angels’ assurance at the ascension of Christ that “this Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:11). The summaries of apostolic addresses that the book contains make repeated references to Jesus as “the one ordained by God to be judge of the living and the dead” (10:42; cf. 17:31).<\/p>\n<p>Writing to his converts in Thessalonica (c. <span>AD<\/span> 51) a few weeks after they first heard and believed the gospel, Paul reminds them how they had “turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (1 Thes 1:9-10). Here Jesus’ expected deliverance of his people from end-time judgment is put on the same plane as his historical resurrection; the Christian way of life embraces both serving God and waiting for Christ. This note of waiting for Christ is repeated and amplified several times in this short letter. A few years later Paul uses similar language when writing to his converts in Corinth (cf. Acts 18:1-18): “You are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ” (1 Cor 1:7). And in what may have been his last letter he speaks of “the crown of righteousness” that the Lord will award him “on that Day, and not only to me,” he adds, “but also to all who have loved his appearing” (2 Tm 4:8). To love his appearing and to wait for him are two different ways of expressing the same attitude.<\/p>\n<p>The writer to the Hebrews encourages his readers with the assurance that in a little while “the coming one shall come and shall not tarry” (Heb 10:37). James says that “the coming of the Lord is at hand” (Jas 5:8). Peter speaks of the time “when the chief Shepherd is manifested” (1 Pt 5:4). The Revelation to John ends with the risen Lord’s promise, “Surely I am coming soon,” and the church’s response, “Amen. Come, Lord Jesus!” (Rv 22:20).<\/p>\n<p class=\"h2\" id=\"TheSecondComingandtheResurrection\">The Second Coming and the Resurrection<\/p>\n<p>In 1 Thessalonians, written not more than 20 years after the death and resurrection of Christ, his coming again is presented by way of comfort and encouragement to those whose Christian friends had died. Paul had been compelled to leave Thessalonica before he had time to give his converts there as much teaching as they required, and when some of their number died shortly after his departure, their friends wondered if they would suffer some serious disadvantage at the Second Coming, in contrast to those who would still be alive to greet the returning Lord. No, says Paul, “those who have fallen asleep” will suffer no disadvantage. On the contrary, the first thing to happen when “the Lord himself will descend from heaven” is that “the dead in Christ will rise.” Only after that will those who survive until then be caught away to join them and be forever “with the Lord” (1 Thes 4:15-17). Fuller information on the same subject is given in 1 Corinthians, written about five years later. There the resurrection of believers is the full harvest that was inaugurated by the resurrection of Christ: “Christ the first fruits, then at his coming those who belong to Christ” (1 Cor 15:23). An additional revelation is imparted: not only will each believer who has died be raised in a “spiritual body” (v 44) but also those who are still alive will be “changed” so as to have bodies suitable for life in resurrection. For dead and living believers alike, Paul proclaimed that “as we have borne the image of the man of dust [i.e., Adam; cf. Gn 2:7], we shall also bear the image of the man of heaven [i.e., the risen Christ]” (1 Cor 15:49). To the same effect, Paul writes (a few years later still) in Philippians 3:20-21 that from heaven “we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body.” A deeper unveiling of what this will involve is made in Romans 8:18-23, where the resurrection of the people of Christ is the catalyst for the liberation and glorious renewal of all creation.<\/p>\n<h5>The Second Coming and Judgment<\/h5>\n<p>The association of judgment with the Second Coming arises in Jesus’ teaching in the Gospels. The association is equally plain in the epistles of the NT. Paul, in particular, put the subject on a personal level. He forbade premature judgment of fellow Christians: “Do not pronounce judgment before the time, before the Lord comes” (1 Cor 4:5). The Lord will conduct an investigation that will bring to light the hidden motives of the heart. Paul knew that his own apostolic work would be assessed on “the day of Christ” (Phil 2:16; 1 Thes 2:19). Elsewhere, Paul urges his converts to bear in mind that they, with himself, must appear before the divine tribunal, variously called “the judgment seat of God” (where “each of us shall give account of himself,” Rom 14:10-12) or “the judgment seat of Christ” (where each will “receive good or evil, according to what he has done in the body,” 2 Cor 5:10). It seems clear that this judgment is to take place at the second coming of Christ, who will then “judge the living and the dead” (2 Tm 4:1). Because Paul was writing to Christians, he tended to concentrate on the judgment or assessment that the believers would experience at the Lord’s return. But he also made it plain that the same coming would bring judgment to those who opposed the Christian faith (2 Thes 1:6-10). This is made explicit in Acts 17:31, where Paul told the Athenians that God “has fixed a day on which he will judge the world in righteousness by a man whom he has appointed.”<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Rapture; Resurrection; Revelation, Book of; Tribulation.<\/p>","content_en":"<h3>SECOND COMING OF CHRIST*<\/h3>\n<p>The return of Jesus Christ to earth to complete the work of salvation.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns, principally by “coming” (which is the regular translation of the Greek word <span class=\"greek\" lang=\"el\">parousia<\/span><em>,<\/em> meaning “presence,” “visit,” “arrival,” “advent,” especially of a royal or distinguished person) but also by “appearing” (as in 2 Tm 4:8; Ti 2:13), “revealing,” or “revelation” (1 Cor 1:7). These different verbs and nouns point to the same event but highlight different aspects of it, especially the manifestation of God’s glory in Christ when he comes. The time of this event is repeatedly referred to as “the Day,” sometimes absolutely (as in Rom 13:12; 1 Cor 3:13; Heb 10:25), more often with a qualification, such as “the day of Christ” (Phil 1:10; 2:16), “the day of the Lord” (1 Thes 5:2; 2 Thes 2:2), “the day of the Lord Jesus” (1 Cor 5:5; 2 Cor 1:14), “the day of Jesus Christ” (Phil 1:6), and “the day of our Lord Jesus Christ” (1 Cor 1:8). When such expressions are used, there is often some reference to the judgment to be passed at the coming of Christ: his day is “the day of judgment” (1 Jn 4:17) or “the day of wrath” (Rom 2:5). For the people of God, however, it is “the day of redemption” (Eph 4:30).<\/p>\n<p class=\"h2\" id=\"TheProclamationoftheNewTestament\">The Proclamation of the New Testament<\/p>\n<p>That the second coming of Christ was an essential element in the gospel as preached in the apostolic age is clear from many NT writings (quoted below from the <span>rsv<\/span>).<\/p>\n<p>The origin of the Second Coming is found in the teachings of Jesus before his death. Speaking of himself as the Son of Man, Jesus said, “The day when the Son of man is revealed” (Lk 17:30) he will come “in clouds with great power and glory” (Mk 13:26). This language is derived from the OT, especially from Daniel’s vision in which “one like a son of man” is brought “with the clouds of heaven” to receive everlasting dominion from the Ancient of Days (Dn 7:13-14). A cloud or clouds regularly enveloped the divine glory in the OT (as in Ex 40:34; 1 Kgs 8:10-11); their mention in connection with the coming of the Son of Man indicates that, when he comes, the glory of God will be manifested in him. Jesus’ last reference to his second coming came at his trial before the Jewish authorities when, asked by the high priest to say whether or not he was “the Christ, the Son of the Blessed,” he replied, “I am; and you will see the Son of man seated at the right hand of Power, and coming with the clouds of heaven” (Mk 14:61-62).<\/p>\n<p>After the Gospels, the rest of the NT affirms the eventuality of Christ’s second coming. The record of Acts begins with the angels’ assurance at the ascension of Christ that “this Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:11). The summaries of apostolic addresses that the book contains make repeated references to Jesus as “the one ordained by God to be judge of the living and the dead” (10:42; cf. 17:31).<\/p>\n<p>Writing to his converts in Thessalonica (c. <span>AD<\/span> 51) a few weeks after they first heard and believed the gospel, Paul reminds them how they had “turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (1 Thes 1:9-10). Here Jesus’ expected deliverance of his people from end-time judgment is put on the same plane as his historical resurrection; the Christian way of life embraces both serving God and waiting for Christ. This note of waiting for Christ is repeated and amplified several times in this short letter. A few years later Paul uses similar language when writing to his converts in Corinth (cf. Acts 18:1-18): “You are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ” (1 Cor 1:7). And in what may have been his last letter he speaks of “the crown of righteousness” that the Lord will award him “on that Day, and not only to me,” he adds, “but also to all who have loved his appearing” (2 Tm 4:8). To love his appearing and to wait for him are two different ways of expressing the same attitude.<\/p>\n<p>The writer to the Hebrews encourages his readers with the assurance that in a little while “the coming one shall come and shall not tarry” (Heb 10:37). James says that “the coming of the Lord is at hand” (Jas 5:8). Peter speaks of the time “when the chief Shepherd is manifested” (1 Pt 5:4). The Revelation to John ends with the risen Lord’s promise, “Surely I am coming soon,” and the church’s response, “Amen. Come, Lord Jesus!” (Rv 22:20).<\/p>\n<p class=\"h2\" id=\"TheSecondComingandtheResurrection\">The Second Coming and the Resurrection<\/p>\n<p>In 1 Thessalonians, written not more than 20 years after the death and resurrection of Christ, his coming again is presented by way of comfort and encouragement to those whose Christian friends had died. Paul had been compelled to leave Thessalonica before he had time to give his converts there as much teaching as they required, and when some of their number died shortly after his departure, their friends wondered if they would suffer some serious disadvantage at the Second Coming, in contrast to those who would still be alive to greet the returning Lord. No, says Paul, “those who have fallen asleep” will suffer no disadvantage. On the contrary, the first thing to happen when “the Lord himself will descend from heaven” is that “the dead in Christ will rise.” Only after that will those who survive until then be caught away to join them and be forever “with the Lord” (1 Thes 4:15-17). Fuller information on the same subject is given in 1 Corinthians, written about five years later. There the resurrection of believers is the full harvest that was inaugurated by the resurrection of Christ: “Christ the first fruits, then at his coming those who belong to Christ” (1 Cor 15:23). An additional revelation is imparted: not only will each believer who has died be raised in a “spiritual body” (v 44) but also those who are still alive will be “changed” so as to have bodies suitable for life in resurrection. For dead and living believers alike, Paul proclaimed that “as we have borne the image of the man of dust [i.e., Adam; cf. Gn 2:7], we shall also bear the image of the man of heaven [i.e., the risen Christ]” (1 Cor 15:49). To the same effect, Paul writes (a few years later still) in Philippians 3:20-21 that from heaven “we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body.” A deeper unveiling of what this will involve is made in Romans 8:18-23, where the resurrection of the people of Christ is the catalyst for the liberation and glorious renewal of all creation.<\/p>\n<h5>The Second Coming and Judgment<\/h5>\n<p>The association of judgment with the Second Coming arises in Jesus’ teaching in the Gospels. The association is equally plain in the epistles of the NT. Paul, in particular, put the subject on a personal level. He forbade premature judgment of fellow Christians: “Do not pronounce judgment before the time, before the Lord comes” (1 Cor 4:5). The Lord will conduct an investigation that will bring to light the hidden motives of the heart. Paul knew that his own apostolic work would be assessed on “the day of Christ” (Phil 2:16; 1 Thes 2:19). Elsewhere, Paul urges his converts to bear in mind that they, with himself, must appear before the divine tribunal, variously called “the judgment seat of God” (where “each of us shall give account of himself,” Rom 14:10-12) or “the judgment seat of Christ” (where each will “receive good or evil, according to what he has done in the body,” 2 Cor 5:10). It seems clear that this judgment is to take place at the second coming of Christ, who will then “judge the living and the dead” (2 Tm 4:1). Because Paul was writing to Christians, he tended to concentrate on the judgment or assessment that the believers would experience at the Lord’s return. But he also made it plain that the same coming would bring judgment to those who opposed the Christian faith (2 Thes 1:6-10). This is made explicit in Acts 17:31, where Paul told the Athenians that God “has fixed a day on which he will judge the world in righteousness by a man whom he has appointed.”<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Rapture; Resurrection; Revelation, Book of; Tribulation.<\/p>","summary_ro":"SECOND COMING OF CHRIST* The return of Jesus Christ to earth to complete the work of salvation. Terms Used The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns...","summary_en":"SECOND COMING OF CHRIST* The return of Jesus Christ to earth to complete the work of salvation. Terms Used The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36413,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Suffering","title_en":"Suffering","content_ro":"<h3>SUFFERING<\/h3>\n<p>Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet God uses affliction to instruct and discipline his people. This aspect of affliction is graphically portrayed by the oppression during the Israelites’ sojourn in Egypt (Ex 4:31), by their troubles during the period of the judges (Neh 9:26-27), and by their exile in Babylon (Is 26:16). In Israel’s distress they cried out to God, who delivered them and led them into obedience (Jer 10:18; Hos 5:15–6:3).<\/p>\n<p>The Bible acknowledges that it is difficult to understand the many afflictions of the righteous (Pss 34:19; 37:39; 138:7). Even the prophet and “Servant of the Lord” (Messiah) were not spared (Is 53:2-12; Jer 15:15). Jesus Christ bore the griefs and sorrows of humanity as the culmination of the affliction begun by Adam’s sin (Is 53:4-5; 1 Pt 2:24).<\/p>\n<p>Jesus indicated that there would be many trials and sorrows for his followers (Jn 16:33). Paul taught that entrance to the kingdom of God comes with many tribulations (Acts 14:22), which must not shake a Christian’s faith (1 Thes 3:3). They are to be understood rather as a finishing up of the remainder of Christ’s suffering for his body, the church (2 Cor 4:10-11; Col 1:24). The biblical picture indicates that affliction will grow more intense as “the end” approaches (Mt 24:9-14; 2 Tm 3:13). The forces of Satan will attack in an effort to deceive and destroy the “elect” (Mt 24:24; 2 Thes 2:9-12; Rv 20:7-9). But when Jesus Christ is revealed from heaven in flaming fire, God will afflict those who have afflicted believers and will bring vengeance upon those who have not obeyed the gospel of Jesus Christ (Rom 2:9; 2 Thes 1:5-10; 2:7-8).<\/p>\n<p><em>See also<\/em> Persecution; Tribulation.<\/p>","content_en":"<h3>SUFFERING<\/h3>\n<p>Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet God uses affliction to instruct and discipline his people. This aspect of affliction is graphically portrayed by the oppression during the Israelites’ sojourn in Egypt (Ex 4:31), by their troubles during the period of the judges (Neh 9:26-27), and by their exile in Babylon (Is 26:16). In Israel’s distress they cried out to God, who delivered them and led them into obedience (Jer 10:18; Hos 5:15–6:3).<\/p>\n<p>The Bible acknowledges that it is difficult to understand the many afflictions of the righteous (Pss 34:19; 37:39; 138:7). Even the prophet and “Servant of the Lord” (Messiah) were not spared (Is 53:2-12; Jer 15:15). Jesus Christ bore the griefs and sorrows of humanity as the culmination of the affliction begun by Adam’s sin (Is 53:4-5; 1 Pt 2:24).<\/p>\n<p>Jesus indicated that there would be many trials and sorrows for his followers (Jn 16:33). Paul taught that entrance to the kingdom of God comes with many tribulations (Acts 14:22), which must not shake a Christian’s faith (1 Thes 3:3). They are to be understood rather as a finishing up of the remainder of Christ’s suffering for his body, the church (2 Cor 4:10-11; Col 1:24). The biblical picture indicates that affliction will grow more intense as “the end” approaches (Mt 24:9-14; 2 Tm 3:13). The forces of Satan will attack in an effort to deceive and destroy the “elect” (Mt 24:24; 2 Thes 2:9-12; Rv 20:7-9). But when Jesus Christ is revealed from heaven in flaming fire, God will afflict those who have afflicted believers and will bring vengeance upon those who have not obeyed the gospel of Jesus Christ (Rom 2:9; 2 Thes 1:5-10; 2:7-8).<\/p>\n<p><em>See also<\/em> Persecution; Tribulation.<\/p>","summary_ro":"SUFFERING Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet Go...","summary_en":"SUFFERING Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet Go...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59670,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creation","title_en":"The Creation","content_ro":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","content_en":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","summary_ro":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","summary_en":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87296,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creation","title_en":"The Creation","content_ro":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","content_en":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","summary_ro":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","summary_en":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114922,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creation","title_en":"The Creation","content_ro":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","content_en":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","summary_ro":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","summary_en":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142548,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creation","title_en":"The Creation","content_ro":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","content_en":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","summary_ro":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","summary_en":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":9935,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Earth","title_en":"Earth","content_ro":"<h3>EARTH<\/h3>\n<p>Term used for our inhabited planet; the world, as distinguished from heaven and hell; land; soil; and in several other ways. Biblical usage is as broad as modern usage.<\/p>\n<p>One Hebrew word translated “earth” is also used generically for “man,” or Adam (Gn 2:7, 19). That word refers to reddish soil from which Adam’s body was made. Another Hebrew word translated “earth” or “land” can refer to a country (21:21). A word translated “dust” can mean simply earth or dry ground (3:19). In the NT one Greek word translated “earth” can refer to a land or country (Mt 27:45). The Greek word from which “ecumenical” is derived refers to the whole inhabited earth (Lk 21:26) or the Roman Empire of those days (2:1).<\/p>\n<p>In the beginning “God called the dry land Earth, and the waters that were gathered together he called Seas. . . . And God said, ‘Let the earth put forth vegetation’” (Gn 1:10-11, <span>rsv<\/span>). In some passages “the earth” is used in essentially the modern sense for the whole planet (Jb 1:7), hanging in empty space (26:7). References to the earth’s four corners (Is 11:12; Ez 7:2) allude to the points of a compass, not to the earth’s shape. The circle of the earth probably refers to the circumference of the horizon (Is 40:22; cf. Jb 38:13). The earth is sometimes pictured as supported on pillars (Jb 9:6; Ps 75:3) or foundations (Ps 104:5; Prv 8:29; Is 24:18; Jer 31:37). Since many of the biblical usages are found in figurative passages of poetry or prophecy, they reveal little about the Hebrews’ cosmological understanding.<\/p>\n<p>“Earth” sometimes refers to the soil or ground that a farmer works (cf. 2 Kgs 5:17). According to the Bible, the original condition of the earth (Gn 2:6) was affected by the curse of human sinfulness (3:17-19). (Modern ecologists seem to agree that the earth suffers because of human greed and arrogance.) After Abel’s blood was spilled on the ground, Cain’s difficulty in making the soil produce for him was a constant reminder that he had murdered his brother (4:8-12).<\/p>\n<p>The Israelites were instructed to let the land rest every seventh year (Ex 23:10-12; Lv 25:4-5), allowing the soil to replenish nutrients used up by crops. After seven such “sabbath years,” in the 50th “jubilee year” the land reverted back to original family holdings (Lv 25:10-17). That provision not only reminded the people of God’s ultimate ownership but kept potential “land barons” from amassing huge estates.<\/p>\n<p>The Mosaic law instructed the Israelites that the land’s condition would be a spiritual barometer of their relationship with God. Drought or lack of productivity was a sign that the relationship had been broken (Lv 26; Dt 28). Israel was warned that their wickedness could become so great that the Lord would evict them from his land (cf. Lv 26:37; Dt 28:64). Even if that happened, however, God would eventually restore his people so they could again be “wedded” to the land (Is 62:4).<\/p>\n<p>Many passages point to a “coming age,” when the earth will be set free from its “bondage to decay,” a deliverance for which the whole creation is said to be “groaning” in anticipation (Rom 8:19-23). The Bible pictures a period of prodigious renewal of the earth’s fertility (Ez 47; Jl 3:18; Am 9:13-15; Zec 14:6-9). One day, however, “the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and the works that are upon it will be burned up” (2 Pt 3:10, <span>rsv<\/span>). Yet in the apostle John’s apocalyptic vision, he saw “a new heaven and a new earth, for the old heaven and the old earth had disappeared” (Rv 21:1, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> New Heavens and New Earth.<\/p>","content_en":"<h3>EARTH<\/h3>\n<p>Term used for our inhabited planet; the world, as distinguished from heaven and hell; land; soil; and in several other ways. Biblical usage is as broad as modern usage.<\/p>\n<p>One Hebrew word translated “earth” is also used generically for “man,” or Adam (Gn 2:7, 19). That word refers to reddish soil from which Adam’s body was made. Another Hebrew word translated “earth” or “land” can refer to a country (21:21). A word translated “dust” can mean simply earth or dry ground (3:19). In the NT one Greek word translated “earth” can refer to a land or country (Mt 27:45). The Greek word from which “ecumenical” is derived refers to the whole inhabited earth (Lk 21:26) or the Roman Empire of those days (2:1).<\/p>\n<p>In the beginning “God called the dry land Earth, and the waters that were gathered together he called Seas. . . . And God said, ‘Let the earth put forth vegetation’” (Gn 1:10-11, <span>rsv<\/span>). In some passages “the earth” is used in essentially the modern sense for the whole planet (Jb 1:7), hanging in empty space (26:7). References to the earth’s four corners (Is 11:12; Ez 7:2) allude to the points of a compass, not to the earth’s shape. The circle of the earth probably refers to the circumference of the horizon (Is 40:22; cf. Jb 38:13). The earth is sometimes pictured as supported on pillars (Jb 9:6; Ps 75:3) or foundations (Ps 104:5; Prv 8:29; Is 24:18; Jer 31:37). Since many of the biblical usages are found in figurative passages of poetry or prophecy, they reveal little about the Hebrews’ cosmological understanding.<\/p>\n<p>“Earth” sometimes refers to the soil or ground that a farmer works (cf. 2 Kgs 5:17). According to the Bible, the original condition of the earth (Gn 2:6) was affected by the curse of human sinfulness (3:17-19). (Modern ecologists seem to agree that the earth suffers because of human greed and arrogance.) After Abel’s blood was spilled on the ground, Cain’s difficulty in making the soil produce for him was a constant reminder that he had murdered his brother (4:8-12).<\/p>\n<p>The Israelites were instructed to let the land rest every seventh year (Ex 23:10-12; Lv 25:4-5), allowing the soil to replenish nutrients used up by crops. After seven such “sabbath years,” in the 50th “jubilee year” the land reverted back to original family holdings (Lv 25:10-17). That provision not only reminded the people of God’s ultimate ownership but kept potential “land barons” from amassing huge estates.<\/p>\n<p>The Mosaic law instructed the Israelites that the land’s condition would be a spiritual barometer of their relationship with God. Drought or lack of productivity was a sign that the relationship had been broken (Lv 26; Dt 28). Israel was warned that their wickedness could become so great that the Lord would evict them from his land (cf. Lv 26:37; Dt 28:64). Even if that happened, however, God would eventually restore his people so they could again be “wedded” to the land (Is 62:4).<\/p>\n<p>Many passages point to a “coming age,” when the earth will be set free from its “bondage to decay,” a deliverance for which the whole creation is said to be “groaning” in anticipation (Rom 8:19-23). The Bible pictures a period of prodigious renewal of the earth’s fertility (Ez 47; Jl 3:18; Am 9:13-15; Zec 14:6-9). One day, however, “the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and the works that are upon it will be burned up” (2 Pt 3:10, <span>rsv<\/span>). Yet in the apostle John’s apocalyptic vision, he saw “a new heaven and a new earth, for the old heaven and the old earth had disappeared” (Rv 21:1, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> New Heavens and New Earth.<\/p>","summary_ro":"EARTH Term used for our inhabited planet; the world, as distinguished from heaven and hell; land; soil; and in several other ways. Biblical usage is as broad as modern usage. One Hebrew word translated “earth” is also used generically for “man,” or Adam (Gn 2:7, 19). That word refers to reddish soil from which Adam’s body was made. Another Hebrew word translated “earth” or “land” can refer to a country (21:21). A word translated “dust” can mean simply earth or dry ground (3:19). In the NT one...","summary_en":"EARTH Term used for our inhabited planet; the world, as distinguished from heaven and hell; land; soil; and in several other ways. Biblical usage is as broad as modern usage. One Hebrew word translated “earth” is also used generically for “man,” or Adam (Gn 2:7, 19). That word refers to reddish soil from which Adam’s body was made. Another Hebrew word translated “earth” or “land” can refer to a country (21:21). A word translated “dust” can mean simply earth or dry ground (3:19). In the NT one...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12676,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Foreordination*","title_en":"Foreordination*","content_ro":"<h3>FOREORDINATION*<\/h3>\n<p>Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons.<\/p>\n<p>Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the study of the doctrine of foreordination with the eternal decree of God, as indicated by creeds such as the Westminster Confession of Faith. The decree of God is one, but for purposes of discussion and explanation it is usually referred to as “the decrees of God.” Martin Luther believed in foreordination but did not stress it as much as Calvin. Luther’s theology is generally silent on foreordination, primarily discussing predestination, or election. Contemporary Lutheran thought stresses conditional, rather than absolute election, that is, election or predestination based on foreseen faith.<\/p>\n<p>Foreordination underlies the whole plan of God: his decision to create the universe, to care for it (providence), and to determine its destiny “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). The Westminster Shorter Catechism states the teaching in this way: God has decreed “his eternal purpose according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.” Foreordination, then, is at the foundation of all Christian teaching, for it concerns the history and destiny of the whole world, the universe, and all that it contains.<\/p>\n<p>The apostle Paul spoke of God’s plan for the fulfillment of all creation: “For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God” (Rom 8:19-21, <span>rsv<\/span>). Scripture gives only a glimpse of the redemption of the whole creation. It speaks of new heavens and a new earth in which righteousness dwells (2 Pt 3:13). Those things that mar human existence and demonstrate human fallenness and sinfulness (i.e., depravity) will all pass away. God will make “all things new” (Rv 21:1-5), so the destiny of everything rests with God himself.<\/p>\n<p>Foreordination creates problems for theology and commonsense thinking, particularly in relation to human freedom and responsibility and that aspect of foreordination concerned with salvation. How can people be held responsible for their actions and decisions if those actions have been predetermined? To remove that difficulty, some have denied God’s foreordination as it relates to human freedom. In creating free beings, they argue, God must have limited his determination of things that “must” come to pass. Otherwise, free and responsible human activity has no meaning. Calvinism rejects such an argument, insisting that free activity is possible even though it is foreordained and foreknown.<\/p>\n<p>Denial of the doctrine of foreordination implies that God does not control his creation. If that were true, the existence and happenings in the universe, including human activity, would be determined either by something above or beyond God, or by occurrences whose ultimate causes are unknown. God’s providence and care revealed in the Bible and human experience make such a view untenable. Christian thought generally states that God foreordains and controls his creation and that humans are able to act freely and responsibly within that larger control. The apparent contradiction or paradox remains unresolved because there is a limit to human understanding.<\/p>\n<p class=\"h2\" id=\"ForeordinationinScripture\">Foreordination in Scripture<\/p>\n<p>There are many references to foreordination (including predestination, or election) and the related idea of foreknowledge in the Bible. Foreordination can be thought of as logically prior to foreknowledge, but there is no actual priority since both activities are eternal in God.<\/p>\n<p>Speaking of judgment to come upon Babylon, God said, “This is the purpose that is purposed concerning the whole earth; and this is the hand that is stretched out over all the nations. For the <span>Lord<\/span> of hosts has purposed, and who will annul it? His hand is stretched out, and who will turn it back?” (Is 14:26-27, <span>rsv<\/span>). God also declared that he has determined the end from the beginning. “My counsel shall stand, and I will accomplish all my purpose” (Is 46:10, <span>rsv<\/span>). Paul stated that the purpose of God is carried out “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>; cf. Ps 119:89-91; Dn 4:35).<\/p>\n<p>With respect to human affairs, it is said that one’s life span is determined (Jb 14:5), that God’s concern extends to his creatures (Ps 104:14-30; Mt 10:29), and even the hairs on our heads are numbered (Mt 10:30). Furthermore, God’s plan extends to peoples and nations, for “he made from one every nation of men to live on all the face of the earth, having determined allotted periods and the boundaries of their habitation” (Acts 17:26, <span>rsv<\/span>).<\/p>\n<p>God knows and even uses people’s evil acts for his own ends. For example, although Joseph’s brothers sinned by selling him into slavery, Joseph later said, “As for you, you meant evil against me; but God meant it for good, to bring it about that many people should be kept alive, as they are today” (Gn 50:20, <span>rsv<\/span>). Judas Iscariot betrayed Jesus, but God used that sinful intent. Jesus said, “For the Son of man goes as it has been determined; but woe to that man by whom he is betrayed!” (Lk 22:22, <span>rsv<\/span>). On the day of Pentecost the apostle Peter said, “This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men” (Acts 2:23, <span>rsv<\/span>; cf. 4:27-28). Paul refers to God’s determining authority over Pharaoh’s acts (Rom 9:17). Revelation 17:17 says, “God has put it into their hearts to carry out his purpose” (<span>rsv<\/span>). God, then, foreordains the events of nature and history, and even evil acts are subject to his control and are made to fulfill his purposes.<\/p>\n<p>Election of sinners to salvation through Christ is also included in God’s foreordination (Rom 8:28-39; cf. Acts 13:48; Phil 2:12-13; 1 Pt 2:9). God’s plan of salvation is grounded in his eternal love and good pleasure (Eph 1:3-14; Rom 5:6-11). The Christian is the recipient of God’s grace in that the believer knows God and is known (i.e., loved) by God (Gal 4:9). Both election and believers’ faith are part of the salvation process.<\/p>\n<p class=\"h2\" id=\"ForeordinationandProvidence\">Foreordination and Providence<\/p>\n<p>The doctrine of foreordination is implied in the doctrine of providence or God’s care. Providence is the working out of God’s plan for the world. God’s care and control of the whole creation point to his plan of redemption for man and woman made in his image. God sovereignly controls the events that take place in the world, but God is not responsible for sin. He created human beings who may say no to God as well as yes. That does not mean that God’s plan can be thwarted; it goes on in spite of opposition. God’s ultimate plan is being realized through all the events of human history, evil and good. Yet his sovereignty is not imposed arbitrarily. God is not a tyrant but rather is holy, loving, and righteous. His plan is carried out according to his nature, which is expressed in care and concern for the whole creation and in steadfast love for undeserving sinners.<\/p>\n<p>“Natural law” refers to the rules God has laid down (foreordained) to control the universe. What about destructive forces of nature, such as earthquakes, tornadoes, and hurricanes? Why are such apparent evils necessary in a world made and controlled by a loving God? It is no answer to suggest that God is unable to act or control nature fully. If life’s total meaning resided in the temporal, physical world, there might be reason for complaint. But considering the whole plan of God and his ultimate redemptive purpose, the answer takes on a different dimension. God’s ultimate purpose transcends the present life and centers in the fullness of the redemptive kingdom yet to be revealed (Rv 11:15; 21:1-4). The doctrine of foreordination is a great mystery, but it should be a source of joy and comfort to believers whose loving Lord has brought them to a knowledge of his great plan.<\/p>\n<p><em>See also<\/em> Elect, Election; Foreknowledge.<\/p>","content_en":"<h3>FOREORDINATION*<\/h3>\n<p>Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons.<\/p>\n<p>Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the study of the doctrine of foreordination with the eternal decree of God, as indicated by creeds such as the Westminster Confession of Faith. The decree of God is one, but for purposes of discussion and explanation it is usually referred to as “the decrees of God.” Martin Luther believed in foreordination but did not stress it as much as Calvin. Luther’s theology is generally silent on foreordination, primarily discussing predestination, or election. Contemporary Lutheran thought stresses conditional, rather than absolute election, that is, election or predestination based on foreseen faith.<\/p>\n<p>Foreordination underlies the whole plan of God: his decision to create the universe, to care for it (providence), and to determine its destiny “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). The Westminster Shorter Catechism states the teaching in this way: God has decreed “his eternal purpose according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.” Foreordination, then, is at the foundation of all Christian teaching, for it concerns the history and destiny of the whole world, the universe, and all that it contains.<\/p>\n<p>The apostle Paul spoke of God’s plan for the fulfillment of all creation: “For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God” (Rom 8:19-21, <span>rsv<\/span>). Scripture gives only a glimpse of the redemption of the whole creation. It speaks of new heavens and a new earth in which righteousness dwells (2 Pt 3:13). Those things that mar human existence and demonstrate human fallenness and sinfulness (i.e., depravity) will all pass away. God will make “all things new” (Rv 21:1-5), so the destiny of everything rests with God himself.<\/p>\n<p>Foreordination creates problems for theology and commonsense thinking, particularly in relation to human freedom and responsibility and that aspect of foreordination concerned with salvation. How can people be held responsible for their actions and decisions if those actions have been predetermined? To remove that difficulty, some have denied God’s foreordination as it relates to human freedom. In creating free beings, they argue, God must have limited his determination of things that “must” come to pass. Otherwise, free and responsible human activity has no meaning. Calvinism rejects such an argument, insisting that free activity is possible even though it is foreordained and foreknown.<\/p>\n<p>Denial of the doctrine of foreordination implies that God does not control his creation. If that were true, the existence and happenings in the universe, including human activity, would be determined either by something above or beyond God, or by occurrences whose ultimate causes are unknown. God’s providence and care revealed in the Bible and human experience make such a view untenable. Christian thought generally states that God foreordains and controls his creation and that humans are able to act freely and responsibly within that larger control. The apparent contradiction or paradox remains unresolved because there is a limit to human understanding.<\/p>\n<p class=\"h2\" id=\"ForeordinationinScripture\">Foreordination in Scripture<\/p>\n<p>There are many references to foreordination (including predestination, or election) and the related idea of foreknowledge in the Bible. Foreordination can be thought of as logically prior to foreknowledge, but there is no actual priority since both activities are eternal in God.<\/p>\n<p>Speaking of judgment to come upon Babylon, God said, “This is the purpose that is purposed concerning the whole earth; and this is the hand that is stretched out over all the nations. For the <span>Lord<\/span> of hosts has purposed, and who will annul it? His hand is stretched out, and who will turn it back?” (Is 14:26-27, <span>rsv<\/span>). God also declared that he has determined the end from the beginning. “My counsel shall stand, and I will accomplish all my purpose” (Is 46:10, <span>rsv<\/span>). Paul stated that the purpose of God is carried out “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>; cf. Ps 119:89-91; Dn 4:35).<\/p>\n<p>With respect to human affairs, it is said that one’s life span is determined (Jb 14:5), that God’s concern extends to his creatures (Ps 104:14-30; Mt 10:29), and even the hairs on our heads are numbered (Mt 10:30). Furthermore, God’s plan extends to peoples and nations, for “he made from one every nation of men to live on all the face of the earth, having determined allotted periods and the boundaries of their habitation” (Acts 17:26, <span>rsv<\/span>).<\/p>\n<p>God knows and even uses people’s evil acts for his own ends. For example, although Joseph’s brothers sinned by selling him into slavery, Joseph later said, “As for you, you meant evil against me; but God meant it for good, to bring it about that many people should be kept alive, as they are today” (Gn 50:20, <span>rsv<\/span>). Judas Iscariot betrayed Jesus, but God used that sinful intent. Jesus said, “For the Son of man goes as it has been determined; but woe to that man by whom he is betrayed!” (Lk 22:22, <span>rsv<\/span>). On the day of Pentecost the apostle Peter said, “This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men” (Acts 2:23, <span>rsv<\/span>; cf. 4:27-28). Paul refers to God’s determining authority over Pharaoh’s acts (Rom 9:17). Revelation 17:17 says, “God has put it into their hearts to carry out his purpose” (<span>rsv<\/span>). God, then, foreordains the events of nature and history, and even evil acts are subject to his control and are made to fulfill his purposes.<\/p>\n<p>Election of sinners to salvation through Christ is also included in God’s foreordination (Rom 8:28-39; cf. Acts 13:48; Phil 2:12-13; 1 Pt 2:9). God’s plan of salvation is grounded in his eternal love and good pleasure (Eph 1:3-14; Rom 5:6-11). The Christian is the recipient of God’s grace in that the believer knows God and is known (i.e., loved) by God (Gal 4:9). Both election and believers’ faith are part of the salvation process.<\/p>\n<p class=\"h2\" id=\"ForeordinationandProvidence\">Foreordination and Providence<\/p>\n<p>The doctrine of foreordination is implied in the doctrine of providence or God’s care. Providence is the working out of God’s plan for the world. God’s care and control of the whole creation point to his plan of redemption for man and woman made in his image. God sovereignly controls the events that take place in the world, but God is not responsible for sin. He created human beings who may say no to God as well as yes. That does not mean that God’s plan can be thwarted; it goes on in spite of opposition. God’s ultimate plan is being realized through all the events of human history, evil and good. Yet his sovereignty is not imposed arbitrarily. God is not a tyrant but rather is holy, loving, and righteous. His plan is carried out according to his nature, which is expressed in care and concern for the whole creation and in steadfast love for undeserving sinners.<\/p>\n<p>“Natural law” refers to the rules God has laid down (foreordained) to control the universe. What about destructive forces of nature, such as earthquakes, tornadoes, and hurricanes? Why are such apparent evils necessary in a world made and controlled by a loving God? It is no answer to suggest that God is unable to act or control nature fully. If life’s total meaning resided in the temporal, physical world, there might be reason for complaint. But considering the whole plan of God and his ultimate redemptive purpose, the answer takes on a different dimension. God’s ultimate purpose transcends the present life and centers in the fullness of the redemptive kingdom yet to be revealed (Rv 11:15; 21:1-4). The doctrine of foreordination is a great mystery, but it should be a source of joy and comfort to believers whose loving Lord has brought them to a knowledge of his great plan.<\/p>\n<p><em>See also<\/em> Elect, Election; Foreknowledge.<\/p>","summary_ro":"FOREORDINATION* Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons. Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the...","summary_en":"FOREORDINATION* Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons. Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22577,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Last Days","title_en":"Last Days","content_ro":"<h3>LAST DAYS<\/h3>\n<p>Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will prophesy, your young men will see visions, and your old men will dream dreams. In those days I will pour out my Spirit upon all my servants, men and women alike, and they will prophesy” (Acts 2:17-18, <span>nlt<\/span>). The author of the letter to the Hebrews declares, “Long ago God spoke many times and in many ways to our ancestors through the prophets. But now in these final days, he has spoken to us through his Son” (Heb 1:1-2, <span>nlt<\/span>). The last days, then, are the days of evangelical blessing in which the benefits of the salvation procured by the perfect life, death, resurrection, and glorification of Jesus Christ are freely available throughout the world. They are the days of opportunity for unbelievers to repent and turn to God, and of responsibility for believers to proclaim the gospel message throughout the world.<\/p>\n<p>The plural “last days” gives the impression of a period of some duration, and the correctness of this impression is confirmed by the fact that this final age has already lasted for many centuries. But in the perspective of eternity it is no more than a short time, and in every generation the end of this final age is always imminent, so much so that John speaks of it as “the last hour.” To this the presence of antichrist even within the church of the apostolic period bears witness. “It is the last hour,” John says, “and as you have heard that antichrist is coming, so now many antichrists have come; therefore we know that it is the last hour” (1 Jn 2:18, <span>rsv<\/span>). The end of these last days is always at hand, and one day it will certainly come; hence the need, insisted on by Christ, for constant vigilance, in view of the consideration that we know neither the day nor the hour of his return in majesty, the climactic event that will bring these last days to a close (Mt 24:44; 25:13).<\/p>\n<p>This leads naturally to the further teaching that these last days will have their culmination in “the Day”: the last days will be terminated by the last day. The use of the term “day” in the singular corresponds in the NT to the concept of the “Day of the Lord” familiar in the OT, where it is generally presented as an awful day of final judgment against the unrepentant, but with the implication that it is also the day of the salvation and vindication of God’s people (see, e.g., Is 2:12-22; Ez 13:5; Jl 1:15; 2:1, 11; Am 5:18-24; Zep 1:7, 14). The climax of these last days, and therefore of all history, will be “the day of the Lord,” which will overtake the world suddenly (1 Thes 5:2). This last of the last days will be the day of the last judgment for rejecters of the gospel, the purification of our present fallen world, the restoration of the created order, so that in the new heaven and the new earth all of God’s purposes in creation are brought to fulfillment. Then, at the consummation of our redemption, at last fully conformed to our Redeemer’s likeness, we will enter into the enjoyment of his eternal glory (Rom 8:19-25; 1 Jn 3:2; Rv 21:1-8).<\/p>\n<p>Moreover, Christians are reminded by the apostle Paul that on this last day, which he calls simply “the Day,” the quality of their building will be revealed—i.e., what they have done with their lives will be known. It is not that the security of their salvation in Christ is in any way at stake; rather, it is to measure whether they will meet him with confidence or with shame at his coming (cf. 1 Jn 2:28). “Each man’s work will become manifest,” Paul writes; “for the Day will disclose it. . . . If the work which any man has built on the foundation survives, he will receive a reward. If any man’s work is burned up, he will suffer loss, though he himself will be saved” (1 Cor 3:13-15, <span>rsv<\/span>).<\/p>\n<p>This last of the last days is followed by the everlasting day of Christ’s kingdom when God will be all in all (1 Cor 15:28; Phil 3:20-21). The last day is also, accordingly, the day of triumph and resurrection, when Christ has promised to raise up everyone who believes in him (Jn 6:39-44, 54). The last days are like night compared with the glory that will be revealed at Christ’s return, so that the end of these last days will also be the beginning of God’s unending day (see Rom 13:11-12). The realization that we are in the last days and that the last day is approaching ought to have a dramatic effect on the quality and intensity of our living here and now (see 2 Pt 3:11-14).<\/p>\n<p>The last days, then, are the days of the gospel of our Lord Jesus Christ. They are preliminary to and preparatory for the last day of final judgment of unbelievers and the dawn of eternal glory for believers. For Christ’s faithful followers they are days of joy and blessing, but still days in which the fullness of redemption is awaited. They are days, too, of trial and affliction for the church of Christ. But God has given us the assurance of his Spirit in our hearts, the foretaste that guarantees the full banquet hereafter, the down payment that pledges the payment in full (Rom 8:23; 2 Cor 1:22; 5:5; Eph 1:14). Meanwhile, we should be assured with the apostle Paul that the sufferings of these last days are not worth comparing with the glory that is to be revealed to us (Rom 8:18). They are days, moreover, of responsibility and opportunity: responsibility because Christians are under orders to proclaim the gospel throughout the world (Mt 28:19-20; Acts 1:8) and all people everywhere are commanded by God to repent (Acts 17:30).<\/p>\n<p><em>See also<\/em> Day of the Lord; Second Coming of Christ.<\/p>","content_en":"<h3>LAST DAYS<\/h3>\n<p>Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will prophesy, your young men will see visions, and your old men will dream dreams. In those days I will pour out my Spirit upon all my servants, men and women alike, and they will prophesy” (Acts 2:17-18, <span>nlt<\/span>). The author of the letter to the Hebrews declares, “Long ago God spoke many times and in many ways to our ancestors through the prophets. But now in these final days, he has spoken to us through his Son” (Heb 1:1-2, <span>nlt<\/span>). The last days, then, are the days of evangelical blessing in which the benefits of the salvation procured by the perfect life, death, resurrection, and glorification of Jesus Christ are freely available throughout the world. They are the days of opportunity for unbelievers to repent and turn to God, and of responsibility for believers to proclaim the gospel message throughout the world.<\/p>\n<p>The plural “last days” gives the impression of a period of some duration, and the correctness of this impression is confirmed by the fact that this final age has already lasted for many centuries. But in the perspective of eternity it is no more than a short time, and in every generation the end of this final age is always imminent, so much so that John speaks of it as “the last hour.” To this the presence of antichrist even within the church of the apostolic period bears witness. “It is the last hour,” John says, “and as you have heard that antichrist is coming, so now many antichrists have come; therefore we know that it is the last hour” (1 Jn 2:18, <span>rsv<\/span>). The end of these last days is always at hand, and one day it will certainly come; hence the need, insisted on by Christ, for constant vigilance, in view of the consideration that we know neither the day nor the hour of his return in majesty, the climactic event that will bring these last days to a close (Mt 24:44; 25:13).<\/p>\n<p>This leads naturally to the further teaching that these last days will have their culmination in “the Day”: the last days will be terminated by the last day. The use of the term “day” in the singular corresponds in the NT to the concept of the “Day of the Lord” familiar in the OT, where it is generally presented as an awful day of final judgment against the unrepentant, but with the implication that it is also the day of the salvation and vindication of God’s people (see, e.g., Is 2:12-22; Ez 13:5; Jl 1:15; 2:1, 11; Am 5:18-24; Zep 1:7, 14). The climax of these last days, and therefore of all history, will be “the day of the Lord,” which will overtake the world suddenly (1 Thes 5:2). This last of the last days will be the day of the last judgment for rejecters of the gospel, the purification of our present fallen world, the restoration of the created order, so that in the new heaven and the new earth all of God’s purposes in creation are brought to fulfillment. Then, at the consummation of our redemption, at last fully conformed to our Redeemer’s likeness, we will enter into the enjoyment of his eternal glory (Rom 8:19-25; 1 Jn 3:2; Rv 21:1-8).<\/p>\n<p>Moreover, Christians are reminded by the apostle Paul that on this last day, which he calls simply “the Day,” the quality of their building will be revealed—i.e., what they have done with their lives will be known. It is not that the security of their salvation in Christ is in any way at stake; rather, it is to measure whether they will meet him with confidence or with shame at his coming (cf. 1 Jn 2:28). “Each man’s work will become manifest,” Paul writes; “for the Day will disclose it. . . . If the work which any man has built on the foundation survives, he will receive a reward. If any man’s work is burned up, he will suffer loss, though he himself will be saved” (1 Cor 3:13-15, <span>rsv<\/span>).<\/p>\n<p>This last of the last days is followed by the everlasting day of Christ’s kingdom when God will be all in all (1 Cor 15:28; Phil 3:20-21). The last day is also, accordingly, the day of triumph and resurrection, when Christ has promised to raise up everyone who believes in him (Jn 6:39-44, 54). The last days are like night compared with the glory that will be revealed at Christ’s return, so that the end of these last days will also be the beginning of God’s unending day (see Rom 13:11-12). The realization that we are in the last days and that the last day is approaching ought to have a dramatic effect on the quality and intensity of our living here and now (see 2 Pt 3:11-14).<\/p>\n<p>The last days, then, are the days of the gospel of our Lord Jesus Christ. They are preliminary to and preparatory for the last day of final judgment of unbelievers and the dawn of eternal glory for believers. For Christ’s faithful followers they are days of joy and blessing, but still days in which the fullness of redemption is awaited. They are days, too, of trial and affliction for the church of Christ. But God has given us the assurance of his Spirit in our hearts, the foretaste that guarantees the full banquet hereafter, the down payment that pledges the payment in full (Rom 8:23; 2 Cor 1:22; 5:5; Eph 1:14). Meanwhile, we should be assured with the apostle Paul that the sufferings of these last days are not worth comparing with the glory that is to be revealed to us (Rom 8:18). They are days, moreover, of responsibility and opportunity: responsibility because Christians are under orders to proclaim the gospel throughout the world (Mt 28:19-20; Acts 1:8) and all people everywhere are commanded by God to repent (Acts 17:30).<\/p>\n<p><em>See also<\/em> Day of the Lord; Second Coming of Christ.<\/p>","summary_ro":"LAST DAYS Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will pr...","summary_en":"LAST DAYS Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will pr...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24179,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Man*, Natural","title_en":"Man*, Natural","content_ro":"<h3>MAN*, Natural<\/h3>\n<p>Expression occurring in 1 Corinthians 2:14 (<span>rsv<\/span> mg). The adjective translated there by “natural” is also found in 1 Corinthians 15:44 (twice), 46; James 3:15; and Jude 1:19. This adjective is related to the Greek noun usually translated “soul.” Its meaning, however, is primarily determined by its various contexts, particularly in 1 Corinthians, where all four occurrences are contrasted pointedly with “spiritual,” an adjective occurring frequently in the NT, mostly in Paul’s writings. In almost every instance it refers to the work of the Holy Spirit. Applied to things, “spiritual” means derived from, or produced by, the Holy Spirit (the law—Rom 7:14; gifts—1 Cor 12:1; blessings—Eph 1:3; sacrifices—1 Pt 2:5). When it is applied to persons, it means indwelt, motivated, and directed by the Holy Spirit (1 Cor 2:15; 14:37; Gal 6:1). “Natural,” then, when contrasted with “spiritual,” generally describes what is devoid of or in opposition to the Holy Spirit and his work. In 1 Corinthians 2:14-15 “natural man” is set over against “spiritual man” (see <span>rsv<\/span>). Within this context the natural man is one who does not accept the things that come from the spirit of God (1 Cor 2:14). Rather, these things are “foolishness” to him. He cannot understand them because they are “spiritually discerned.” This foolishness is the foolishness of unbelief (1:21), and the discernment lacking is insight produced only by the Holy Spirit. Plainly, Paul has in view someone utterly without and even opposed to the Holy Spirit and God’s revealed truth.<\/p>\n<p>In 1 Corinthians 15:44-46, the contrast between spiritual and natural occurs in a different context—that of the “body” in death as compared to the “body” in resurrection. The body of the believer laid in the grave (“sown”) is a natural body (v 44a). The body of the believer raised from the dead will be a spiritual body, that is, a body renewed and transformed by the Holy Spirit (Rom 8:11). In 1 Corinthians 15:44b and 45a, however, the natural body is traced back by appeal to Genesis 2:7 to Adam before the fall, at Creation. This shows that biblically what is natural refers to the Creation. Originally, as created by God, the “natural” was “very good” (Gn 1:31) but subsequently it has been subjected to corruption and death by the sin of man. Therefore, the sinful rebellion of the natural man, measured by the original creation, is thoroughly unnatural and abnormal. The opposing work of the Holy Spirit now, in Christ, not only removes this abnormality but brings the original purposes of Creation to their consummation (Rom 8:19-22; 2 Cor 5:17).<\/p>\n<p><em>See also<\/em> Man; Man, Old and New.<\/p>","content_en":"<h3>MAN*, Natural<\/h3>\n<p>Expression occurring in 1 Corinthians 2:14 (<span>rsv<\/span> mg). The adjective translated there by “natural” is also found in 1 Corinthians 15:44 (twice), 46; James 3:15; and Jude 1:19. This adjective is related to the Greek noun usually translated “soul.” Its meaning, however, is primarily determined by its various contexts, particularly in 1 Corinthians, where all four occurrences are contrasted pointedly with “spiritual,” an adjective occurring frequently in the NT, mostly in Paul’s writings. In almost every instance it refers to the work of the Holy Spirit. Applied to things, “spiritual” means derived from, or produced by, the Holy Spirit (the law—Rom 7:14; gifts—1 Cor 12:1; blessings—Eph 1:3; sacrifices—1 Pt 2:5). When it is applied to persons, it means indwelt, motivated, and directed by the Holy Spirit (1 Cor 2:15; 14:37; Gal 6:1). “Natural,” then, when contrasted with “spiritual,” generally describes what is devoid of or in opposition to the Holy Spirit and his work. In 1 Corinthians 2:14-15 “natural man” is set over against “spiritual man” (see <span>rsv<\/span>). Within this context the natural man is one who does not accept the things that come from the spirit of God (1 Cor 2:14). Rather, these things are “foolishness” to him. He cannot understand them because they are “spiritually discerned.” This foolishness is the foolishness of unbelief (1:21), and the discernment lacking is insight produced only by the Holy Spirit. Plainly, Paul has in view someone utterly without and even opposed to the Holy Spirit and God’s revealed truth.<\/p>\n<p>In 1 Corinthians 15:44-46, the contrast between spiritual and natural occurs in a different context—that of the “body” in death as compared to the “body” in resurrection. The body of the believer laid in the grave (“sown”) is a natural body (v 44a). The body of the believer raised from the dead will be a spiritual body, that is, a body renewed and transformed by the Holy Spirit (Rom 8:11). In 1 Corinthians 15:44b and 45a, however, the natural body is traced back by appeal to Genesis 2:7 to Adam before the fall, at Creation. This shows that biblically what is natural refers to the Creation. Originally, as created by God, the “natural” was “very good” (Gn 1:31) but subsequently it has been subjected to corruption and death by the sin of man. Therefore, the sinful rebellion of the natural man, measured by the original creation, is thoroughly unnatural and abnormal. The opposing work of the Holy Spirit now, in Christ, not only removes this abnormality but brings the original purposes of Creation to their consummation (Rom 8:19-22; 2 Cor 5:17).<\/p>\n<p><em>See also<\/em> Man; Man, Old and New.<\/p>","summary_ro":"MAN*, Natural Expression occurring in 1 Corinthians 2:14 (rsv mg). The adjective translated there by “natural” is also found in 1 Corinthians 15:44 (twice), 46; James 3:15; and Jude 1:19. This adjective is related to the Greek noun usually translated “soul.” Its meaning, however, is primarily determined by its various contexts, particularly in 1 Corinthians, where all four occurrences are contrasted pointedly with “spiritual,” an adjective occurring frequently in the NT, mostly in Paul’s writ...","summary_en":"MAN*, Natural Expression occurring in 1 Corinthians 2:14 (rsv mg). The adjective translated there by “natural” is also found in 1 Corinthians 15:44 (twice), 46; James 3:15; and Jude 1:19. This adjective is related to the Greek noun usually translated “soul.” Its meaning, however, is primarily determined by its various contexts, particularly in 1 Corinthians, where all four occurrences are contrasted pointedly with “spiritual,” an adjective occurring frequently in the NT, mostly in Paul’s writ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27495,"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":27512,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"New Heavens and New Earth","title_en":"Heavens and New Earth, New","content_ro":"<h3>NEW HEAVENS AND NEW EARTH<\/h3>\n<p>Concept of a new or renewed universe first found in the book of Isaiah. God declares, “For behold, I create new heavens and a new earth; and the former things shall not be remembered or come into mind. . . . For as the new heavens and the new earth which I will make shall remain before me . . . so shall your descendants and your name remain” (Is 65:17; 66:22, <span>rsv<\/span>).<\/p>\n<p>Some scholars think that long before Isaiah’s time there existed among many ancient peoples the belief that the end of human history would correspond to its beginning and therefore some sort of universal restoration would take place. The world renewal taught in Scripture regards the event as supernatural and as taking place in a different and higher sphere.<\/p>\n<p>That God is Creator of the heavens and earth is basic to all biblical theology. “In ages past you laid the foundation of the earth, and the heavens are the work of your hands” (Ps 102:25, <span>nlt<\/span>). If God created the heavens and earth, then it is entirely appropriate that, once they have served their purpose, God may do with them what he wishes. “Even they will perish, but you remain forever; they will wear out like old clothing. You will change them like a garment, and they will fade away” (v 26, <span>nlt<\/span>). The same metaphor is found in Isaiah 51:6, which speaks of the earth wearing out like a garment.<\/p>\n<p>Scripture (quoted below from the <span>nlt<\/span>) gives considerable attention to the passing away of the old order, speaking of a future time when heaven and earth will disappear (Is 34:4; 51:6; Mt 24:35; Rv 21:1). A number of related phrases portray the same idea: “And this world is fading away” (1 Jn 2:17); “They [the heavens and earth] will wear out like old clothing” (Heb 1:11; cf. Ps 102:26; Is 51:6); “But the day of the Lord will come as unexpectedly as a thief. Then the heavens will pass away with a terrible noise, and everything in them will disappear in fire, and the earth and everything on it will be exposed to judgment” (2 Pt 3:10). This consummation by fire will take place at the time of final judgment. It will be “the day when God will set the heavens on fire and the elements will melt away in the flames” (v 12).<\/p>\n<p>This judgment, which brings to a close the old order, clears the way for new heavens and a new earth. Peter continues, “But we are looking forward to the new heavens and new earth he has promised, a world where everyone is right with God” (2 Pt 3:13). It will be so wonderful that no one will even remember the old (Is 65:17). Peter, preaching in Solomon’s Colonnade, says that Jesus will remain in heaven until the time comes for establishing all that God spoke by his holy prophets (Acts 3:21). This recovery or renewal is eagerly awaited by the created order. Paul writes, “For all creation is waiting eagerly for that future day when God will reveal who his children really are” (Rom 8:19) because “all creation anticipates the day when it will join God’s children in glorious freedom from death and decay” (v 21).<\/p>\n<p>The heaven that will be renewed is not the heaven of God’s presence, but the heaven of human existence, the starry expanse that constitutes the universe. In the book of Revelation we learn that the new Jerusalem comes down from heaven to earth (Rv 21:2, 10) and forms the eternal dwelling place of God and his people. The new earth will be a place of perfect righteousness (Is 51:6), divine kindness (54:10), eternal relationship to God (66:22), and total freedom from sin (Rom 8:21).<\/p>\n<p><em>See also<\/em> Eschatology; Heaven; Kingdom of God, Kingdom of Heaven; New; New Creation, New Creature.<\/p>","content_en":"<h3>NEW HEAVENS AND NEW EARTH<\/h3>\n<p>Concept of a new or renewed universe first found in the book of Isaiah. God declares, “For behold, I create new heavens and a new earth; and the former things shall not be remembered or come into mind. . . . For as the new heavens and the new earth which I will make shall remain before me . . . so shall your descendants and your name remain” (Is 65:17; 66:22, <span>rsv<\/span>).<\/p>\n<p>Some scholars think that long before Isaiah’s time there existed among many ancient peoples the belief that the end of human history would correspond to its beginning and therefore some sort of universal restoration would take place. The world renewal taught in Scripture regards the event as supernatural and as taking place in a different and higher sphere.<\/p>\n<p>That God is Creator of the heavens and earth is basic to all biblical theology. “In ages past you laid the foundation of the earth, and the heavens are the work of your hands” (Ps 102:25, <span>nlt<\/span>). If God created the heavens and earth, then it is entirely appropriate that, once they have served their purpose, God may do with them what he wishes. “Even they will perish, but you remain forever; they will wear out like old clothing. You will change them like a garment, and they will fade away” (v 26, <span>nlt<\/span>). The same metaphor is found in Isaiah 51:6, which speaks of the earth wearing out like a garment.<\/p>\n<p>Scripture (quoted below from the <span>nlt<\/span>) gives considerable attention to the passing away of the old order, speaking of a future time when heaven and earth will disappear (Is 34:4; 51:6; Mt 24:35; Rv 21:1). A number of related phrases portray the same idea: “And this world is fading away” (1 Jn 2:17); “They [the heavens and earth] will wear out like old clothing” (Heb 1:11; cf. Ps 102:26; Is 51:6); “But the day of the Lord will come as unexpectedly as a thief. Then the heavens will pass away with a terrible noise, and everything in them will disappear in fire, and the earth and everything on it will be exposed to judgment” (2 Pt 3:10). This consummation by fire will take place at the time of final judgment. It will be “the day when God will set the heavens on fire and the elements will melt away in the flames” (v 12).<\/p>\n<p>This judgment, which brings to a close the old order, clears the way for new heavens and a new earth. Peter continues, “But we are looking forward to the new heavens and new earth he has promised, a world where everyone is right with God” (2 Pt 3:13). It will be so wonderful that no one will even remember the old (Is 65:17). Peter, preaching in Solomon’s Colonnade, says that Jesus will remain in heaven until the time comes for establishing all that God spoke by his holy prophets (Acts 3:21). This recovery or renewal is eagerly awaited by the created order. Paul writes, “For all creation is waiting eagerly for that future day when God will reveal who his children really are” (Rom 8:19) because “all creation anticipates the day when it will join God’s children in glorious freedom from death and decay” (v 21).<\/p>\n<p>The heaven that will be renewed is not the heaven of God’s presence, but the heaven of human existence, the starry expanse that constitutes the universe. In the book of Revelation we learn that the new Jerusalem comes down from heaven to earth (Rv 21:2, 10) and forms the eternal dwelling place of God and his people. The new earth will be a place of perfect righteousness (Is 51:6), divine kindness (54:10), eternal relationship to God (66:22), and total freedom from sin (Rom 8:21).<\/p>\n<p><em>See also<\/em> Eschatology; Heaven; Kingdom of God, Kingdom of Heaven; New; New Creation, New Creature.<\/p>","summary_ro":"NEW HEAVENS AND NEW EARTH Concept of a new or renewed universe first found in the book of Isaiah. God declares, “For behold, I create new heavens and a new earth; and the former things shall not be remembered or come into mind. . . . For as the new heavens and the new earth which I will make shall remain before me . . . so shall your descendants and your name remain” (Is 65:17; 66:22, rsv). Some scholars think that long before Isaiah’s time there existed among many ancient peoples the belief ...","summary_en":"NEW HEAVENS AND NEW EARTH Concept of a new or renewed universe first found in the book of Isaiah. God declares, “For behold, I create new heavens and a new earth; and the former things shall not be remembered or come into mind. . . . For as the new heavens and the new earth which I will make shall remain before me . . . so shall your descendants and your name remain” (Is 65:17; 66:22, rsv). Some scholars think that long before Isaiah’s time there existed among many ancient peoples the belief ...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32780,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rest","title_en":"Rest","content_ro":"<h3>REST<\/h3>\n<p>Freedom from work or activity. The source of the Christian doctrine of rest is the rest of God himself, who, after completing the work of Creation in six days, “rested on the seventh day from all his work which he had done” (Gn 2:2). This provides the basis for the Hebrew Sabbath as the weekly seventh day of rest (<span class=\"hebrew\" lang=\"he\">sabbath<\/span> is the Hebrew term for rest), which is presented as an ordinance of Creation. The fourth commandment demands the consecration of the Sabbath day to God and the limitation of labor to six days precisely because God made all things in six days and rested the seventh day (Ex 20:8-11).<\/p>\n<p>The biblical concept of rest, however, is not just past (Creation) and present (weekly) but also future. This future aspect received symbolic expression in the Israelites’ pilgrimage under the leadership of Moses through the wilderness from the bondage of Egypt to the “rest” of the Promised Land. That rest was attained under Joshua, who led them into the land and settled them there (see Jos 23–24).<\/p>\n<p>The 40 years of restless wandering in the wilderness meant that the whole adult generation that set out with Moses perished without entering the Promised Land. This was a judgment they brought upon themselves by their ingratitude and rebelliousness (Nm 14:26-35). Centuries later God warned their descendants against the danger of following this example of hard-heartedness and reaping a similar consequence of not entering his rest: “Today, when you hear his voice, do not harden your hearts” (Ps 95:7-11). The author of Hebrews cites this passage (Heb 3:7-8; 4:7) as evidence that God’s rest is not a matter of past history but that “the promise of entering his rest remains.” The word “today” indicates that the day of grace is not closed: “For if Joshua had given them rest, God would not speak later of another day. So then, there remains a sabbath rest for the people of God” (4:8-9, <span>rsv<\/span>).<\/p>\n<p>It is <em>God’s<\/em> rest into which all persons are encouraged to enter. The weekly day of rest is a reminder and a reflection of that rest. The rest of the Israelites in the Promised Land after their wilderness wanderings is a symbol of God’s eternal rest that his people will share. The rest that Christ gives to those who come to him (Mt 11:28) is a foretaste and a guarantee of the divine rest that awaits them. The rest after death of believers who have fallen asleep in Christ is a blissful intensification of the reality of this experience: “Blessed are the dead who die in the Lord. . . . They may rest from their labors” (Rv 14:13, <span>rsv<\/span>). But the completion of this rest in its inexpressible fullness will take place at the return of Christ, when at last all who are his will be fully conformed to his likeness (1 Jn 3:2). Salvation will be consummated as they are clothed with imperishable, glorified bodies (2 Cor 5), and the renewed order of creation in which righteousness dwells will be established (2 Pt 3:13).<\/p>\n<p>This will be the climactic point of all history and the moment of the entry of God’s people into the full and unending enjoyment of his rest. The completion of the redemption purchased by Christ at the cross will mean rest and freedom from all sin, and this in turn will mean rest and freedom from all sorrow, pain, suffering, persecution, frustration, injustice, and death (Rv 7:9-17; 21:1-7). The rest of mankind, moreover, will involve the rest of God’s whole creation as it is brought to the perfection of that glorious destiny for which it was intended from the very beginning (cf. Rom 8:19-25).<\/p>\n<p>Rest is not synonymous with inactivity. What God rested from was the work of Creation. He continues constantly to be active, however, in providentially sustaining all that he has created and in the work both of righteous judgment and gracious salvation. Jesus Christ, indeed, in his incarnation, life, death, rising, and glorification, is precisely God in action (2 Cor 5:19). Hence the assertion of Jesus: “My Father is working still, and I am working” (Jn 5:17, <span>rsv<\/span>). What the Christian will rest from is the struggle against the forces of evil and the afflictions by which this present life is marred. The rest into which the Christian will enter will not be a state of uneventful boredom. God himself is dynamic, not static, and so also is his rest.<\/p>\n<p>Consequently, all that a Christian rests from simply sets him free to be active ceaselessly and joyfully in the service of God, the Creator and Redeemer. In perfect harmony with all God’s works, and in complete fulfillment, Christians exultantly praise and serve the triune God. Joy will be full, without possibility of improvement or deficiency (cf. Rv 4:8-11; 5:8-14; 7:9-12). Such will be the rest without end of that eternal Sabbath that has a morning but no evening: “Let us therefore strive to enter that rest” (Heb 4:11, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Heaven; Lord’s Day, The; Sabbath.<\/p>","content_en":"<h3>REST<\/h3>\n<p>Freedom from work or activity. The source of the Christian doctrine of rest is the rest of God himself, who, after completing the work of Creation in six days, “rested on the seventh day from all his work which he had done” (Gn 2:2). This provides the basis for the Hebrew Sabbath as the weekly seventh day of rest (<span class=\"hebrew\" lang=\"he\">sabbath<\/span> is the Hebrew term for rest), which is presented as an ordinance of Creation. The fourth commandment demands the consecration of the Sabbath day to God and the limitation of labor to six days precisely because God made all things in six days and rested the seventh day (Ex 20:8-11).<\/p>\n<p>The biblical concept of rest, however, is not just past (Creation) and present (weekly) but also future. This future aspect received symbolic expression in the Israelites’ pilgrimage under the leadership of Moses through the wilderness from the bondage of Egypt to the “rest” of the Promised Land. That rest was attained under Joshua, who led them into the land and settled them there (see Jos 23–24).<\/p>\n<p>The 40 years of restless wandering in the wilderness meant that the whole adult generation that set out with Moses perished without entering the Promised Land. This was a judgment they brought upon themselves by their ingratitude and rebelliousness (Nm 14:26-35). Centuries later God warned their descendants against the danger of following this example of hard-heartedness and reaping a similar consequence of not entering his rest: “Today, when you hear his voice, do not harden your hearts” (Ps 95:7-11). The author of Hebrews cites this passage (Heb 3:7-8; 4:7) as evidence that God’s rest is not a matter of past history but that “the promise of entering his rest remains.” The word “today” indicates that the day of grace is not closed: “For if Joshua had given them rest, God would not speak later of another day. So then, there remains a sabbath rest for the people of God” (4:8-9, <span>rsv<\/span>).<\/p>\n<p>It is <em>God’s<\/em> rest into which all persons are encouraged to enter. The weekly day of rest is a reminder and a reflection of that rest. The rest of the Israelites in the Promised Land after their wilderness wanderings is a symbol of God’s eternal rest that his people will share. The rest that Christ gives to those who come to him (Mt 11:28) is a foretaste and a guarantee of the divine rest that awaits them. The rest after death of believers who have fallen asleep in Christ is a blissful intensification of the reality of this experience: “Blessed are the dead who die in the Lord. . . . They may rest from their labors” (Rv 14:13, <span>rsv<\/span>). But the completion of this rest in its inexpressible fullness will take place at the return of Christ, when at last all who are his will be fully conformed to his likeness (1 Jn 3:2). Salvation will be consummated as they are clothed with imperishable, glorified bodies (2 Cor 5), and the renewed order of creation in which righteousness dwells will be established (2 Pt 3:13).<\/p>\n<p>This will be the climactic point of all history and the moment of the entry of God’s people into the full and unending enjoyment of his rest. The completion of the redemption purchased by Christ at the cross will mean rest and freedom from all sin, and this in turn will mean rest and freedom from all sorrow, pain, suffering, persecution, frustration, injustice, and death (Rv 7:9-17; 21:1-7). The rest of mankind, moreover, will involve the rest of God’s whole creation as it is brought to the perfection of that glorious destiny for which it was intended from the very beginning (cf. Rom 8:19-25).<\/p>\n<p>Rest is not synonymous with inactivity. What God rested from was the work of Creation. He continues constantly to be active, however, in providentially sustaining all that he has created and in the work both of righteous judgment and gracious salvation. Jesus Christ, indeed, in his incarnation, life, death, rising, and glorification, is precisely God in action (2 Cor 5:19). Hence the assertion of Jesus: “My Father is working still, and I am working” (Jn 5:17, <span>rsv<\/span>). What the Christian will rest from is the struggle against the forces of evil and the afflictions by which this present life is marred. The rest into which the Christian will enter will not be a state of uneventful boredom. God himself is dynamic, not static, and so also is his rest.<\/p>\n<p>Consequently, all that a Christian rests from simply sets him free to be active ceaselessly and joyfully in the service of God, the Creator and Redeemer. In perfect harmony with all God’s works, and in complete fulfillment, Christians exultantly praise and serve the triune God. Joy will be full, without possibility of improvement or deficiency (cf. Rv 4:8-11; 5:8-14; 7:9-12). Such will be the rest without end of that eternal Sabbath that has a morning but no evening: “Let us therefore strive to enter that rest” (Heb 4:11, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Heaven; Lord’s Day, The; Sabbath.<\/p>","summary_ro":"REST Freedom from work or activity. The source of the Christian doctrine of rest is the rest of God himself, who, after completing the work of Creation in six days, “rested on the seventh day from all his work which he had done” (Gn 2:2). This provides the basis for the Hebrew Sabbath as the weekly seventh day of rest (sabbath is the Hebrew term for rest), which is presented as an ordinance of Creation. The fourth commandment demands the consecration of the Sabbath day to God and the limitati...","summary_en":"REST Freedom from work or activity. The source of the Christian doctrine of rest is the rest of God himself, who, after completing the work of Creation in six days, “rested on the seventh day from all his work which he had done” (Gn 2:2). This provides the basis for the Hebrew Sabbath as the weekly seventh day of rest (sabbath is the Hebrew term for rest), which is presented as an ordinance of Creation. The fourth commandment demands the consecration of the Sabbath day to God and the limitati...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57314,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:19","title_en":"Study Note: Romani 8:19","content_ro":"<p><strong>8:19-21<\/strong> <em>All creation<\/em> includes animals, plants, and the earth itself. Paul follows Old Testament precedent (see especially Ps 65:12-13; Isa 24:4; Jer 4:28; 12:4) by personifying the created world. • <em>waiting eagerly . . . looks forward:<\/em> Just as the entire world was harmed by Adam’s fall into sin, it will share in the blessings that God has promised his people (e.g., Isa 4:2, Rev 21:1-2).<\/p>","content_en":"<p><strong>8:19-21<\/strong> <em>All creation<\/em> includes animals, plants, and the earth itself. Paul follows Old Testament precedent (see especially Ps 65:12-13; Isa 24:4; Jer 4:28; 12:4) by personifying the created world. • <em>waiting eagerly . . . looks forward:<\/em> Just as the entire world was harmed by Adam’s fall into sin, it will share in the blessings that God has promised his people (e.g., Isa 4:2, Rev 21:1-2).<\/p>","summary_ro":"8:19-21 All creation includes animals, plants, and the earth itself. Paul follows Old Testament precedent (see especially Ps 65:12-13; Isa 24:4; Jer 4:28; 12:4) by personifying the created world. • waiting eagerly . . . looks forward: Just as the entire world was harmed by Adam’s fall into sin, it will share in the blessings that God has promised his people (e.g., Isa 4:2, Rev 21:1-2).","summary_en":"8:19-21 All creation includes animals, plants, and the earth itself. Paul follows Old Testament precedent (see especially Ps 65:12-13; Isa 24:4; Jer 4:28; 12:4) by personifying the created world. • waiting eagerly . . . looks forward: Just as the entire world was harmed by Adam’s fall into sin, it will share in the blessings that God has promised his people (e.g., Isa 4:2, Rev 21:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84940,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:19","title_en":"Study Note: Romani 8:19","content_ro":"<p><strong>8:19-21<\/strong> <em>All creation<\/em> includes animals, plants, and the earth itself. Paul follows Old Testament precedent (see especially Ps 65:12-13; Isa 24:4; Jer 4:28; 12:4) by personifying the created world. • <em>waiting eagerly . . . looks forward:<\/em> Just as the entire world was harmed by Adam’s fall into sin, it will share in the blessings that God has promised his people (e.g., Isa 4:2, Rev 21:1-2).<\/p>","content_en":"<p><strong>8:19-21<\/strong> <em>All creation<\/em> includes animals, plants, and the earth itself. Paul follows Old Testament precedent (see especially Ps 65:12-13; Isa 24:4; Jer 4:28; 12:4) by personifying the created world. • <em>waiting eagerly . . . looks forward:<\/em> Just as the entire world was harmed by Adam’s fall into sin, it will share in the blessings that God has promised his people (e.g., Isa 4:2, Rev 21:1-2).<\/p>","summary_ro":"8:19-21 All creation includes animals, plants, and the earth itself. Paul follows Old Testament precedent (see especially Ps 65:12-13; Isa 24:4; Jer 4:28; 12:4) by personifying the created world. • waiting eagerly . . . looks forward: Just as the entire world was harmed by Adam’s fall into sin, it will share in the blessings that God has promised his people (e.g., Isa 4:2, Rev 21:1-2).","summary_en":"8:19-21 All creation includes animals, plants, and the earth itself. Paul follows Old Testament precedent (see especially Ps 65:12-13; Isa 24:4; Jer 4:28; 12:4) by personifying the created world. • waiting eagerly . . . looks forward: Just as the entire world was harmed by Adam’s fall into sin, it will share in the blessings that God has promised his people (e.g., Isa 4:2, Rev 21:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112566,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:19","title_en":"Study Note: Romani 8:19","content_ro":"<p><strong>8:19-21<\/strong> <em>All creation<\/em> includes animals, plants, and the earth itself. Paul follows Old Testament precedent (see especially Ps 65:12-13; Isa 24:4; Jer 4:28; 12:4) by personifying the created world. • <em>waiting eagerly . . . looks forward:<\/em> Just as the entire world was harmed by Adam’s fall into sin, it will share in the blessings that God has promised his people (e.g., Isa 4:2, Rev 21:1-2).<\/p>","content_en":"<p><strong>8:19-21<\/strong> <em>All creation<\/em> includes animals, plants, and the earth itself. Paul follows Old Testament precedent (see especially Ps 65:12-13; Isa 24:4; Jer 4:28; 12:4) by personifying the created world. • <em>waiting eagerly . . . looks forward:<\/em> Just as the entire world was harmed by Adam’s fall into sin, it will share in the blessings that God has promised his people (e.g., Isa 4:2, Rev 21:1-2).<\/p>","summary_ro":"8:19-21 All creation includes animals, plants, and the earth itself. Paul follows Old Testament precedent (see especially Ps 65:12-13; Isa 24:4; Jer 4:28; 12:4) by personifying the created world. • waiting eagerly . . . looks forward: Just as the entire world was harmed by Adam’s fall into sin, it will share in the blessings that God has promised his people (e.g., Isa 4:2, Rev 21:1-2).","summary_en":"8:19-21 All creation includes animals, plants, and the earth itself. Paul follows Old Testament precedent (see especially Ps 65:12-13; Isa 24:4; Jer 4:28; 12:4) by personifying the created world. • waiting eagerly . . . looks forward: Just as the entire world was harmed by Adam’s fall into sin, it will share in the blessings that God has promised his people (e.g., Isa 4:2, Rev 21:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140192,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:19","title_en":"Study Note: Romani 8:19","content_ro":"<p><strong>8:19-21<\/strong> <em>All creation<\/em> includes animals, plants, and the earth itself. Paul follows Old Testament precedent (see especially Ps 65:12-13; Isa 24:4; Jer 4:28; 12:4) by personifying the created world. • <em>waiting eagerly . . . looks forward:<\/em> Just as the entire world was harmed by Adam’s fall into sin, it will share in the blessings that God has promised his people (e.g., Isa 4:2, Rev 21:1-2).<\/p>","content_en":"<p><strong>8:19-21<\/strong> <em>All creation<\/em> includes animals, plants, and the earth itself. Paul follows Old Testament precedent (see especially Ps 65:12-13; Isa 24:4; Jer 4:28; 12:4) by personifying the created world. • <em>waiting eagerly . . . looks forward:<\/em> Just as the entire world was harmed by Adam’s fall into sin, it will share in the blessings that God has promised his people (e.g., Isa 4:2, Rev 21:1-2).<\/p>","summary_ro":"8:19-21 All creation includes animals, plants, and the earth itself. Paul follows Old Testament precedent (see especially Ps 65:12-13; Isa 24:4; Jer 4:28; 12:4) by personifying the created world. • waiting eagerly . . . looks forward: Just as the entire world was harmed by Adam’s fall into sin, it will share in the blessings that God has promised his people (e.g., Isa 4:2, Rev 21:1-2).","summary_en":"8:19-21 All creation includes animals, plants, and the earth itself. Paul follows Old Testament precedent (see especially Ps 65:12-13; Isa 24:4; Jer 4:28; 12:4) by personifying the created world. • waiting eagerly . . . looks forward: Just as the entire world was harmed by Adam’s fall into sin, it will share in the blessings that God has promised his people (e.g., Isa 4:2, Rev 21:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59659,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creation","title_en":"The Creation","content_ro":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","content_en":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","summary_ro":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","summary_en":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60966,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Inheriting the Land","title_en":"Inheriting the Land","content_ro":"<h3>Inheriting the Land<\/h3>\n<p>Is the material world evil? Are spirit, soul, and energy the pure good toward which we are striving on our earthly journey? Will we only be truly spiritual and truly happy when we are finally free from the prison of this earth-bound flesh?<\/p>\n<p>The Bible answers these and similar questions with an emphatic “No!” The universe, including this earth and all its bodily creatures, came from the skilled and expert hand of the loving Creator and was considered “very good” (Gen 1:31). As a result of our sin, this material world needs redeeming, and by God’s grace, it will have a share in God’s redemption at the end of time (see Rom 8:19-21).<\/p>\n<p>One of the ways Scripture affirms the goodness and relevance of this world is by a prominent theology of land. All land belongs to God. God evicted the Canaanite peoples from the Promised Land because of their wickedness. He brought Israel into that land because of his promises to the patriarchs and because he wants the earth to be under human stewards who are attuned to its Maker.<\/p>\n<p>In ancient Israel, this stewardship was facilitated through the allotment of a livable portion of land to each household. Strictly speaking, the allotment of the land, rather than the land itself, was the stewardship trust. The allotment passed down from fathers to sons as the main part of most family inheritances. Following these principles and God’s specific instruction, Joshua divided the land among the tribes, and the tribes divided it among their clans, families, and individual households. God’s gift of stewardship over a specific portion of land was essentially the gift of life to each household.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:31; 12:7; 13:14-17; 15:12-21; 17:7-8; 35:11-13; 50:24; Josh 13:1–21:45; Ps 37:9-34; Luke 12:22-34; 16:9-11<\/p>","content_en":"<h3>Inheriting the Land<\/h3>\n<p>Is the material world evil? Are spirit, soul, and energy the pure good toward which we are striving on our earthly journey? Will we only be truly spiritual and truly happy when we are finally free from the prison of this earth-bound flesh?<\/p>\n<p>The Bible answers these and similar questions with an emphatic “No!” The universe, including this earth and all its bodily creatures, came from the skilled and expert hand of the loving Creator and was considered “very good” (Gen 1:31). As a result of our sin, this material world needs redeeming, and by God’s grace, it will have a share in God’s redemption at the end of time (see Rom 8:19-21).<\/p>\n<p>One of the ways Scripture affirms the goodness and relevance of this world is by a prominent theology of land. All land belongs to God. God evicted the Canaanite peoples from the Promised Land because of their wickedness. He brought Israel into that land because of his promises to the patriarchs and because he wants the earth to be under human stewards who are attuned to its Maker.<\/p>\n<p>In ancient Israel, this stewardship was facilitated through the allotment of a livable portion of land to each household. Strictly speaking, the allotment of the land, rather than the land itself, was the stewardship trust. The allotment passed down from fathers to sons as the main part of most family inheritances. Following these principles and God’s specific instruction, Joshua divided the land among the tribes, and the tribes divided it among their clans, families, and individual households. God’s gift of stewardship over a specific portion of land was essentially the gift of life to each household.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:31; 12:7; 13:14-17; 15:12-21; 17:7-8; 35:11-13; 50:24; Josh 13:1–21:45; Ps 37:9-34; Luke 12:22-34; 16:9-11<\/p>","summary_ro":"Inheriting the Land Is the material world evil? Are spirit, soul, and energy the pure good toward which we are striving on our earthly journey? Will we only be truly spiritual and truly happy when we are finally free from the prison of this earth-bound flesh? The Bible answers these and similar questions with an emphatic “No!” The universe, including this earth and all its bodily creatures, came from the skilled and expert hand of the loving Creator and was considered “very good” (Gen 1:31). ...","summary_en":"Inheriting the Land Is the material world evil? Are spirit, soul, and energy the pure good toward which we are striving on our earthly journey? Will we only be truly spiritual and truly happy when we are finally free from the prison of this earth-bound flesh? The Bible answers these and similar questions with an emphatic “No!” The universe, including this earth and all its bodily creatures, came from the skilled and expert hand of the loving Creator and was considered “very good” (Gen 1:31). ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87285,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creation","title_en":"The Creation","content_ro":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","content_en":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","summary_ro":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","summary_en":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88592,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Inheriting the Land","title_en":"Inheriting the Land","content_ro":"<h3>Inheriting the Land<\/h3>\n<p>Is the material world evil? Are spirit, soul, and energy the pure good toward which we are striving on our earthly journey? Will we only be truly spiritual and truly happy when we are finally free from the prison of this earth-bound flesh?<\/p>\n<p>The Bible answers these and similar questions with an emphatic “No!” The universe, including this earth and all its bodily creatures, came from the skilled and expert hand of the loving Creator and was considered “very good” (Gen 1:31). As a result of our sin, this material world needs redeeming, and by God’s grace, it will have a share in God’s redemption at the end of time (see Rom 8:19-21).<\/p>\n<p>One of the ways Scripture affirms the goodness and relevance of this world is by a prominent theology of land. All land belongs to God. God evicted the Canaanite peoples from the Promised Land because of their wickedness. He brought Israel into that land because of his promises to the patriarchs and because he wants the earth to be under human stewards who are attuned to its Maker.<\/p>\n<p>In ancient Israel, this stewardship was facilitated through the allotment of a livable portion of land to each household. Strictly speaking, the allotment of the land, rather than the land itself, was the stewardship trust. The allotment passed down from fathers to sons as the main part of most family inheritances. Following these principles and God’s specific instruction, Joshua divided the land among the tribes, and the tribes divided it among their clans, families, and individual households. God’s gift of stewardship over a specific portion of land was essentially the gift of life to each household.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:31; 12:7; 13:14-17; 15:12-21; 17:7-8; 35:11-13; 50:24; Josh 13:1–21:45; Ps 37:9-34; Luke 12:22-34; 16:9-11<\/p>","content_en":"<h3>Inheriting the Land<\/h3>\n<p>Is the material world evil? Are spirit, soul, and energy the pure good toward which we are striving on our earthly journey? Will we only be truly spiritual and truly happy when we are finally free from the prison of this earth-bound flesh?<\/p>\n<p>The Bible answers these and similar questions with an emphatic “No!” The universe, including this earth and all its bodily creatures, came from the skilled and expert hand of the loving Creator and was considered “very good” (Gen 1:31). As a result of our sin, this material world needs redeeming, and by God’s grace, it will have a share in God’s redemption at the end of time (see Rom 8:19-21).<\/p>\n<p>One of the ways Scripture affirms the goodness and relevance of this world is by a prominent theology of land. All land belongs to God. God evicted the Canaanite peoples from the Promised Land because of their wickedness. He brought Israel into that land because of his promises to the patriarchs and because he wants the earth to be under human stewards who are attuned to its Maker.<\/p>\n<p>In ancient Israel, this stewardship was facilitated through the allotment of a livable portion of land to each household. Strictly speaking, the allotment of the land, rather than the land itself, was the stewardship trust. The allotment passed down from fathers to sons as the main part of most family inheritances. Following these principles and God’s specific instruction, Joshua divided the land among the tribes, and the tribes divided it among their clans, families, and individual households. God’s gift of stewardship over a specific portion of land was essentially the gift of life to each household.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:31; 12:7; 13:14-17; 15:12-21; 17:7-8; 35:11-13; 50:24; Josh 13:1–21:45; Ps 37:9-34; Luke 12:22-34; 16:9-11<\/p>","summary_ro":"Inheriting the Land Is the material world evil? Are spirit, soul, and energy the pure good toward which we are striving on our earthly journey? Will we only be truly spiritual and truly happy when we are finally free from the prison of this earth-bound flesh? The Bible answers these and similar questions with an emphatic “No!” The universe, including this earth and all its bodily creatures, came from the skilled and expert hand of the loving Creator and was considered “very good” (Gen 1:31). ...","summary_en":"Inheriting the Land Is the material world evil? Are spirit, soul, and energy the pure good toward which we are striving on our earthly journey? Will we only be truly spiritual and truly happy when we are finally free from the prison of this earth-bound flesh? The Bible answers these and similar questions with an emphatic “No!” The universe, including this earth and all its bodily creatures, came from the skilled and expert hand of the loving Creator and was considered “very good” (Gen 1:31). ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114911,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creation","title_en":"The Creation","content_ro":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","content_en":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","summary_ro":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","summary_en":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116218,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Inheriting the Land","title_en":"Inheriting the Land","content_ro":"<h3>Inheriting the Land<\/h3>\n<p>Is the material world evil? Are spirit, soul, and energy the pure good toward which we are striving on our earthly journey? Will we only be truly spiritual and truly happy when we are finally free from the prison of this earth-bound flesh?<\/p>\n<p>The Bible answers these and similar questions with an emphatic “No!” The universe, including this earth and all its bodily creatures, came from the skilled and expert hand of the loving Creator and was considered “very good” (Gen 1:31). As a result of our sin, this material world needs redeeming, and by God’s grace, it will have a share in God’s redemption at the end of time (see Rom 8:19-21).<\/p>\n<p>One of the ways Scripture affirms the goodness and relevance of this world is by a prominent theology of land. All land belongs to God. God evicted the Canaanite peoples from the Promised Land because of their wickedness. He brought Israel into that land because of his promises to the patriarchs and because he wants the earth to be under human stewards who are attuned to its Maker.<\/p>\n<p>In ancient Israel, this stewardship was facilitated through the allotment of a livable portion of land to each household. Strictly speaking, the allotment of the land, rather than the land itself, was the stewardship trust. The allotment passed down from fathers to sons as the main part of most family inheritances. Following these principles and God’s specific instruction, Joshua divided the land among the tribes, and the tribes divided it among their clans, families, and individual households. God’s gift of stewardship over a specific portion of land was essentially the gift of life to each household.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:31; 12:7; 13:14-17; 15:12-21; 17:7-8; 35:11-13; 50:24; Josh 13:1–21:45; Ps 37:9-34; Luke 12:22-34; 16:9-11<\/p>","content_en":"<h3>Inheriting the Land<\/h3>\n<p>Is the material world evil? Are spirit, soul, and energy the pure good toward which we are striving on our earthly journey? Will we only be truly spiritual and truly happy when we are finally free from the prison of this earth-bound flesh?<\/p>\n<p>The Bible answers these and similar questions with an emphatic “No!” The universe, including this earth and all its bodily creatures, came from the skilled and expert hand of the loving Creator and was considered “very good” (Gen 1:31). As a result of our sin, this material world needs redeeming, and by God’s grace, it will have a share in God’s redemption at the end of time (see Rom 8:19-21).<\/p>\n<p>One of the ways Scripture affirms the goodness and relevance of this world is by a prominent theology of land. All land belongs to God. God evicted the Canaanite peoples from the Promised Land because of their wickedness. He brought Israel into that land because of his promises to the patriarchs and because he wants the earth to be under human stewards who are attuned to its Maker.<\/p>\n<p>In ancient Israel, this stewardship was facilitated through the allotment of a livable portion of land to each household. Strictly speaking, the allotment of the land, rather than the land itself, was the stewardship trust. The allotment passed down from fathers to sons as the main part of most family inheritances. Following these principles and God’s specific instruction, Joshua divided the land among the tribes, and the tribes divided it among their clans, families, and individual households. God’s gift of stewardship over a specific portion of land was essentially the gift of life to each household.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:31; 12:7; 13:14-17; 15:12-21; 17:7-8; 35:11-13; 50:24; Josh 13:1–21:45; Ps 37:9-34; Luke 12:22-34; 16:9-11<\/p>","summary_ro":"Inheriting the Land Is the material world evil? Are spirit, soul, and energy the pure good toward which we are striving on our earthly journey? Will we only be truly spiritual and truly happy when we are finally free from the prison of this earth-bound flesh? The Bible answers these and similar questions with an emphatic “No!” The universe, including this earth and all its bodily creatures, came from the skilled and expert hand of the loving Creator and was considered “very good” (Gen 1:31). ...","summary_en":"Inheriting the Land Is the material world evil? Are spirit, soul, and energy the pure good toward which we are striving on our earthly journey? Will we only be truly spiritual and truly happy when we are finally free from the prison of this earth-bound flesh? The Bible answers these and similar questions with an emphatic “No!” The universe, including this earth and all its bodily creatures, came from the skilled and expert hand of the loving Creator and was considered “very good” (Gen 1:31). ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142537,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creation","title_en":"The Creation","content_ro":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","content_en":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","summary_ro":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","summary_en":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143844,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Inheriting the Land","title_en":"Inheriting the Land","content_ro":"<h3>Inheriting the Land<\/h3>\n<p>Is the material world evil? Are spirit, soul, and energy the pure good toward which we are striving on our earthly journey? Will we only be truly spiritual and truly happy when we are finally free from the prison of this earth-bound flesh?<\/p>\n<p>The Bible answers these and similar questions with an emphatic “No!” The universe, including this earth and all its bodily creatures, came from the skilled and expert hand of the loving Creator and was considered “very good” (Gen 1:31). As a result of our sin, this material world needs redeeming, and by God’s grace, it will have a share in God’s redemption at the end of time (see Rom 8:19-21).<\/p>\n<p>One of the ways Scripture affirms the goodness and relevance of this world is by a prominent theology of land. All land belongs to God. God evicted the Canaanite peoples from the Promised Land because of their wickedness. He brought Israel into that land because of his promises to the patriarchs and because he wants the earth to be under human stewards who are attuned to its Maker.<\/p>\n<p>In ancient Israel, this stewardship was facilitated through the allotment of a livable portion of land to each household. Strictly speaking, the allotment of the land, rather than the land itself, was the stewardship trust. The allotment passed down from fathers to sons as the main part of most family inheritances. Following these principles and God’s specific instruction, Joshua divided the land among the tribes, and the tribes divided it among their clans, families, and individual households. God’s gift of stewardship over a specific portion of land was essentially the gift of life to each household.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:31; 12:7; 13:14-17; 15:12-21; 17:7-8; 35:11-13; 50:24; Josh 13:1–21:45; Ps 37:9-34; Luke 12:22-34; 16:9-11<\/p>","content_en":"<h3>Inheriting the Land<\/h3>\n<p>Is the material world evil? Are spirit, soul, and energy the pure good toward which we are striving on our earthly journey? Will we only be truly spiritual and truly happy when we are finally free from the prison of this earth-bound flesh?<\/p>\n<p>The Bible answers these and similar questions with an emphatic “No!” The universe, including this earth and all its bodily creatures, came from the skilled and expert hand of the loving Creator and was considered “very good” (Gen 1:31). As a result of our sin, this material world needs redeeming, and by God’s grace, it will have a share in God’s redemption at the end of time (see Rom 8:19-21).<\/p>\n<p>One of the ways Scripture affirms the goodness and relevance of this world is by a prominent theology of land. All land belongs to God. God evicted the Canaanite peoples from the Promised Land because of their wickedness. He brought Israel into that land because of his promises to the patriarchs and because he wants the earth to be under human stewards who are attuned to its Maker.<\/p>\n<p>In ancient Israel, this stewardship was facilitated through the allotment of a livable portion of land to each household. Strictly speaking, the allotment of the land, rather than the land itself, was the stewardship trust. The allotment passed down from fathers to sons as the main part of most family inheritances. Following these principles and God’s specific instruction, Joshua divided the land among the tribes, and the tribes divided it among their clans, families, and individual households. God’s gift of stewardship over a specific portion of land was essentially the gift of life to each household.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:31; 12:7; 13:14-17; 15:12-21; 17:7-8; 35:11-13; 50:24; Josh 13:1–21:45; Ps 37:9-34; Luke 12:22-34; 16:9-11<\/p>","summary_ro":"Inheriting the Land Is the material world evil? Are spirit, soul, and energy the pure good toward which we are striving on our earthly journey? Will we only be truly spiritual and truly happy when we are finally free from the prison of this earth-bound flesh? The Bible answers these and similar questions with an emphatic “No!” The universe, including this earth and all its bodily creatures, came from the skilled and expert hand of the loving Creator and was considered “very good” (Gen 1:31). ...","summary_en":"Inheriting the Land Is the material world evil? Are spirit, soul, and energy the pure good toward which we are striving on our earthly journey? Will we only be truly spiritual and truly happy when we are finally free from the prison of this earth-bound flesh? The Bible answers these and similar questions with an emphatic “No!” The universe, including this earth and all its bodily creatures, came from the skilled and expert hand of the loving Creator and was considered “very good” (Gen 1:31). ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":40480,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Adam and Eve","title_en":"Adam and Eve","content_ro":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","content_en":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","summary_ro":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","summary_en":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68106,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Adam and Eve","title_en":"Adam and Eve","content_ro":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","content_en":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","summary_ro":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","summary_en":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95732,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Adam and Eve","title_en":"Adam and Eve","content_ro":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","content_en":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","summary_ro":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","summary_en":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123358,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Adam and Eve","title_en":"Adam and Eve","content_ro":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","content_en":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","summary_ro":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","summary_en":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":542,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adam (Person)","title_en":"Adam (Person)","content_ro":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","content_en":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","summary_ro":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","summary_en":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1502,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Amos","title_en":"Book of Amos","content_ro":"<h3>AMOS, B<span>ook of<\/span><\/h3>\n<p>Writings of the prophet Amos, one of the 12 minor prophets of the Hebrew OT. The book of Amos is called minor only because it is relatively short. Its message is as important as that of any of the major prophets. Indeed, Amos has one of the most powerful statements in the Bible of God’s judgment against injustice, oppression, and hypocrisy. The book consists primarily of prophetic sermons preached by Amos at Bethel, royal sanctuary of the northern kingdom of Israel in the eighth century <span>BC<\/span>.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Content<\/p>\n<p>• Significance<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The preacher of the sermons (or oracles) in the book was undoubtedly Amos, a herdsman and a dresser (farmer) of fig trees, from the village of Tekoa, south of Jerusalem. He received from God a vision of judgment on Israel and went north to Bethel, just across the border between Judah and Israel, to deliver his sermons. All we know about the prophet is contained in the superscription (1:1-2) and a biographical section (7:10-14) of the book of Amos, plus what can be learned about him from the style and content of the rest of the book.<\/p>\n<p>Did Amos write down his prophecies himself? Although scholars have raised many questions about the authorship of Amos, there is no convincing reason to regard the book as the work of anyone else. Some have suggested that the sermons were passed on by word of mouth for a long time before they were written down in final form. The Hebrew text, however, is in much better shape than would be expected (had it come through prolonged oral transmission). The many first-person references and vigor of expression imply strongly that Amos himself put much of his prophecy into writing soon after delivering it at Bethel.<\/p>\n<p>Another speculative proposal is that the visions described in the book (7:1-9; 8:1-3; 9:1-4) were compiled by Amos before he began his ministry to the northern kingdom, and the oracles (chs 1–6) were composed after that time. The two sections could have been joined into one book much later, during or after the Babylonian exile, with some sections inserted at that time. Other prophecies, however, such as Ezekiel and Jeremiah, contain both oracle and vision sections that scholars have not attempted to divide, and the internal evidence does not make such a division necessary with Amos. Both sections contain similar concerns; in both the visions (7:1-3) and the oracles (5:1-7), Amos appears in the role of intercessor on behalf of Israel.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>According to the superscription, Amos prophesied during the reigns of Uzziah, king of Judah, and Jeroboam II, king of Israel (1:1), or between 792 and 740 <span>BC<\/span>. The content of his message fits what is known about the situation in Israel in that period. It is difficult to be more exact about the beginning and ending of Amos’s prophetic ministry within that time span. The vision came to him “two years before the earthquake” (1:1), but another biblical reference to presumably the same earthquake places it during the days of King Uzziah of Judah (Zec 14:5). Archaeological excavations at Hazor seem to have yielded evidence for an earthquake, which has been dated at approximately 760 <span>BC<\/span>. Amos also contains a prophetic reference to a solar eclipse (8:9); such an eclipse has been calculated to have occurred about 763 <span>BC<\/span>. After King Uzziah was stricken with leprosy, he lived in isolation while Judah was under a co-regency (2 Chr 26:21). Therefore, Amos’s mention of Uzziah as king (1:1) probably sets 760 <span>BC<\/span> as the latest possible date for Amos’s ministry.<\/p>\n<p>The doom that came upon Israel after Amos’s prophecy was the conquest by the Assyrian king Tiglath-pileser III (745–727 <span>BC<\/span>). Although Amos referred to impending captivity, he never mentioned Assyria as the captor, although he did say that captivity would take Israel to a land east of Damascus (5:27). Probably Amos was not thinking specifically of the rising power of Assyria but only of the inevitable consequences of Israel’s idolatry and hypocrisy. When all the evidence is taken into consideration, it seems reasonable to date the beginning of Amos’s prophecies at Bethel to about 760 <span>BC<\/span>, or approximately the middle of the period during which both Uzziah and Jeroboam II were on their thrones. We do not know how long his ministry lasted; it may have been only a few months.<\/p>\n<p>Amos had been caring for his flocks in the Judean hills south of Jerusalem when God told him, “Go and prophesy to my people in Israel” (7:15, <span>nlt<\/span>). He may have been familiar with the more urban north from earlier trips there to sell wool or fruit, or the pagan worship and social wrongs there may have made a sudden impact on him after his call to prophesy. At any rate, his writings reveal not only his rural Judean background but also a firsthand knowledge of conditions in the northern kingdom of Israel. Although his prophecies were directed primarily to Israel, he also denounced the sin of Judah, predicting that its capital, Jerusalem, would be burned (2:4-5). Several passages are directed at inhabitants of Samaria, capital of Israel (4:1, 11; 6:1), with which Amos was obviously familiar. He could have traveled on to Samaria from Bethel, or he could have learned of its splendors from the boasts of its citizens. He could have addressed them directly as they came from the capital city to worship at Bethel.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The eighth century <span>BC<\/span> was a critical time in Jewish history. Both kingdoms of the divided nation had risen to heights of economic affluence that had not been experienced since the days of Solomon. Yet internal religious decay was sapping the strength of both kingdoms, and their social fabric was being destroyed. A new wealthy class was benefiting from the affluence of the time, growing ever richer while poor people became poorer than ever.<\/p>\n<p>In 803 <span>BC<\/span>, the conquest of Syrian Damascus by the Assyrian king Adad-nirari III had silenced one of Israel’s major enemies. With the Syrians out of the picture, the kingdom of Israel was able to expand its borders under King Joash (2 Kgs 13:25), and for a time even the thrust of Assyrian power westward was diminished. Israel and Judah entered a period of rest from constant warfare and turned their attention to internal affairs.<\/p>\n<p>Joash’s son, Jeroboam II, became king of Israel in 793 and reigned until 753 <span>BC<\/span>. Uzziah was on the throne of Judah from 792 to 740 <span>BC<\/span>. Under these two kings, Judah and Israel controlled a territory that was almost as large as Solomon’s empire had been. Their wealth had grown both from expansion of trade and from the booty of conquered territories.<\/p>\n<p>Archaeology has yielded information about industrial activity within the nations, such as an impressive dyeing industry at Debir. Excavations at Samaria have produced large numbers of ivory inlays that confirm Amos’s description of the wealthy in the capital city (6:4). The city of Samaria was protected by a huge double wall of unusual thickness. A palace, probably Jeroboam’s, dominated the city with a massive tower.<\/p>\n<p>The splendor and prosperity of the time, however, was masking the spread of internal decay. Oppression of the poor by many in the wealthy classes not only threatened the unity of the nation but also meant that God’s laws were being violated. In his denunciations of the cruel treatment of the poor (5:11-13; 8:4-10), Amos warned of the inevitable punishment for disobeying God’s laws.<\/p>\n<p>The nation of Israel was guilty of more than social sins against the covenant. It was also adopting pagan religious practices. Canaanite religious influence intruded into the fabric of the nation of Israel. Excavation of a palace storehouse in Samaria uncovered many <em>ostraca<\/em> (pieces of broken pottery used for writing short messages such as letters, receipts, etc.) containing Hebrew names compounded with “Baal,” a chief god of the Canaanite religion.<\/p>\n<p>In spite of the gradual deterioration, false optimism seems to have prevailed. Amos found people desiring the Day of the Lord (5:18) and sought to correct their misunderstanding: the Day of the Lord prophesied in the Scriptures would be a time of judgment on all sinners. A more immediate judgment was to come, however. Assyria began to strengthen its position in the world and to resume its expansionist policies. Under the leadership of Tiglath-pileser III (745–727 <span>BC<\/span>), Assyria regained a position of world dominance. Eventually, Israel was attacked by Shalmaneser V of Assyria. Soon afterward, in 722 <span>BC<\/span>, Samaria was occupied. No doubt when the Assyrians were sweeping into Israel, many of the people who had ignored the message of Amos then realized that a prophet of God had been among them.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Superscription (1:1)<\/h5>\n<p>The prophet introduces himself as a shepherd, perhaps implying that it is more than sheep he wants to keep from straying.<\/p>\n<h5>Prophetic Oracles (1:2–6:14)<\/h5>\n<p>This section begins with a picture of the great power of God, who acts in history to judge the nations (1:2).<\/p>\n<h6>Judgment on Surrounding Nations (1:3–2:3)<\/h6>\n<p>The prophet first speaks against Damascus, then moves on, pronouncing doom on various peoples in ever closer concentric circles, “homing in” on Israel. One may imagine the citizens of Israel applauding God’s judgment on other nations until, with shocking effect, Amos accuses Israel of similar sins.<\/p>\n<p>Damascus was the capital of Syria, northeast of Israel, and the center of Syrian influence. Syria had mistreated Israel during Hazael’s reign in Damascus (842–806 <span>BC<\/span>). Hazael “whittled down” Israel in a number of campaigns (2 Kgs 10:32-33; 13:3-5, 22-24). In their campaign into the territory of Gilead, the Syrians destroyed most of Israel’s army as though they were dust on a threshing floor (2 Kgs 13:7). Hence, Amos denounces Syria for threshing Gilead as grain is threshed with iron rods (Am 1:3). He predicts that Syria will be destroyed and its people deported to Kir, which Amos understood to be their place of origin (9:7). (For the fulfillment of this prophecy, see 2 Kgs 16:9.)<\/p>\n<p>Amos next turned to Gaza, a Philistine city in southwest Palestine. Gaza probably represents the Philistines as a whole, since three other of their five major cities are also mentioned (1:8). The fifth, Gath, had already been conquered by Hazael (2 Kgs 12:17). Amos denounced the Philistines for what must have been a border raid on Israel in which many were carried off into slavery (1:6).<\/p>\n<p>The Phoenician city of Tyre is cited next. Tyre was on the Mediterranean, north of Israel and southwest of Damascus. Destruction of Tyre, like that of the Philistine cities, is predicted as punishment for making slaves of conquered Israelites.<\/p>\n<p>Edom is next, south of the Dead Sea. Edom had perennially harassed the Israelites and is referred to in a negative light many times in the OT. Edom is said to have been pitiless toward Israel, his brother (1:11).<\/p>\n<p>Ammon, just to the southeast of Israel, is also judged. The particularly violent incident referred to (1:13) evidently occurred in one of their many attempts to push northward into the Israelite territory of Gilead.<\/p>\n<p>Moab is the last of the surrounding nations to be denounced, with reference to what may have been a well-known incident of desecration of the dead (2:1-3).<\/p>\n<h6>Oracles against Israel and Judah (2:4-16)<\/h6>\n<p>Although Judah and Israel were at peace at the time, their enmity had continued after dissolution of the united kingdom. Amos accuses Judah of rejecting “the law of the Lord” and predicts the burning of Jerusalem.<\/p>\n<p>The oracle against Israel is longer than the others. Amos carefully specifies the social nature of Israel’s sin, making the point that Israel is no better than the surrounding nations. Israel deserves the same punishment. Just as some of the nations were guilty of taking people into slavery, Israel is selling her own poor who cannot repay their debts (2:6). Under Mosaic law it was illegal to keep overnight a garment pledged as security for a loan, since it might be the only source of warmth the debtor had (Ex 22:26-27). Rich people in Israel were attending religious feasts in such clothing “stolen” from the poor (2:8).<\/p>\n<p>Amos reminds Israel of all the good things God has done for them (2:9-11). But because Israel has chosen to continue in disobedience, the nation will not escape impending judgment (2:12-16).<\/p>\n<h6>Denunciation of and Warning against Israel (3:1–6:14)<\/h6>\n<p>Amos substantiates his prophetic authority with a lesson on cause and effect (3:1-8). A lion roars when it has prey, and people fear when a trumpet sounds an alarm. If calamity comes to a city, God has allowed it. God, who reveals his secrets to his prophets, has spoken Israel’s doom, and Amos must proclaim it.<\/p>\n<p>In a dramatic statement, Amos calls on Egypt and Assyria, great centers of oppression and cruelty, to witness Israel’s crimes, as though even they will be amazed at what they see (3:9-10). Only a ragged remnant will survive the punishment to come (3:11-12). Judgment will fall on objects that symbolize Israel’s religious disobedience (3:14) as well as on symbols of the wealth that led Israel away from the Lord (3:15).<\/p>\n<p>Amos uses strong language to denounce luxurious and indolent living bought at the expense of the poor (4:1-3). Rich women whose love for luxuries drives their husbands to squeeze the needy still more are called “fat cows” who will someday be treated like cattle. Then Amos mocks those who worship at Bethel for going through the motions in the wrong spirit (4:4-5).<\/p>\n<p>In the rest of the fourth chapter, Amos recalls incidents from Israel’s history that were meant to call the people back to God: famine, drought, plagues, the destruction of some of their cities. Still they do not repent. “Prepare to meet your God!” warns the prophet, following his warning with a hymn to the mighty power of God (4:6-13).<\/p>\n<p>The fifth chapter begins in the form of a funeral dirge, as though Israel were as good as dead already (5:1-2). There is no one to help Israel, whose own armies will be decimated when the disaster strikes (5:3). Of course, God is there to help: “Seek me and live” (5:4-6). The possibility of rescue, of “life,” stands in sharp contrast to the nation’s “death” pictured just before. Idols, as always, are a false hope (5:5). The call to seek the Lord is again followed by a hymn to his power (5:8-9).<\/p>\n<p>In spite of the hope offered to Israel, Amos has to present a gloomy picture of what he sees (5:10-13). The judicial system is corrupt; taxes and high interest charges (usury) grind down the poor. Those injustices could be corrected if the people would “hate evil and love good” (5:15), but judgment is already on the way (5:16-17).<\/p>\n<p>The people are full of hypocrisy, claiming to look forward to the Day of the Lord. That day will be a day of judgment on their sins, Amos says. Instead of empty gestures of offerings and praise, God wants to let justice roll down like waters, and righteousness like an everflowing stream (5:18-24). Their disobedient spirit goes back to the time of the exodus from Egypt, when God’s own people were attracted to pagan gods. The Lord God of Hosts will send those false gods into captivity with the people who looked to them (5:25-27).<\/p>\n<p>The self-satisfaction felt by the upper classes in Israel had evidently spread to Judah, since Jerusalem as well as Samaria receives some harsh words (6:1). Amos tells those who are lounging in luxury to take a look at three neighboring kingdoms on which judgment has already fallen: Calneh, Hamath, and Gath. Does Israel think it will escape, since they did not? When the Day of Judgment comes, the rich, who have gone “first-class,” will be the first to go (6:2-7). The destruction will leave few survivors, but they will know that punishment came from God (6:8-11). Israel is behaving stupidly to be proud of themselves when they are actually so utterly self-deceived (6:12-14).<\/p>\n<h5>Prophetic Visions (7:1–9:10)<\/h5>\n<p>By describing three visions God gave him, Amos then dramatically communicates God’s revelation.<\/p>\n<h6>Israel’s Destruction (7:1-9)<\/h6>\n<p>The first vision is in three parts. In the first, Amos pictures the threat of a locust plague in which his prayer of intercession causes God to relent and withdraw the threat (7:1-3). Then he sees an all-consuming fire, and again his prayer averts a catastrophe (7:4-6). In the third part of the vision, Amos sees the Lord standing by a wall and holding a plumb line, implying that he has a standard for his people to live up to, an element missing from the two earlier images. This time, because the people have failed to measure up, the catastrophe cannot be averted (7:7-9).<\/p>\n<h6>Historical Interlude (7:10-17)<\/h6>\n<p>At this point, Amos encounters Amaziah, priest of Bethel, because he has said that the vision of the plumb line means destruction of the idol altars and temples of Israel and of the house of Jeroboam with the sword. Amaziah sends word to Jeroboam that Amos is a traitor and tells Amos to go back to Judah. Amos disclaims any relationship with professional prophets, then specifically includes Amaziah’s family in another prediction of Israel’s disaster.<\/p>\n<h6>The Ripe Fruit (8:1-14)<\/h6>\n<p>In the second vision, Amos is shown a basket of ripe (or summer) fruit. The Hebrew word for summer fruit is almost the same as the word for “end,” so the play on words communicates that the nation is “ripe for punishment.” Their ripeness is really moral rottenness. Greedy merchants can hardly wait for religious holidays to end so they can cheat the poor some more by using false weights, selling inferior goods, and foreclosing on debtors. When the captivity comes, their festivities will turn into funerals. A famine, not just of bread and water but of the words of the Lord, is coming upon them, causing even the strongest young people to drop to the ground.<\/p>\n<h6>Destruction of the Temple (9:1-10)<\/h6>\n<p>The third vision is of the Lord destroying the shrine at Bethel when it is thronged with people engaging in their empty worship. The place where they hoped to find security is where they find destruction. Those who are not inside will be destroyed, too, no matter where they try to flee. They won’t be able to hide from God in Sheol or on the heights of Carmel or in the depths of the sea (9:1-4). Another hymn to God’s power follows the vision (9:5-6).<\/p>\n<p>The final words of denunciation in the book of Amos are found in 9:7-10, but they are a prelude to a message of hope. Amos shows that Israel is no better than any other nation in the eyes of God. Did he not bring Israel out of Egypt? Yes, but he also brought the Philistines from Caphtor and the Syrians from Kir. The religious significance of the exodus has been lost because of Israel’s sin, so all but a faithful remnant will be lost.<\/p>\n<p>The concept of the remnant was important in the prophetic preaching of the eighth century <span>BC<\/span> (cf. Is 6:12-13; Mi 6:7-9). It recalled God’s promise to maintain the nation of Israel for the sake of the covenant given to the patriarchs (Lv 26:44-45). In Amos’s prophecy, Israel is to be sifted by other nations like grain in a sieve; the ungodly “chaff” will be scattered across the world, but the true “grain” will be preserved.<\/p>\n<h5>Israel’s Hope (9:11-15)<\/h5>\n<p>The expression of hope is expanded in the last section of the book in a series of startling and beautiful metaphors.<\/p>\n<h6>Restoration of the City of David (9:11-12)<\/h6>\n<p>The first metaphor is of the city (literally “house”) of David, a house fallen into disrepair. The monarchy, which had crumbled from internal decay and external threats, is envisioned as being restored to its former glory. Further, an expansion of the Davidic kingdom will include all nations that belong to the Lord.<\/p>\n<p>In the NT, this passage was quoted by James to support the inclusion of Gentiles in the promise (Acts 15:16-18). The wording in Acts is slightly different from that of Amos because it was based on an early Greek translation of the OT (called the Septuagint). Those called by God’s name or belonging to God include not only geographical entities such as nations but also individuals in any nation who have a close relationship to God. James saw that Amos was predicting inclusion of Gentiles in the kingdom of God, a kingdom far greater than the early monarchy. This prophecy has been fulfilled in part in the Christian church.<\/p>\n<h6>Restoration of Israel’s Fortunes (9:13-15)<\/h6>\n<p>A series of pastoral metaphors closes the book of Amos. They depict the abundance of blessing in the coming kingdom. Israel’s fortunes are to be restored, far beyond the dismal events of the century in which Amos is speaking. Theologians differ in their understanding of the application of this prophecy. If it refers to the present age of the Christian church, it pictures the blessings of the church now as “spiritual Israel.” If it refers to the future, to the millennial reign of Christ, it depicts what will happen on earth at that time.<\/p>\n<p>The concept of a rejuvenated earth is found elsewhere in the Bible (Rom 8:20-22). Micah uses language somewhat similar to that of Amos to describe restoration of what seems to be the literal city of Jerusalem (Mi 3:12–4:4). It may be best to apply the prophetic finale of Amos to the restoration to be effected at the ultimate return of Christ. Whatever the correct application, the remnant must include the followers of Jesus Christ, and the blessings should be seen as intended for all who belong to the kingdom of God.<\/p>\n<p class=\"h2\" id=\"Significance\">Significance<\/p>\n<p>The major purpose of Amos in his prophecies was to denounce Israel’s disobedience to the covenant. Although the covenant promise given to Abraham (Gn 22:15-18) and reiterated throughout the OT is not mentioned explicitly in Amos, it is implicit in the total message of the book. Amos upheld the spiritual nature of the covenant and emphasized that its blessing was mediated through obedience.<\/p>\n<p>Looking around him, Amos saw not only disobedience but hypocrisy. A basic aspect of his ethical teaching was insistence that outward adherence to religious ceremonies without a heart response to the will of God (as expressed in the law) was wrong. The law contained many injunctions that sought to engender love of God and fellow human beings (Ex 23:1-13). In Amos’s time, those social aspects of the law were being willfully disobeyed by the rich, who nevertheless clung to religious ritual. Amos saw what was in their hearts and condemned it. To him, religious obligations not observed in the proper spirit of responsibility to God could actually become sin (4:4). Religion could degenerate to the place where it becomes a curse, a mockery of the will of a holy God.<\/p>\n<p>Amos saw the disobedience and hypocrisy of Israel as culminating in national disaster. Thus his prophecy served as a warning of impending doom to the nation. He saw that other nations besides Israel and Judah were held accountable to God because of their mistreatment of others (1:3–2:3). Their social sins were punished by God in history. Amos thus saw an aspect of the law extending beyond Israel and Judah to other nations. They were responsible to God under what might be called a universal moral law, and they were judged for their crimes against humanity.<\/p>\n<p>The prophetic concept of the Day of the Lord, regarded by the people of Amos’s day as a time of vindication for their nation, was seen by Amos as a time of punishment for all sinners. Such punishment would not exclude the nation of Israel.<\/p>\n<p>Yet denunciation was not the sole purpose of Amos’s prophetic activity. He proclaimed a future of hope for Israel in the reestablishment of the Davidic monarchy, evidently under Messiah, in a time that would be characterized by peace (9:8-15). The relationship of the Davidic kingdom to the messianic kingdom goes back to the promise given to David (2 Sm 7:8-16). Just as those in other nations participated by extension in the demands of the law and in judgment, so would those in other nations who belonged to God participate in the blessings of the promise (9:12).<\/p>\n<p>The concepts of God drawn most sharply in the book of Amos are God’s sovereignty and God’s righteousness. He is sovereign over all the nations of the world, typified by those surrounding Israel, and he brings them to judgment (1:3–2:3). He is also sovereign over nature, as recognized in his control of the universe (4:13; 5:8; 9:13-14). His righteousness demands that he cannot allow his law to continue to be violated without retribution. But his righteousness is also the guarantee of hope for the believing remnant of Israel. It binds him to keep his promise to preserve Israel as a nation (Lv 26:44-45).<\/p>\n<p>Amos held out the possibility of averting the national catastrophe looming on the horizon of world events. However, from his gloomy description of social conditions and of the hardness of people’s hearts at the time, it seems likely that he did not foresee any escape.<\/p>\n<p>His message was presented in bold metaphors and vivid pictures that stick in the mind. That message is still relevant, for many of the sins that characterized the people of the prophet’s day are still prevalent in modern society and in the lives of individuals. Mistreatment of fellow human beings is as much a feature of the 21st century <span>AD<\/span> as it was of the 8th century <span>BC<\/span>.<\/p>\n<p>Today’s reader of the book of Amos should note the prophet’s insistence on the consequences of sin; his emphasis on the responsibility that always accompanies privilege; his presentation of God’s faithfulness; and his message of hope, expressed in part today through the church.<\/p>\n<p>If the book seems to be gloomy in its outlook, it should be remembered that the prophet faced a gloomy picture. He was watching a nation crumble because of its unfaithfulness to God. But beyond the dismal prospect that faced Israel, Amos saw a new kingdom emerging. It was a kingdom of peace in which the people of God would realize the fulfillment of God’s promises. <em>See<\/em> Prophecy; Prophet, Prophetess; Israel, History of.<\/p>","content_en":"<h3>AMOS, B<span>ook of<\/span><\/h3>\n<p>Writings of the prophet Amos, one of the 12 minor prophets of the Hebrew OT. The book of Amos is called minor only because it is relatively short. Its message is as important as that of any of the major prophets. Indeed, Amos has one of the most powerful statements in the Bible of God’s judgment against injustice, oppression, and hypocrisy. The book consists primarily of prophetic sermons preached by Amos at Bethel, royal sanctuary of the northern kingdom of Israel in the eighth century <span>BC<\/span>.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Content<\/p>\n<p>• Significance<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The preacher of the sermons (or oracles) in the book was undoubtedly Amos, a herdsman and a dresser (farmer) of fig trees, from the village of Tekoa, south of Jerusalem. He received from God a vision of judgment on Israel and went north to Bethel, just across the border between Judah and Israel, to deliver his sermons. All we know about the prophet is contained in the superscription (1:1-2) and a biographical section (7:10-14) of the book of Amos, plus what can be learned about him from the style and content of the rest of the book.<\/p>\n<p>Did Amos write down his prophecies himself? Although scholars have raised many questions about the authorship of Amos, there is no convincing reason to regard the book as the work of anyone else. Some have suggested that the sermons were passed on by word of mouth for a long time before they were written down in final form. The Hebrew text, however, is in much better shape than would be expected (had it come through prolonged oral transmission). The many first-person references and vigor of expression imply strongly that Amos himself put much of his prophecy into writing soon after delivering it at Bethel.<\/p>\n<p>Another speculative proposal is that the visions described in the book (7:1-9; 8:1-3; 9:1-4) were compiled by Amos before he began his ministry to the northern kingdom, and the oracles (chs 1–6) were composed after that time. The two sections could have been joined into one book much later, during or after the Babylonian exile, with some sections inserted at that time. Other prophecies, however, such as Ezekiel and Jeremiah, contain both oracle and vision sections that scholars have not attempted to divide, and the internal evidence does not make such a division necessary with Amos. Both sections contain similar concerns; in both the visions (7:1-3) and the oracles (5:1-7), Amos appears in the role of intercessor on behalf of Israel.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>According to the superscription, Amos prophesied during the reigns of Uzziah, king of Judah, and Jeroboam II, king of Israel (1:1), or between 792 and 740 <span>BC<\/span>. The content of his message fits what is known about the situation in Israel in that period. It is difficult to be more exact about the beginning and ending of Amos’s prophetic ministry within that time span. The vision came to him “two years before the earthquake” (1:1), but another biblical reference to presumably the same earthquake places it during the days of King Uzziah of Judah (Zec 14:5). Archaeological excavations at Hazor seem to have yielded evidence for an earthquake, which has been dated at approximately 760 <span>BC<\/span>. Amos also contains a prophetic reference to a solar eclipse (8:9); such an eclipse has been calculated to have occurred about 763 <span>BC<\/span>. After King Uzziah was stricken with leprosy, he lived in isolation while Judah was under a co-regency (2 Chr 26:21). Therefore, Amos’s mention of Uzziah as king (1:1) probably sets 760 <span>BC<\/span> as the latest possible date for Amos’s ministry.<\/p>\n<p>The doom that came upon Israel after Amos’s prophecy was the conquest by the Assyrian king Tiglath-pileser III (745–727 <span>BC<\/span>). Although Amos referred to impending captivity, he never mentioned Assyria as the captor, although he did say that captivity would take Israel to a land east of Damascus (5:27). Probably Amos was not thinking specifically of the rising power of Assyria but only of the inevitable consequences of Israel’s idolatry and hypocrisy. When all the evidence is taken into consideration, it seems reasonable to date the beginning of Amos’s prophecies at Bethel to about 760 <span>BC<\/span>, or approximately the middle of the period during which both Uzziah and Jeroboam II were on their thrones. We do not know how long his ministry lasted; it may have been only a few months.<\/p>\n<p>Amos had been caring for his flocks in the Judean hills south of Jerusalem when God told him, “Go and prophesy to my people in Israel” (7:15, <span>nlt<\/span>). He may have been familiar with the more urban north from earlier trips there to sell wool or fruit, or the pagan worship and social wrongs there may have made a sudden impact on him after his call to prophesy. At any rate, his writings reveal not only his rural Judean background but also a firsthand knowledge of conditions in the northern kingdom of Israel. Although his prophecies were directed primarily to Israel, he also denounced the sin of Judah, predicting that its capital, Jerusalem, would be burned (2:4-5). Several passages are directed at inhabitants of Samaria, capital of Israel (4:1, 11; 6:1), with which Amos was obviously familiar. He could have traveled on to Samaria from Bethel, or he could have learned of its splendors from the boasts of its citizens. He could have addressed them directly as they came from the capital city to worship at Bethel.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The eighth century <span>BC<\/span> was a critical time in Jewish history. Both kingdoms of the divided nation had risen to heights of economic affluence that had not been experienced since the days of Solomon. Yet internal religious decay was sapping the strength of both kingdoms, and their social fabric was being destroyed. A new wealthy class was benefiting from the affluence of the time, growing ever richer while poor people became poorer than ever.<\/p>\n<p>In 803 <span>BC<\/span>, the conquest of Syrian Damascus by the Assyrian king Adad-nirari III had silenced one of Israel’s major enemies. With the Syrians out of the picture, the kingdom of Israel was able to expand its borders under King Joash (2 Kgs 13:25), and for a time even the thrust of Assyrian power westward was diminished. Israel and Judah entered a period of rest from constant warfare and turned their attention to internal affairs.<\/p>\n<p>Joash’s son, Jeroboam II, became king of Israel in 793 and reigned until 753 <span>BC<\/span>. Uzziah was on the throne of Judah from 792 to 740 <span>BC<\/span>. Under these two kings, Judah and Israel controlled a territory that was almost as large as Solomon’s empire had been. Their wealth had grown both from expansion of trade and from the booty of conquered territories.<\/p>\n<p>Archaeology has yielded information about industrial activity within the nations, such as an impressive dyeing industry at Debir. Excavations at Samaria have produced large numbers of ivory inlays that confirm Amos’s description of the wealthy in the capital city (6:4). The city of Samaria was protected by a huge double wall of unusual thickness. A palace, probably Jeroboam’s, dominated the city with a massive tower.<\/p>\n<p>The splendor and prosperity of the time, however, was masking the spread of internal decay. Oppression of the poor by many in the wealthy classes not only threatened the unity of the nation but also meant that God’s laws were being violated. In his denunciations of the cruel treatment of the poor (5:11-13; 8:4-10), Amos warned of the inevitable punishment for disobeying God’s laws.<\/p>\n<p>The nation of Israel was guilty of more than social sins against the covenant. It was also adopting pagan religious practices. Canaanite religious influence intruded into the fabric of the nation of Israel. Excavation of a palace storehouse in Samaria uncovered many <em>ostraca<\/em> (pieces of broken pottery used for writing short messages such as letters, receipts, etc.) containing Hebrew names compounded with “Baal,” a chief god of the Canaanite religion.<\/p>\n<p>In spite of the gradual deterioration, false optimism seems to have prevailed. Amos found people desiring the Day of the Lord (5:18) and sought to correct their misunderstanding: the Day of the Lord prophesied in the Scriptures would be a time of judgment on all sinners. A more immediate judgment was to come, however. Assyria began to strengthen its position in the world and to resume its expansionist policies. Under the leadership of Tiglath-pileser III (745–727 <span>BC<\/span>), Assyria regained a position of world dominance. Eventually, Israel was attacked by Shalmaneser V of Assyria. Soon afterward, in 722 <span>BC<\/span>, Samaria was occupied. No doubt when the Assyrians were sweeping into Israel, many of the people who had ignored the message of Amos then realized that a prophet of God had been among them.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Superscription (1:1)<\/h5>\n<p>The prophet introduces himself as a shepherd, perhaps implying that it is more than sheep he wants to keep from straying.<\/p>\n<h5>Prophetic Oracles (1:2–6:14)<\/h5>\n<p>This section begins with a picture of the great power of God, who acts in history to judge the nations (1:2).<\/p>\n<h6>Judgment on Surrounding Nations (1:3–2:3)<\/h6>\n<p>The prophet first speaks against Damascus, then moves on, pronouncing doom on various peoples in ever closer concentric circles, “homing in” on Israel. One may imagine the citizens of Israel applauding God’s judgment on other nations until, with shocking effect, Amos accuses Israel of similar sins.<\/p>\n<p>Damascus was the capital of Syria, northeast of Israel, and the center of Syrian influence. Syria had mistreated Israel during Hazael’s reign in Damascus (842–806 <span>BC<\/span>). Hazael “whittled down” Israel in a number of campaigns (2 Kgs 10:32-33; 13:3-5, 22-24). In their campaign into the territory of Gilead, the Syrians destroyed most of Israel’s army as though they were dust on a threshing floor (2 Kgs 13:7). Hence, Amos denounces Syria for threshing Gilead as grain is threshed with iron rods (Am 1:3). He predicts that Syria will be destroyed and its people deported to Kir, which Amos understood to be their place of origin (9:7). (For the fulfillment of this prophecy, see 2 Kgs 16:9.)<\/p>\n<p>Amos next turned to Gaza, a Philistine city in southwest Palestine. Gaza probably represents the Philistines as a whole, since three other of their five major cities are also mentioned (1:8). The fifth, Gath, had already been conquered by Hazael (2 Kgs 12:17). Amos denounced the Philistines for what must have been a border raid on Israel in which many were carried off into slavery (1:6).<\/p>\n<p>The Phoenician city of Tyre is cited next. Tyre was on the Mediterranean, north of Israel and southwest of Damascus. Destruction of Tyre, like that of the Philistine cities, is predicted as punishment for making slaves of conquered Israelites.<\/p>\n<p>Edom is next, south of the Dead Sea. Edom had perennially harassed the Israelites and is referred to in a negative light many times in the OT. Edom is said to have been pitiless toward Israel, his brother (1:11).<\/p>\n<p>Ammon, just to the southeast of Israel, is also judged. The particularly violent incident referred to (1:13) evidently occurred in one of their many attempts to push northward into the Israelite territory of Gilead.<\/p>\n<p>Moab is the last of the surrounding nations to be denounced, with reference to what may have been a well-known incident of desecration of the dead (2:1-3).<\/p>\n<h6>Oracles against Israel and Judah (2:4-16)<\/h6>\n<p>Although Judah and Israel were at peace at the time, their enmity had continued after dissolution of the united kingdom. Amos accuses Judah of rejecting “the law of the Lord” and predicts the burning of Jerusalem.<\/p>\n<p>The oracle against Israel is longer than the others. Amos carefully specifies the social nature of Israel’s sin, making the point that Israel is no better than the surrounding nations. Israel deserves the same punishment. Just as some of the nations were guilty of taking people into slavery, Israel is selling her own poor who cannot repay their debts (2:6). Under Mosaic law it was illegal to keep overnight a garment pledged as security for a loan, since it might be the only source of warmth the debtor had (Ex 22:26-27). Rich people in Israel were attending religious feasts in such clothing “stolen” from the poor (2:8).<\/p>\n<p>Amos reminds Israel of all the good things God has done for them (2:9-11). But because Israel has chosen to continue in disobedience, the nation will not escape impending judgment (2:12-16).<\/p>\n<h6>Denunciation of and Warning against Israel (3:1–6:14)<\/h6>\n<p>Amos substantiates his prophetic authority with a lesson on cause and effect (3:1-8). A lion roars when it has prey, and people fear when a trumpet sounds an alarm. If calamity comes to a city, God has allowed it. God, who reveals his secrets to his prophets, has spoken Israel’s doom, and Amos must proclaim it.<\/p>\n<p>In a dramatic statement, Amos calls on Egypt and Assyria, great centers of oppression and cruelty, to witness Israel’s crimes, as though even they will be amazed at what they see (3:9-10). Only a ragged remnant will survive the punishment to come (3:11-12). Judgment will fall on objects that symbolize Israel’s religious disobedience (3:14) as well as on symbols of the wealth that led Israel away from the Lord (3:15).<\/p>\n<p>Amos uses strong language to denounce luxurious and indolent living bought at the expense of the poor (4:1-3). Rich women whose love for luxuries drives their husbands to squeeze the needy still more are called “fat cows” who will someday be treated like cattle. Then Amos mocks those who worship at Bethel for going through the motions in the wrong spirit (4:4-5).<\/p>\n<p>In the rest of the fourth chapter, Amos recalls incidents from Israel’s history that were meant to call the people back to God: famine, drought, plagues, the destruction of some of their cities. Still they do not repent. “Prepare to meet your God!” warns the prophet, following his warning with a hymn to the mighty power of God (4:6-13).<\/p>\n<p>The fifth chapter begins in the form of a funeral dirge, as though Israel were as good as dead already (5:1-2). There is no one to help Israel, whose own armies will be decimated when the disaster strikes (5:3). Of course, God is there to help: “Seek me and live” (5:4-6). The possibility of rescue, of “life,” stands in sharp contrast to the nation’s “death” pictured just before. Idols, as always, are a false hope (5:5). The call to seek the Lord is again followed by a hymn to his power (5:8-9).<\/p>\n<p>In spite of the hope offered to Israel, Amos has to present a gloomy picture of what he sees (5:10-13). The judicial system is corrupt; taxes and high interest charges (usury) grind down the poor. Those injustices could be corrected if the people would “hate evil and love good” (5:15), but judgment is already on the way (5:16-17).<\/p>\n<p>The people are full of hypocrisy, claiming to look forward to the Day of the Lord. That day will be a day of judgment on their sins, Amos says. Instead of empty gestures of offerings and praise, God wants to let justice roll down like waters, and righteousness like an everflowing stream (5:18-24). Their disobedient spirit goes back to the time of the exodus from Egypt, when God’s own people were attracted to pagan gods. The Lord God of Hosts will send those false gods into captivity with the people who looked to them (5:25-27).<\/p>\n<p>The self-satisfaction felt by the upper classes in Israel had evidently spread to Judah, since Jerusalem as well as Samaria receives some harsh words (6:1). Amos tells those who are lounging in luxury to take a look at three neighboring kingdoms on which judgment has already fallen: Calneh, Hamath, and Gath. Does Israel think it will escape, since they did not? When the Day of Judgment comes, the rich, who have gone “first-class,” will be the first to go (6:2-7). The destruction will leave few survivors, but they will know that punishment came from God (6:8-11). Israel is behaving stupidly to be proud of themselves when they are actually so utterly self-deceived (6:12-14).<\/p>\n<h5>Prophetic Visions (7:1–9:10)<\/h5>\n<p>By describing three visions God gave him, Amos then dramatically communicates God’s revelation.<\/p>\n<h6>Israel’s Destruction (7:1-9)<\/h6>\n<p>The first vision is in three parts. In the first, Amos pictures the threat of a locust plague in which his prayer of intercession causes God to relent and withdraw the threat (7:1-3). Then he sees an all-consuming fire, and again his prayer averts a catastrophe (7:4-6). In the third part of the vision, Amos sees the Lord standing by a wall and holding a plumb line, implying that he has a standard for his people to live up to, an element missing from the two earlier images. This time, because the people have failed to measure up, the catastrophe cannot be averted (7:7-9).<\/p>\n<h6>Historical Interlude (7:10-17)<\/h6>\n<p>At this point, Amos encounters Amaziah, priest of Bethel, because he has said that the vision of the plumb line means destruction of the idol altars and temples of Israel and of the house of Jeroboam with the sword. Amaziah sends word to Jeroboam that Amos is a traitor and tells Amos to go back to Judah. Amos disclaims any relationship with professional prophets, then specifically includes Amaziah’s family in another prediction of Israel’s disaster.<\/p>\n<h6>The Ripe Fruit (8:1-14)<\/h6>\n<p>In the second vision, Amos is shown a basket of ripe (or summer) fruit. The Hebrew word for summer fruit is almost the same as the word for “end,” so the play on words communicates that the nation is “ripe for punishment.” Their ripeness is really moral rottenness. Greedy merchants can hardly wait for religious holidays to end so they can cheat the poor some more by using false weights, selling inferior goods, and foreclosing on debtors. When the captivity comes, their festivities will turn into funerals. A famine, not just of bread and water but of the words of the Lord, is coming upon them, causing even the strongest young people to drop to the ground.<\/p>\n<h6>Destruction of the Temple (9:1-10)<\/h6>\n<p>The third vision is of the Lord destroying the shrine at Bethel when it is thronged with people engaging in their empty worship. The place where they hoped to find security is where they find destruction. Those who are not inside will be destroyed, too, no matter where they try to flee. They won’t be able to hide from God in Sheol or on the heights of Carmel or in the depths of the sea (9:1-4). Another hymn to God’s power follows the vision (9:5-6).<\/p>\n<p>The final words of denunciation in the book of Amos are found in 9:7-10, but they are a prelude to a message of hope. Amos shows that Israel is no better than any other nation in the eyes of God. Did he not bring Israel out of Egypt? Yes, but he also brought the Philistines from Caphtor and the Syrians from Kir. The religious significance of the exodus has been lost because of Israel’s sin, so all but a faithful remnant will be lost.<\/p>\n<p>The concept of the remnant was important in the prophetic preaching of the eighth century <span>BC<\/span> (cf. Is 6:12-13; Mi 6:7-9). It recalled God’s promise to maintain the nation of Israel for the sake of the covenant given to the patriarchs (Lv 26:44-45). In Amos’s prophecy, Israel is to be sifted by other nations like grain in a sieve; the ungodly “chaff” will be scattered across the world, but the true “grain” will be preserved.<\/p>\n<h5>Israel’s Hope (9:11-15)<\/h5>\n<p>The expression of hope is expanded in the last section of the book in a series of startling and beautiful metaphors.<\/p>\n<h6>Restoration of the City of David (9:11-12)<\/h6>\n<p>The first metaphor is of the city (literally “house”) of David, a house fallen into disrepair. The monarchy, which had crumbled from internal decay and external threats, is envisioned as being restored to its former glory. Further, an expansion of the Davidic kingdom will include all nations that belong to the Lord.<\/p>\n<p>In the NT, this passage was quoted by James to support the inclusion of Gentiles in the promise (Acts 15:16-18). The wording in Acts is slightly different from that of Amos because it was based on an early Greek translation of the OT (called the Septuagint). Those called by God’s name or belonging to God include not only geographical entities such as nations but also individuals in any nation who have a close relationship to God. James saw that Amos was predicting inclusion of Gentiles in the kingdom of God, a kingdom far greater than the early monarchy. This prophecy has been fulfilled in part in the Christian church.<\/p>\n<h6>Restoration of Israel’s Fortunes (9:13-15)<\/h6>\n<p>A series of pastoral metaphors closes the book of Amos. They depict the abundance of blessing in the coming kingdom. Israel’s fortunes are to be restored, far beyond the dismal events of the century in which Amos is speaking. Theologians differ in their understanding of the application of this prophecy. If it refers to the present age of the Christian church, it pictures the blessings of the church now as “spiritual Israel.” If it refers to the future, to the millennial reign of Christ, it depicts what will happen on earth at that time.<\/p>\n<p>The concept of a rejuvenated earth is found elsewhere in the Bible (Rom 8:20-22). Micah uses language somewhat similar to that of Amos to describe restoration of what seems to be the literal city of Jerusalem (Mi 3:12–4:4). It may be best to apply the prophetic finale of Amos to the restoration to be effected at the ultimate return of Christ. Whatever the correct application, the remnant must include the followers of Jesus Christ, and the blessings should be seen as intended for all who belong to the kingdom of God.<\/p>\n<p class=\"h2\" id=\"Significance\">Significance<\/p>\n<p>The major purpose of Amos in his prophecies was to denounce Israel’s disobedience to the covenant. Although the covenant promise given to Abraham (Gn 22:15-18) and reiterated throughout the OT is not mentioned explicitly in Amos, it is implicit in the total message of the book. Amos upheld the spiritual nature of the covenant and emphasized that its blessing was mediated through obedience.<\/p>\n<p>Looking around him, Amos saw not only disobedience but hypocrisy. A basic aspect of his ethical teaching was insistence that outward adherence to religious ceremonies without a heart response to the will of God (as expressed in the law) was wrong. The law contained many injunctions that sought to engender love of God and fellow human beings (Ex 23:1-13). In Amos’s time, those social aspects of the law were being willfully disobeyed by the rich, who nevertheless clung to religious ritual. Amos saw what was in their hearts and condemned it. To him, religious obligations not observed in the proper spirit of responsibility to God could actually become sin (4:4). Religion could degenerate to the place where it becomes a curse, a mockery of the will of a holy God.<\/p>\n<p>Amos saw the disobedience and hypocrisy of Israel as culminating in national disaster. Thus his prophecy served as a warning of impending doom to the nation. He saw that other nations besides Israel and Judah were held accountable to God because of their mistreatment of others (1:3–2:3). Their social sins were punished by God in history. Amos thus saw an aspect of the law extending beyond Israel and Judah to other nations. They were responsible to God under what might be called a universal moral law, and they were judged for their crimes against humanity.<\/p>\n<p>The prophetic concept of the Day of the Lord, regarded by the people of Amos’s day as a time of vindication for their nation, was seen by Amos as a time of punishment for all sinners. Such punishment would not exclude the nation of Israel.<\/p>\n<p>Yet denunciation was not the sole purpose of Amos’s prophetic activity. He proclaimed a future of hope for Israel in the reestablishment of the Davidic monarchy, evidently under Messiah, in a time that would be characterized by peace (9:8-15). The relationship of the Davidic kingdom to the messianic kingdom goes back to the promise given to David (2 Sm 7:8-16). Just as those in other nations participated by extension in the demands of the law and in judgment, so would those in other nations who belonged to God participate in the blessings of the promise (9:12).<\/p>\n<p>The concepts of God drawn most sharply in the book of Amos are God’s sovereignty and God’s righteousness. He is sovereign over all the nations of the world, typified by those surrounding Israel, and he brings them to judgment (1:3–2:3). He is also sovereign over nature, as recognized in his control of the universe (4:13; 5:8; 9:13-14). His righteousness demands that he cannot allow his law to continue to be violated without retribution. But his righteousness is also the guarantee of hope for the believing remnant of Israel. It binds him to keep his promise to preserve Israel as a nation (Lv 26:44-45).<\/p>\n<p>Amos held out the possibility of averting the national catastrophe looming on the horizon of world events. However, from his gloomy description of social conditions and of the hardness of people’s hearts at the time, it seems likely that he did not foresee any escape.<\/p>\n<p>His message was presented in bold metaphors and vivid pictures that stick in the mind. That message is still relevant, for many of the sins that characterized the people of the prophet’s day are still prevalent in modern society and in the lives of individuals. Mistreatment of fellow human beings is as much a feature of the 21st century <span>AD<\/span> as it was of the 8th century <span>BC<\/span>.<\/p>\n<p>Today’s reader of the book of Amos should note the prophet’s insistence on the consequences of sin; his emphasis on the responsibility that always accompanies privilege; his presentation of God’s faithfulness; and his message of hope, expressed in part today through the church.<\/p>\n<p>If the book seems to be gloomy in its outlook, it should be remembered that the prophet faced a gloomy picture. He was watching a nation crumble because of its unfaithfulness to God. But beyond the dismal prospect that faced Israel, Amos saw a new kingdom emerging. It was a kingdom of peace in which the people of God would realize the fulfillment of God’s promises. <em>See<\/em> Prophecy; Prophet, Prophetess; Israel, History of.<\/p>","summary_ro":"AMOS, Book of Writings of the prophet Amos, one of the 12 minor prophets of the Hebrew OT. The book of Amos is called minor only because it is relatively short. Its message is as important as that of any of the major prophets. Indeed, Amos has one of the most powerful statements in the Bible of God’s judgment against injustice, oppression, and hypocrisy. The book consists primarily of prophetic sermons preached by Amos at Bethel, royal sanctuary of the northern kingdom of Israel in the eighth...","summary_en":"AMOS, Book of Writings of the prophet Amos, one of the 12 minor prophets of the Hebrew OT. The book of Amos is called minor only because it is relatively short. Its message is as important as that of any of the major prophets. Indeed, Amos has one of the most powerful statements in the Bible of God’s judgment against injustice, oppression, and hypocrisy. The book consists primarily of prophetic sermons preached by Amos at Bethel, royal sanctuary of the northern kingdom of Israel in the eighth...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10044,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Ecclesiastes","title_en":"Book of Ecclesiastes","content_ro":"<h3>ECCLESIASTES, Book of<\/h3>\n<p>OT book of Wisdom Literature. Ecclesiastes is philosophical in character, posing deep questions about the meaning and nature of human existence.<\/p>\n<p>“Ecclesiastes” is the Greek title for the book and has come into English from the Septuagint (Greek translation of the OT). In keeping with an early Jewish practice of adopting the first few words of a book as the title, the Hebrew title of Ecclesiastes is “The Words of Koheleth, the Son of David, King in Jerusalem.” It is also known simply as “Koheleth.”<\/p>\n<p>The term “Koheleth” is the author’s title for himself throughout the book (Eccl 1:1-2, 12; 7:27; 12:8-10). It is the Hebrew participial form of a verb meaning “to assemble,” and thus it seems to designate one who speaks in an assembly. The word has often been translated “the Preacher” in English. Because of the philosophical nature of the book, however, the title possibly indicates the author’s function or station as a leader in the community of wise men.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Ecclesiastes presents complex questions, on which biblical scholars disagree. Early Jewish tradition was divided over the issue, ascribing the book to King Hezekiah and his school, as well as to King Solomon.<\/p>\n<p>Internal evidence is often appealed to for support of Solomon as the author of Ecclesiastes. The first verse ascribes the authorship of the book to “the son of David.” Other passages (e.g., 1:16-17; 2:6-7) also seem to refer to Solomon, who succeeded David as king of the united kingdom of Israel. Those who reject Solomonic authorship interpret such references as literary devices, written by a later unknown author in order to use Solomon’s devotion to wisdom as a context for his own ideas about life’s purpose and meaning.<\/p>\n<p>A number of passages in the book have been appealed to in support of non-Solomonic authorship. Some scholars allege that if the book had been written by Solomon, he would not have used the past tense about his reign “over Israel in Jerusalem” (1:12). Proponents of Solomonic authorship point out, however, that the Hebrew verb “was” can also mean “became,” thus stating that Solomon had become king in Jerusalem.<\/p>\n<p>It is also alleged that 1:16 supports a date of writing by an author who lived much later than Solomon. They say that Solomon could not have said that he was wiser than “all who were over Jerusalem before me,” for that would point to a long succession of kings before him. But the author may have meant prominent wise men rather than kings (see 1 Kgs 4:31).<\/p>\n<p>One of the chief difficulties with Solomonic authorship is the fact that OT history does not record a period of spiritual revival in Solomon’s life as a context for the book of Ecclesiastes. That is not a conclusive argument, however, for the thoughts recorded in the book are intensely personal in nature. The historical books of the OT deal primarily with historical developments, mentioning personal aspects of human life only where they bear upon God’s purposes as reflected in the national history. It would, in fact, be surprising if the extremely personal struggles recorded in Ecclesiastes were cited by the historical writers.<\/p>\n<p>The question of authorship is a difficult one, but there seems to be no conclusive evidence against Solomon as the author of Ecclesiastes.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The majority of scholars who hold to the Solomonic authorship of Ecclesiastes date the book in Solomon’s final years as king (c. 940 <span>BC<\/span>). The book would then have been written in the golden era of Israelite wisdom, by one of the foremost proponents of wisdom teaching.<\/p>\n<p>Those who deny Solomonic authorship disagree among themselves as to when the book was written, but most date it in the postexilic period. A Maccabean date (c. 165 <span>BC<\/span>) is difficult to maintain, because fragments of the book, dated in the second century <span>BC<\/span>, have been found at the Dead Sea site of Qumran. Also, the apocryphal book of Ecclesiasticus, probably written in the early second century <span>BC<\/span>, was heavily influenced by Ecclesiastes. Such factors would allow little time for the writing and circulation of the book in the Maccabean period.<\/p>\n<p>A number of conservative scholars, such as Franz Delitzsch and E. J. Young, have assigned a fifth-century <span>BC<\/span> date to the book. Many others consider it a third-century <span>BC<\/span> document.<\/p>\n<h5>Internal Evidence<\/h5>\n<p>Attempts have been made to determine the date of the book of Ecclesiastes from alleged historical allusions. But the somewhat gloomy observations found in such passages as 1:2-11 and 3:1-15 need be nothing more than the author’s conclusions about the emptiness of life. They do not necessarily indicate that the book was written in a time of national decline or social decay within Israel, a time that would not fit with the reign of Solomon.<\/p>\n<p>It is also alleged that the book contains allusions to Greek philosophical concepts. That would indicate that it was written sometime after the Hellenization of the Syro-Palestinian world effected by the conquests of Alexander the Great (356–323 <span>BC<\/span>).<\/p>\n<p>One of those philosophical concepts is the “golden mean” propounded by Aristotle. The golden mean calls for avoiding extremes in the pursuit of satisfaction in life, and it is reflected in Ecclesiastes 7:14-18. The same concept is found in Egyptian wisdom literature (<em>Instruction of Amen-em-opet<\/em> 9.14), as well as in Aramaic wisdom literature. In one of the finest examples of Aramaic wisdom, <em>The Words of Ahiqar,<\/em> the golden mean is expressed in the words “Be not (too) sweet, lest they [swallow you]; be not (too) bitter [<em>lest they spit you out<\/em>].” But the golden mean concept need not indicate one particular period of thought; it may simply represent a basic kind of wisdom shared by people of all times and all ethnic backgrounds.<\/p>\n<h5>Linguistic Considerations<\/h5>\n<p>The most critical issue in dating Ecclesiastes is the nature of the book’s language. The Hebrew of Ecclesiastes is unique, differing stylistically and linguistically from such fifth-century OT books as Ezra, Nehemiah, and Zechariah.<\/p>\n<p>Some scholars maintain that the language of Ecclesiastes was heavily influenced by Aramaic, and thus the book was written at a time when the Aramaic language was influential in the Hebrew-speaking world. Others have argued that the peculiarities of the Hebrew should be understood as affinities with Canaanite-Phoenician dialects.<\/p>\n<p>It is often asserted that the Hebrew of the book is similar to later Mishnaic Hebrew, particularly in its use of the relative pronoun. Yet the language of Ecclesiastes is dissimilar to the Mishnah in other ways.<\/p>\n<p>The linguistic evidence could point to a late date for the book, but it is also possible that Solomon wrote in a literary style that was heavily influenced by Phoenician literature. Such a style may have become a standard for the literary genre into which Ecclesiastes falls. During the reign of Solomon, contacts between Palestine and Phoenicia were quite common.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The book of Ecclesiastes demonstrates the meaninglessness of a worldview that does not press beyond the limits of human experience to include God. It seeks to show that meaningful satisfaction may be attained in a universe that seems to be nothing more than a succession of wearying cycles—a universe into which people are locked with no apparent means of escape. According to Koheleth, freedom can be achieved by fearing God and believing that God will ultimately judge everything fairly. Thus, life has a goal and purpose that it will reach, although in the course of history and the processes of the physical world, it may not look that way.<\/p>\n<p>The book’s chief theological tenet is that God is not disinterested in the course of human events with its gross injustices. He will judge every deed. Life, therefore, has a purpose, and human deeds have meaning.<\/p>\n<p>Koheleth is often accused of having a pessimistic view of life. One cannot read such passages as 1:12-14, 18 and 2:1-9, 18-23 without feeling his helplessness as he viewed what seemed an empty existence. But Koheleth’s pessimism had to do with life apart from God. To him such a life had no meaning.<\/p>\n<p>A positive good emerges from the book, however, even though it is often overlooked. Koheleth speaks in terms of absolutes as he spins his argument. There is an absolute good for people as they live in a seemingly meaningless world. That good is the enjoyment of God’s gifts to his people. Thus Koheleth is not an utter pessimist. When he lifts the horizons of his worldview to include the hand of God at work in the world, he becomes an optimist. But when he looks at life without God, he is pessimistic, for such a view offers only despair.<\/p>\n<p>Koheleth’s “theology of contentment” is clear in such passages as 2:24-25, 3:10-13, and 3:22. The first passage seems to express a hedonistic view of life, making eating and drinking the main purpose. The expression “eat and drink” is a Semitic idiom that seems to express the everyday routines of life (cf. Jer 22:15; Lk 17:27-28). Koheleth’s use of the phrase, then, simply means that one should enjoy God’s providence. Life is meant to be enjoyed, not endured.<\/p>\n<p>In 3:10-13 Koheleth sets forth the great enigma of humankind: God has put the knowledge of eternity in the human mind. That is, he has made the mind able to go beyond the limits of physical existence. Yet even that ability to conceptualize the eternal does not explain all of God’s purposes. Therefore, it is good for a person simply to accept human limitation and enjoy whatever knowledge God gives.<\/p>\n<p>Ecclesiastes 3:16–4:3 is a difficult section of the book. There Koheleth observes the inequities of life and concludes that God allows such things for the purpose of “sifting” people to show them that they are no more than animals. The same principle appears in 8:11, where Koheleth observes that when evil goes unpunished, the wicked are encouraged to continue to do evil. In 3:18 he asserts that injustice is present in the world to distinguish the good from the wicked. The Hebrew in that assertion should be translated “in and of themselves.” That is, viewed alone, apart from God, humankind is no better than animals. If one adopts a worldview that omits God, there can be no way of knowing what lies beyond the grave (3:21). The inequities that Koheleth observes will be corrected only in the Day of Judgment. Thus, it is best for a person to be content with God’s providence and not to be anxious about tomorrow (3:22).<\/p>\n<p>The key to understanding the book of Ecclesiastes is the recurring phrase “under the sun.” That phrase defines Koheleth’s perspective. He is not judging all human experience as vain. Rather, he is observing life “under the sun,” or apart from God, as vain. The apostle Paul rendered the same verdict on the created world in Romans 8:20-23, but he went on to say that God uses all things in his world to work out good results for his people (Rom 8:28). Koheleth’s viewpoint is similarly helpful.<\/p>\n<p>Koheleth has often been interpreted as expressing an Epicurean view of life, that eating and drinking are humanity’s highest good. In 2:1-8, however, he tests pleasure and finds it futile. He concludes that pleasure is not an absolute good. The passages that speak of eating and drinking refer only to the enjoyment of those good and necessary things that come from God’s hand.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Vanity of the Cycle of History and Nature (1:1-11)<\/h5>\n<p>Koheleth begins his recital of the vanity of life by observing its emptiness and the apparent lack of purpose in the processes of nature. Human toil is fruitless (1:3), and the endless cycle of life and history is meaningless (1:4-11).<\/p>\n<h5>The Vanity of Koheleth’s Own Experience (1:12–2:26)<\/h5>\n<p>In this dramatic section Koheleth looks back to observe the futility of aspects of his life that some might have regarded as possessing great value. He recalls his search for wisdom, but pronounces human philosophy futile (1:12-18). His search for pleasure (2:1-11) also ended in futility. In the light of this conclusion, Koheleth hardly sets forth the attainment of pleasure as life’s highest good. The search for valid philosophical verities is wearisome and futile in its outcome (vv 12-17). Human toil is also vain (vv 18-23), because one can never be sure who will inherit the reward of one’s toil (v 21). Koheleth concludes that the greatest good is to accept God’s providence joyfully (vv 24-26), an optimistic note in his message.<\/p>\n<h5>The Plight of Humanity apart from God (3:1-22)<\/h5>\n<p>Koheleth’s familiar statement that everything in life has its time (3:1-9) has often been interpreted as crassly fatalistic. But those verses more probably set forth the unalterability of life’s circumstances. Humankind is locked into a continuum from which there is no escape, yet people are able to think in terms that go beyond the physical (v 11). That is the enigma of humankind. Viewed apart from God, people really are no better than animals (vv 19-20).<\/p>\n<h5>Conclusions Resulting from Koheleth’s Observations (4:1-16)<\/h5>\n<p>The author begins with a gloomy outlook on life (4:1-3) but goes on to draw conclusions of permanent value. He points out, for example, that life’s difficulties are better faced with a partner than alone (vv 9-12).<\/p>\n<h5>The Vanity of Living Only for Oneself (5:1–6:12)<\/h5>\n<p>Koheleth gives a powerful denunciation of a self-seeking life by focusing on God (5:1-2, 4-6). His condemnation of the misuse of riches and his concern for the poor (5:8–6:9) are themes later emphasized in the NT.<\/p>\n<h5>Wisdom for Living (7:1–8:17)<\/h5>\n<p>This fine example of OT Wisdom Literature uses a proverbial pattern (7:1-13) and personal references (vv 23-29) to give insight into how one may find true satisfaction. The whole passage upholds the virtue of godly wisdom. Koheleth’s theology of contentment underlies his observation that God is the source of adversity as well as prosperity (v 14). He affirms that one should accept both as coming from God. Applying wisdom to governmental authority (8:2-9), Koheleth counsels the reader to obey the authorities. The apostle Paul gave the same advice in Romans 13. Koheleth strikes an optimistic note (Eccl 8:13), exalting the fear of God. The author is not totally pessimistic, for he shows that fearing God leads to genuine satisfaction.<\/p>\n<h5>Observations on Life’s Seeming Injustices (9:1-18)<\/h5>\n<p>“Under the sun,” that is, apart from God, there are no apparent differences among human beings (9:1-6, 11-12). Great deeds often go unnoticed and unthanked (vv 13-16). A person should nonetheless be content, for life does offer certain benefits (vv 7-10).<\/p>\n<h5>Wisdom and Folly (10:1-20)<\/h5>\n<p>Wisdom in the OT basically means knowing God, and folly is rejection of God. Koheleth shows how wisdom can lead to honor and satisfaction, and folly can lead to ruin.<\/p>\n<h5>Koheleth’s Conclusion—Fear God (11:1–12:14)<\/h5>\n<p>The book of Ecclesiastes began with a pronouncement of vanity on all creation, and it ends with Koheleth looking beyond his gloomy vistas to see God. Chapter 11 begins with a statement of human inability to understand the ways of God. Though people are meant to enjoy life, they must remember that the future will bring God’s judgment (11:9-10). After giving a beautiful description of old age (12:1-8) and encouraging the reader to fear God in youth, Koheleth states his conclusion. A person’s whole duty is to fear God (vv 13-14). The pleasure of youth will burst like a bubble and, without God, one will finally have nothing. Satisfaction can come only as one fears God. Life without God is the ultimate vanity.<\/p>\n<p><em>See also<\/em> Solomon (Person); Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>ECCLESIASTES, Book of<\/h3>\n<p>OT book of Wisdom Literature. Ecclesiastes is philosophical in character, posing deep questions about the meaning and nature of human existence.<\/p>\n<p>“Ecclesiastes” is the Greek title for the book and has come into English from the Septuagint (Greek translation of the OT). In keeping with an early Jewish practice of adopting the first few words of a book as the title, the Hebrew title of Ecclesiastes is “The Words of Koheleth, the Son of David, King in Jerusalem.” It is also known simply as “Koheleth.”<\/p>\n<p>The term “Koheleth” is the author’s title for himself throughout the book (Eccl 1:1-2, 12; 7:27; 12:8-10). It is the Hebrew participial form of a verb meaning “to assemble,” and thus it seems to designate one who speaks in an assembly. The word has often been translated “the Preacher” in English. Because of the philosophical nature of the book, however, the title possibly indicates the author’s function or station as a leader in the community of wise men.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Ecclesiastes presents complex questions, on which biblical scholars disagree. Early Jewish tradition was divided over the issue, ascribing the book to King Hezekiah and his school, as well as to King Solomon.<\/p>\n<p>Internal evidence is often appealed to for support of Solomon as the author of Ecclesiastes. The first verse ascribes the authorship of the book to “the son of David.” Other passages (e.g., 1:16-17; 2:6-7) also seem to refer to Solomon, who succeeded David as king of the united kingdom of Israel. Those who reject Solomonic authorship interpret such references as literary devices, written by a later unknown author in order to use Solomon’s devotion to wisdom as a context for his own ideas about life’s purpose and meaning.<\/p>\n<p>A number of passages in the book have been appealed to in support of non-Solomonic authorship. Some scholars allege that if the book had been written by Solomon, he would not have used the past tense about his reign “over Israel in Jerusalem” (1:12). Proponents of Solomonic authorship point out, however, that the Hebrew verb “was” can also mean “became,” thus stating that Solomon had become king in Jerusalem.<\/p>\n<p>It is also alleged that 1:16 supports a date of writing by an author who lived much later than Solomon. They say that Solomon could not have said that he was wiser than “all who were over Jerusalem before me,” for that would point to a long succession of kings before him. But the author may have meant prominent wise men rather than kings (see 1 Kgs 4:31).<\/p>\n<p>One of the chief difficulties with Solomonic authorship is the fact that OT history does not record a period of spiritual revival in Solomon’s life as a context for the book of Ecclesiastes. That is not a conclusive argument, however, for the thoughts recorded in the book are intensely personal in nature. The historical books of the OT deal primarily with historical developments, mentioning personal aspects of human life only where they bear upon God’s purposes as reflected in the national history. It would, in fact, be surprising if the extremely personal struggles recorded in Ecclesiastes were cited by the historical writers.<\/p>\n<p>The question of authorship is a difficult one, but there seems to be no conclusive evidence against Solomon as the author of Ecclesiastes.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The majority of scholars who hold to the Solomonic authorship of Ecclesiastes date the book in Solomon’s final years as king (c. 940 <span>BC<\/span>). The book would then have been written in the golden era of Israelite wisdom, by one of the foremost proponents of wisdom teaching.<\/p>\n<p>Those who deny Solomonic authorship disagree among themselves as to when the book was written, but most date it in the postexilic period. A Maccabean date (c. 165 <span>BC<\/span>) is difficult to maintain, because fragments of the book, dated in the second century <span>BC<\/span>, have been found at the Dead Sea site of Qumran. Also, the apocryphal book of Ecclesiasticus, probably written in the early second century <span>BC<\/span>, was heavily influenced by Ecclesiastes. Such factors would allow little time for the writing and circulation of the book in the Maccabean period.<\/p>\n<p>A number of conservative scholars, such as Franz Delitzsch and E. J. Young, have assigned a fifth-century <span>BC<\/span> date to the book. Many others consider it a third-century <span>BC<\/span> document.<\/p>\n<h5>Internal Evidence<\/h5>\n<p>Attempts have been made to determine the date of the book of Ecclesiastes from alleged historical allusions. But the somewhat gloomy observations found in such passages as 1:2-11 and 3:1-15 need be nothing more than the author’s conclusions about the emptiness of life. They do not necessarily indicate that the book was written in a time of national decline or social decay within Israel, a time that would not fit with the reign of Solomon.<\/p>\n<p>It is also alleged that the book contains allusions to Greek philosophical concepts. That would indicate that it was written sometime after the Hellenization of the Syro-Palestinian world effected by the conquests of Alexander the Great (356–323 <span>BC<\/span>).<\/p>\n<p>One of those philosophical concepts is the “golden mean” propounded by Aristotle. The golden mean calls for avoiding extremes in the pursuit of satisfaction in life, and it is reflected in Ecclesiastes 7:14-18. The same concept is found in Egyptian wisdom literature (<em>Instruction of Amen-em-opet<\/em> 9.14), as well as in Aramaic wisdom literature. In one of the finest examples of Aramaic wisdom, <em>The Words of Ahiqar,<\/em> the golden mean is expressed in the words “Be not (too) sweet, lest they [swallow you]; be not (too) bitter [<em>lest they spit you out<\/em>].” But the golden mean concept need not indicate one particular period of thought; it may simply represent a basic kind of wisdom shared by people of all times and all ethnic backgrounds.<\/p>\n<h5>Linguistic Considerations<\/h5>\n<p>The most critical issue in dating Ecclesiastes is the nature of the book’s language. The Hebrew of Ecclesiastes is unique, differing stylistically and linguistically from such fifth-century OT books as Ezra, Nehemiah, and Zechariah.<\/p>\n<p>Some scholars maintain that the language of Ecclesiastes was heavily influenced by Aramaic, and thus the book was written at a time when the Aramaic language was influential in the Hebrew-speaking world. Others have argued that the peculiarities of the Hebrew should be understood as affinities with Canaanite-Phoenician dialects.<\/p>\n<p>It is often asserted that the Hebrew of the book is similar to later Mishnaic Hebrew, particularly in its use of the relative pronoun. Yet the language of Ecclesiastes is dissimilar to the Mishnah in other ways.<\/p>\n<p>The linguistic evidence could point to a late date for the book, but it is also possible that Solomon wrote in a literary style that was heavily influenced by Phoenician literature. Such a style may have become a standard for the literary genre into which Ecclesiastes falls. During the reign of Solomon, contacts between Palestine and Phoenicia were quite common.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The book of Ecclesiastes demonstrates the meaninglessness of a worldview that does not press beyond the limits of human experience to include God. It seeks to show that meaningful satisfaction may be attained in a universe that seems to be nothing more than a succession of wearying cycles—a universe into which people are locked with no apparent means of escape. According to Koheleth, freedom can be achieved by fearing God and believing that God will ultimately judge everything fairly. Thus, life has a goal and purpose that it will reach, although in the course of history and the processes of the physical world, it may not look that way.<\/p>\n<p>The book’s chief theological tenet is that God is not disinterested in the course of human events with its gross injustices. He will judge every deed. Life, therefore, has a purpose, and human deeds have meaning.<\/p>\n<p>Koheleth is often accused of having a pessimistic view of life. One cannot read such passages as 1:12-14, 18 and 2:1-9, 18-23 without feeling his helplessness as he viewed what seemed an empty existence. But Koheleth’s pessimism had to do with life apart from God. To him such a life had no meaning.<\/p>\n<p>A positive good emerges from the book, however, even though it is often overlooked. Koheleth speaks in terms of absolutes as he spins his argument. There is an absolute good for people as they live in a seemingly meaningless world. That good is the enjoyment of God’s gifts to his people. Thus Koheleth is not an utter pessimist. When he lifts the horizons of his worldview to include the hand of God at work in the world, he becomes an optimist. But when he looks at life without God, he is pessimistic, for such a view offers only despair.<\/p>\n<p>Koheleth’s “theology of contentment” is clear in such passages as 2:24-25, 3:10-13, and 3:22. The first passage seems to express a hedonistic view of life, making eating and drinking the main purpose. The expression “eat and drink” is a Semitic idiom that seems to express the everyday routines of life (cf. Jer 22:15; Lk 17:27-28). Koheleth’s use of the phrase, then, simply means that one should enjoy God’s providence. Life is meant to be enjoyed, not endured.<\/p>\n<p>In 3:10-13 Koheleth sets forth the great enigma of humankind: God has put the knowledge of eternity in the human mind. That is, he has made the mind able to go beyond the limits of physical existence. Yet even that ability to conceptualize the eternal does not explain all of God’s purposes. Therefore, it is good for a person simply to accept human limitation and enjoy whatever knowledge God gives.<\/p>\n<p>Ecclesiastes 3:16–4:3 is a difficult section of the book. There Koheleth observes the inequities of life and concludes that God allows such things for the purpose of “sifting” people to show them that they are no more than animals. The same principle appears in 8:11, where Koheleth observes that when evil goes unpunished, the wicked are encouraged to continue to do evil. In 3:18 he asserts that injustice is present in the world to distinguish the good from the wicked. The Hebrew in that assertion should be translated “in and of themselves.” That is, viewed alone, apart from God, humankind is no better than animals. If one adopts a worldview that omits God, there can be no way of knowing what lies beyond the grave (3:21). The inequities that Koheleth observes will be corrected only in the Day of Judgment. Thus, it is best for a person to be content with God’s providence and not to be anxious about tomorrow (3:22).<\/p>\n<p>The key to understanding the book of Ecclesiastes is the recurring phrase “under the sun.” That phrase defines Koheleth’s perspective. He is not judging all human experience as vain. Rather, he is observing life “under the sun,” or apart from God, as vain. The apostle Paul rendered the same verdict on the created world in Romans 8:20-23, but he went on to say that God uses all things in his world to work out good results for his people (Rom 8:28). Koheleth’s viewpoint is similarly helpful.<\/p>\n<p>Koheleth has often been interpreted as expressing an Epicurean view of life, that eating and drinking are humanity’s highest good. In 2:1-8, however, he tests pleasure and finds it futile. He concludes that pleasure is not an absolute good. The passages that speak of eating and drinking refer only to the enjoyment of those good and necessary things that come from God’s hand.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Vanity of the Cycle of History and Nature (1:1-11)<\/h5>\n<p>Koheleth begins his recital of the vanity of life by observing its emptiness and the apparent lack of purpose in the processes of nature. Human toil is fruitless (1:3), and the endless cycle of life and history is meaningless (1:4-11).<\/p>\n<h5>The Vanity of Koheleth’s Own Experience (1:12–2:26)<\/h5>\n<p>In this dramatic section Koheleth looks back to observe the futility of aspects of his life that some might have regarded as possessing great value. He recalls his search for wisdom, but pronounces human philosophy futile (1:12-18). His search for pleasure (2:1-11) also ended in futility. In the light of this conclusion, Koheleth hardly sets forth the attainment of pleasure as life’s highest good. The search for valid philosophical verities is wearisome and futile in its outcome (vv 12-17). Human toil is also vain (vv 18-23), because one can never be sure who will inherit the reward of one’s toil (v 21). Koheleth concludes that the greatest good is to accept God’s providence joyfully (vv 24-26), an optimistic note in his message.<\/p>\n<h5>The Plight of Humanity apart from God (3:1-22)<\/h5>\n<p>Koheleth’s familiar statement that everything in life has its time (3:1-9) has often been interpreted as crassly fatalistic. But those verses more probably set forth the unalterability of life’s circumstances. Humankind is locked into a continuum from which there is no escape, yet people are able to think in terms that go beyond the physical (v 11). That is the enigma of humankind. Viewed apart from God, people really are no better than animals (vv 19-20).<\/p>\n<h5>Conclusions Resulting from Koheleth’s Observations (4:1-16)<\/h5>\n<p>The author begins with a gloomy outlook on life (4:1-3) but goes on to draw conclusions of permanent value. He points out, for example, that life’s difficulties are better faced with a partner than alone (vv 9-12).<\/p>\n<h5>The Vanity of Living Only for Oneself (5:1–6:12)<\/h5>\n<p>Koheleth gives a powerful denunciation of a self-seeking life by focusing on God (5:1-2, 4-6). His condemnation of the misuse of riches and his concern for the poor (5:8–6:9) are themes later emphasized in the NT.<\/p>\n<h5>Wisdom for Living (7:1–8:17)<\/h5>\n<p>This fine example of OT Wisdom Literature uses a proverbial pattern (7:1-13) and personal references (vv 23-29) to give insight into how one may find true satisfaction. The whole passage upholds the virtue of godly wisdom. Koheleth’s theology of contentment underlies his observation that God is the source of adversity as well as prosperity (v 14). He affirms that one should accept both as coming from God. Applying wisdom to governmental authority (8:2-9), Koheleth counsels the reader to obey the authorities. The apostle Paul gave the same advice in Romans 13. Koheleth strikes an optimistic note (Eccl 8:13), exalting the fear of God. The author is not totally pessimistic, for he shows that fearing God leads to genuine satisfaction.<\/p>\n<h5>Observations on Life’s Seeming Injustices (9:1-18)<\/h5>\n<p>“Under the sun,” that is, apart from God, there are no apparent differences among human beings (9:1-6, 11-12). Great deeds often go unnoticed and unthanked (vv 13-16). A person should nonetheless be content, for life does offer certain benefits (vv 7-10).<\/p>\n<h5>Wisdom and Folly (10:1-20)<\/h5>\n<p>Wisdom in the OT basically means knowing God, and folly is rejection of God. Koheleth shows how wisdom can lead to honor and satisfaction, and folly can lead to ruin.<\/p>\n<h5>Koheleth’s Conclusion—Fear God (11:1–12:14)<\/h5>\n<p>The book of Ecclesiastes began with a pronouncement of vanity on all creation, and it ends with Koheleth looking beyond his gloomy vistas to see God. Chapter 11 begins with a statement of human inability to understand the ways of God. Though people are meant to enjoy life, they must remember that the future will bring God’s judgment (11:9-10). After giving a beautiful description of old age (12:1-8) and encouraging the reader to fear God in youth, Koheleth states his conclusion. A person’s whole duty is to fear God (vv 13-14). The pleasure of youth will burst like a bubble and, without God, one will finally have nothing. Satisfaction can come only as one fears God. Life without God is the ultimate vanity.<\/p>\n<p><em>See also<\/em> Solomon (Person); Wisdom; Wisdom Literature.<\/p>","summary_ro":"ECCLESIASTES, Book of OT book of Wisdom Literature. Ecclesiastes is philosophical in character, posing deep questions about the meaning and nature of human existence. “Ecclesiastes” is the Greek title for the book and has come into English from the Septuagint (Greek translation of the OT). In keeping with an early Jewish practice of adopting the first few words of a book as the title, the Hebrew title of Ecclesiastes is “The Words of Koheleth, the Son of David, King in Jerusalem.” It is also ...","summary_en":"ECCLESIASTES, Book of OT book of Wisdom Literature. Ecclesiastes is philosophical in character, posing deep questions about the meaning and nature of human existence. “Ecclesiastes” is the Greek title for the book and has come into English from the Septuagint (Greek translation of the OT). In keeping with an early Jewish practice of adopting the first few words of a book as the title, the Hebrew title of Ecclesiastes is “The Words of Koheleth, the Son of David, King in Jerusalem.” It is also ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12988,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Futility","title_en":"Futility","content_ro":"<h3>FUTILITY<\/h3>\n<p>Frustration, vexation, uselessness, and meaninglessness.<\/p>\n<p>In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term <span class=\"hebrew\" lang=\"he\">hevel<\/span> has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “meaninglessness” (see <span>niv<\/span>, <span>nlt<\/span>); in others, “emptiness” (see <span>neb<\/span>); in still others, “uselessness” (see <span>tev<\/span>). One of the best renderings is found in the <span>reb<\/span>: “Futility, utter futility, says the Speaker, everything is futile” (Eccl 1:2). Koheleth points to the futility of all human endeavors that seek to bring lasting satisfaction in and of themselves. One might as well try to “catch the wind.” A person can find permanent meaning and lasting contentment only in God with whom there is no meaninglessness.<\/p>\n<p>In Paul’s writings there are two Greek words, often used synonymously, that convey the idea of futility: <span class=\"greek\" lang=\"el\">kenos<\/span> and <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em> The two words are frequently used together in the Septuagint (e.g., Jb 20:18; Is 37:7; Hos 12:1), in classical Greek, and in Hellenistic Greek. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is the word used in the Septuagint. <span class=\"greek\" lang=\"el\">Kenos<\/span> is used by Paul to signify that which is empty and hollow—hence, pointless and futile. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is employed by Paul to signify that which is vain and useless—hence, ineffective and futile.<\/p>\n<p>In Paul’s writings <span class=\"greek\" lang=\"el\">kenos<\/span> expresses the emptiness of all that is not filled with spiritual substance; it speaks of the “zeroness” of human words and human endeavors that lack divine content. Nothing comes from this nothingness; it is futility. Paul used <span class=\"greek\" lang=\"el\">kenos<\/span> to describe the hollow utterances (see 1 Tm 6:20) spoken by Judaizers and\/or Gnostics trying to entice the believers with philosophy and empty deceit (see Col 2:8; cf. Eph 5:6). In contrast, Paul claimed that his preaching was not “futile” but purposeful and effective (1 Cor 15:14). He made the same claim for his labor among the believers (1 Thes 2:1). Paul made sure that his labor had not been for nothing (Gal 2:2; 1 Thes 3:5), for he had not been a recipient of God’s grace “to no effect” (1 Cor 15:10). His preaching and labor were not futile but purposeful because the One he had proclaimed and labored for, the risen Lord Jesus, had filled Paul with divine life and substance (v 14).<\/p>\n<p>Paul’s use of <span class=\"greek\" lang=\"el\">mataiotes<\/span> was likely informed by the Septuagint, especially Ecclesiastes. Although the adjective <span class=\"greek\" lang=\"el\">mataios<\/span> was regularly employed in Greek literature to describe that which is vain or empty, <span class=\"greek\" lang=\"el\">mataiotes<\/span> is almost strictly a biblical term used often in the Septuagint to depict uselessness, worthlessness, and futility.<\/p>\n<p>Nowhere in the NT is the kind of futility described in Ecclesiastes so characterized as in Romans 8:20. When Paul speaks of the creation being subjected to futility, he is focusing on the inability of creation to function as it was originally designed to do. When people fell into sin, God subjected the earth to a curse for their sake. Since then, all of the creation’s attempts to express God are doomed to failure until it is released from its bondage. Redeemed humanity must take the lead, then creation—joining in the final redemption—will also be liberated from <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em><\/p>\n<p>In other portions, Paul used <span class=\"greek\" lang=\"el\">mataiotes<\/span> to depict the futility that has its source in the thought life of fallen man. He characterizes the “thoughts of the wise” as being futile (1 Cor 3:20), and he describes the Gentiles as those living “in the futility of their minds” because “they are darkened in their understanding, alienated from the life of God because of their ignorance and hardness of heart” (Eph 4:17-18, <span>nrsv<\/span>). The thought life of the unregenerate is futile and aimless because it lacks divine substance and spiritual insight; it produces a life of purposelessness and ineffectiveness. Salvation from <span class=\"greek\" lang=\"el\">mataiotes<\/span> for now comes from the indwelling Spirit of Christ (see Rom 8:10-11, 26-27) and in the future will be given when Christ returns and the believers (along with all creation) receive their full redemption (see Rom 8:22-25).<\/p>","content_en":"<h3>FUTILITY<\/h3>\n<p>Frustration, vexation, uselessness, and meaninglessness.<\/p>\n<p>In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term <span class=\"hebrew\" lang=\"he\">hevel<\/span> has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “meaninglessness” (see <span>niv<\/span>, <span>nlt<\/span>); in others, “emptiness” (see <span>neb<\/span>); in still others, “uselessness” (see <span>tev<\/span>). One of the best renderings is found in the <span>reb<\/span>: “Futility, utter futility, says the Speaker, everything is futile” (Eccl 1:2). Koheleth points to the futility of all human endeavors that seek to bring lasting satisfaction in and of themselves. One might as well try to “catch the wind.” A person can find permanent meaning and lasting contentment only in God with whom there is no meaninglessness.<\/p>\n<p>In Paul’s writings there are two Greek words, often used synonymously, that convey the idea of futility: <span class=\"greek\" lang=\"el\">kenos<\/span> and <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em> The two words are frequently used together in the Septuagint (e.g., Jb 20:18; Is 37:7; Hos 12:1), in classical Greek, and in Hellenistic Greek. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is the word used in the Septuagint. <span class=\"greek\" lang=\"el\">Kenos<\/span> is used by Paul to signify that which is empty and hollow—hence, pointless and futile. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is employed by Paul to signify that which is vain and useless—hence, ineffective and futile.<\/p>\n<p>In Paul’s writings <span class=\"greek\" lang=\"el\">kenos<\/span> expresses the emptiness of all that is not filled with spiritual substance; it speaks of the “zeroness” of human words and human endeavors that lack divine content. Nothing comes from this nothingness; it is futility. Paul used <span class=\"greek\" lang=\"el\">kenos<\/span> to describe the hollow utterances (see 1 Tm 6:20) spoken by Judaizers and\/or Gnostics trying to entice the believers with philosophy and empty deceit (see Col 2:8; cf. Eph 5:6). In contrast, Paul claimed that his preaching was not “futile” but purposeful and effective (1 Cor 15:14). He made the same claim for his labor among the believers (1 Thes 2:1). Paul made sure that his labor had not been for nothing (Gal 2:2; 1 Thes 3:5), for he had not been a recipient of God’s grace “to no effect” (1 Cor 15:10). His preaching and labor were not futile but purposeful because the One he had proclaimed and labored for, the risen Lord Jesus, had filled Paul with divine life and substance (v 14).<\/p>\n<p>Paul’s use of <span class=\"greek\" lang=\"el\">mataiotes<\/span> was likely informed by the Septuagint, especially Ecclesiastes. Although the adjective <span class=\"greek\" lang=\"el\">mataios<\/span> was regularly employed in Greek literature to describe that which is vain or empty, <span class=\"greek\" lang=\"el\">mataiotes<\/span> is almost strictly a biblical term used often in the Septuagint to depict uselessness, worthlessness, and futility.<\/p>\n<p>Nowhere in the NT is the kind of futility described in Ecclesiastes so characterized as in Romans 8:20. When Paul speaks of the creation being subjected to futility, he is focusing on the inability of creation to function as it was originally designed to do. When people fell into sin, God subjected the earth to a curse for their sake. Since then, all of the creation’s attempts to express God are doomed to failure until it is released from its bondage. Redeemed humanity must take the lead, then creation—joining in the final redemption—will also be liberated from <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em><\/p>\n<p>In other portions, Paul used <span class=\"greek\" lang=\"el\">mataiotes<\/span> to depict the futility that has its source in the thought life of fallen man. He characterizes the “thoughts of the wise” as being futile (1 Cor 3:20), and he describes the Gentiles as those living “in the futility of their minds” because “they are darkened in their understanding, alienated from the life of God because of their ignorance and hardness of heart” (Eph 4:17-18, <span>nrsv<\/span>). The thought life of the unregenerate is futile and aimless because it lacks divine substance and spiritual insight; it produces a life of purposelessness and ineffectiveness. Salvation from <span class=\"greek\" lang=\"el\">mataiotes<\/span> for now comes from the indwelling Spirit of Christ (see Rom 8:10-11, 26-27) and in the future will be given when Christ returns and the believers (along with all creation) receive their full redemption (see Rom 8:22-25).<\/p>","summary_ro":"FUTILITY Frustration, vexation, uselessness, and meaninglessness. In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term hevel has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “mean...","summary_en":"FUTILITY Frustration, vexation, uselessness, and meaninglessness. In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term hevel has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “mean...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21369,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Judgment","title_en":"Judgment","content_ro":"<h3>JUDGMENT<\/h3>\n<p>Concept in Scripture closely related to the concept of God’s justice. In all his relationships God acts justly and morally. Human beings, created by God, have a moral dimension, so that they may positively respond to God’s righteous demands in their lives. Divine judgment, involving God’s approval or disapproval upon each human act, is a natural consequence of the Creator-creature relationship. Thus judgment, simply defined, is the divine response to human activity. God the Creator must also be God the Judge. Since God is just, he responds with either punishment or reward to what each person does. A human’s moral accountability to God (a quality not shared by the rest of creation) is an essential ingredient of being created in God’s image. Creation in the divine image means that God and man can communicate with each other in such a way that all people are able to understand God’s moral requirements and willingly respond to them. Among the various positive commands given to people in his original creation—including marriage, the subduing of the earth, and enjoyment of the Garden of Eden—was the negative command prohibiting the eating of the fruit from one tree. Defiance of this prohibition carried the threat of death as punishment (Gn 2:16-17). Genesis 3 contains the account of God’s first judgment, the one against Adam. He was punished by death since he had not lived within the moral regulations set by God (3:17-19). In a purely technical sense, judgment includes God’s approval upon acts that please him; more frequently, judgment is understood negatively in the sense that God punishes those who violate his commands. Since the fall, all human activity stands under God’s negative judgment (Rom 2:12).<\/p>\n<p class=\"h2\" id=\"JudgmentinThisLife\">Judgment in This Life<\/p>\n<p>The Christian idea of the atonement, that Christ died for sin in the place of man, depends on the premise that God holds humans accountable for their sins. But God sent his Son to deal with this problem. The Son willingly placed himself under God’s judgment, and in people’s place he received the divine punishment (Gal 3:13). Christ’s death for sin may therefore be considered the extreme manifestation of divine judgment. God as judge visits upon the soul of Christ in his crucifixion the total divine judgment against sin.<\/p>\n<p>Through faith, brought about by the Holy Spirit and fed by the Word, a believer becomes one with Christ and thus escapes divine judgment and is rescued from punishment (Rom 3:22). Those who, by faith, share in the benefits of Christ’s death stand before the divine Judge and receive a verdict of “not guilty,” and instead of punishment and divine retribution, receive a sentence of eternal life. Jesus says of those who believe in him that they have already passed through judgment, have escaped death, and are already sharing in eternal life (Jn 5:24).<\/p>\n<p>Though sins have been atoned for by Christ, each person—believer and unbeliever alike—still suffers certain consequences of his or her sins here in this life. For every human action there is a divine reaction (Rom 2:6). Paul speaks about the conscience, which carries out a series of judgments even upon the actions of those who do not know the true God (v 15).<\/p>\n<p>Governments are also manifestations of divine judgment upon man’s public performances with respect to the law. Civil justice, though often corrupted, is a means through which God carries out temporal judgment upon any infringement of the law in this life (Rom 13:1-2). Public crimes against society are not the only sins subject to divine judgment.<\/p>\n<p>In addition to the accusations of the conscience against even the most private of sins, each human action carries with it potential reward or punishment. Living within the moral bounds established by God, especially as they are revealed in the Ten Commandments and further explicated in the rest of Scripture, results in certain physical benefits in this life. Living in disregard of the moral law results in penalties and hardships appropriate to the infraction (Gal 6:7-8). For example, refusal to work can result in poverty, and overindulgence can result in poor health. Some activities bring their own penalties. Christians should not conclude, however, that the presence of calamities in a person’s life must indicate a specific judgment of God against a particular sin. God can use calamities in the life of a Christian to guide him providentially to the goal of eternal life (1 Pt 4:12-13).<\/p>\n<p>On account of Adam’s sin, the creation was subject to a judgment of corruption (Gn 3:17). All of human life participates in a deterioration that is a manifestation of divine judgment against the sin that originated with Adam. God remains sovereign even over the universal corruption and is able to direct and control it for his ultimate purposes (Rom 8:20). Thus he can use calamities for the benefit of the Christian’s life (v 28), but he can also use them to manifest his anger on those who persist in deliberate sin and who reject his Son Jesus Christ as the Redeemer from sin. Pharaoh, who recognized Moses as God’s prophet and still rejected him and his message, is a prime example of a person who received God’s judgment (Ex 10:20). The Jews who saw the miracles of Jesus and rejected his claims to be the Messiah are also among those who received God’s judgment while living (Mt 12:22-32).<\/p>\n<p>Through wars and the creation and destruction of nations, God carries out judgment collectively against entire peoples. The OT records the rise and fall of nations and of kings. The refusal to acknowledge and worship the true God and to follow his laws eventually and most certainly results in national extinction. The destruction of Nineveh and Israel in the OT and Jerusalem in the NT are clear examples of God’s judgment against entire peoples who reject his message of salvation. Public disregard of the moral law must result in national disintegration, which is then frequently compounded by invasion by a foreign nation. The destruction of Sodom and Gomorrah was the direct result of immoral license (Jude 1:7).<\/p>\n<p class=\"h2\" id=\"LastJudgment\">Last Judgment<\/p>\n<p>Judgment in its final and ultimate sense is best understood as the appearance of Jesus Christ on the last day. At that time believers will inherit eternal life and unbelievers will be damned. The Christian does not fear this moment, because he has already been acquitted in Christ Jesus. The unbeliever rightfully fears death. The cause of horrible and unchangeable judgment is the persistent rejection of God’s offer of salvation. This is the sin against the Holy Spirit (Mt 12:32). Those who fall under its condemnation are those who have heard God’s special message to them and are convinced of its truth but who nevertheless persist in rejecting this salvation. As the unbeliever has rejected God in this life, so God rejects him in his death forever.<\/p>\n<p>In addition to this individual judgment, all nations will appear before Jesus (Mt 25:31-32). The fate of all those who appear before the Judge has already been sealed. The Scriptures teach that there is a judgment on that last day that will be made on the basis of works (vv 31-46). This should not be seen as a denial and contradiction of the principle that one is saved by faith alone. People enter into a saving relationship with Jesus Christ through faith alone, without works. Faith is known only to God and of itself is not visible to others. The evidence for the presence of faith is works.<\/p>\n<p>God’s judgments upon people in this life can be of benefit because through these judgments he is calling them to repentance. The judgment of the last day will be final; no one will be permitted to repent or change his or her mind about God. On that day all will recognize the truthfulness of God’s claims in Christ Jesus, but only those who have believed in him and carried out his will in their lives will receive the invitation to enter eternal life (v 34).<\/p>\n<p class=\"h2\" id=\"PracticalImplications\">Practical Implications<\/p>\n<p>Christians live a positive and confident life knowing that Jesus has taken the divine judgment for them and thus they are free from any further divine retribution. At the same time they are aware of God’s judgment against all sins, including those of Christians, and that apart from Christ they would suffer the worst possible divine punishment. They see the evil and calamities of this life as God’s continued displeasure with sin. When they come, Christians use them as opportunities for searching their own souls and for repentance. Though they are not aware of the exact date of the last day, they prepare themselves each day for the final judgment.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The concept of judgment covers the entire history of the human race—from the fall to the last day. God, as a just God who sees a decisive difference between good and evil, has no choice but to carry out judgment upon all people in their daily lives and especially at life’s conclusion. God in his grace has sent his Son to suffer the judgment we deserved, and in his mercy delays the final Day of Judgment so that we can come to repentance by faith in Jesus Christ (2 Pt 3:9). The great concepts of creation, justice, law, salvation, and atonement reach their climax in the divine judgment of the last day.<\/p>\n<p><em>See also<\/em> Hell; Judgment Seat; Justification, Justified; Last Judgment; Second Coming of Christ; Wrath of God.<\/p>","content_en":"<h3>JUDGMENT<\/h3>\n<p>Concept in Scripture closely related to the concept of God’s justice. In all his relationships God acts justly and morally. Human beings, created by God, have a moral dimension, so that they may positively respond to God’s righteous demands in their lives. Divine judgment, involving God’s approval or disapproval upon each human act, is a natural consequence of the Creator-creature relationship. Thus judgment, simply defined, is the divine response to human activity. God the Creator must also be God the Judge. Since God is just, he responds with either punishment or reward to what each person does. A human’s moral accountability to God (a quality not shared by the rest of creation) is an essential ingredient of being created in God’s image. Creation in the divine image means that God and man can communicate with each other in such a way that all people are able to understand God’s moral requirements and willingly respond to them. Among the various positive commands given to people in his original creation—including marriage, the subduing of the earth, and enjoyment of the Garden of Eden—was the negative command prohibiting the eating of the fruit from one tree. Defiance of this prohibition carried the threat of death as punishment (Gn 2:16-17). Genesis 3 contains the account of God’s first judgment, the one against Adam. He was punished by death since he had not lived within the moral regulations set by God (3:17-19). In a purely technical sense, judgment includes God’s approval upon acts that please him; more frequently, judgment is understood negatively in the sense that God punishes those who violate his commands. Since the fall, all human activity stands under God’s negative judgment (Rom 2:12).<\/p>\n<p class=\"h2\" id=\"JudgmentinThisLife\">Judgment in This Life<\/p>\n<p>The Christian idea of the atonement, that Christ died for sin in the place of man, depends on the premise that God holds humans accountable for their sins. But God sent his Son to deal with this problem. The Son willingly placed himself under God’s judgment, and in people’s place he received the divine punishment (Gal 3:13). Christ’s death for sin may therefore be considered the extreme manifestation of divine judgment. God as judge visits upon the soul of Christ in his crucifixion the total divine judgment against sin.<\/p>\n<p>Through faith, brought about by the Holy Spirit and fed by the Word, a believer becomes one with Christ and thus escapes divine judgment and is rescued from punishment (Rom 3:22). Those who, by faith, share in the benefits of Christ’s death stand before the divine Judge and receive a verdict of “not guilty,” and instead of punishment and divine retribution, receive a sentence of eternal life. Jesus says of those who believe in him that they have already passed through judgment, have escaped death, and are already sharing in eternal life (Jn 5:24).<\/p>\n<p>Though sins have been atoned for by Christ, each person—believer and unbeliever alike—still suffers certain consequences of his or her sins here in this life. For every human action there is a divine reaction (Rom 2:6). Paul speaks about the conscience, which carries out a series of judgments even upon the actions of those who do not know the true God (v 15).<\/p>\n<p>Governments are also manifestations of divine judgment upon man’s public performances with respect to the law. Civil justice, though often corrupted, is a means through which God carries out temporal judgment upon any infringement of the law in this life (Rom 13:1-2). Public crimes against society are not the only sins subject to divine judgment.<\/p>\n<p>In addition to the accusations of the conscience against even the most private of sins, each human action carries with it potential reward or punishment. Living within the moral bounds established by God, especially as they are revealed in the Ten Commandments and further explicated in the rest of Scripture, results in certain physical benefits in this life. Living in disregard of the moral law results in penalties and hardships appropriate to the infraction (Gal 6:7-8). For example, refusal to work can result in poverty, and overindulgence can result in poor health. Some activities bring their own penalties. Christians should not conclude, however, that the presence of calamities in a person’s life must indicate a specific judgment of God against a particular sin. God can use calamities in the life of a Christian to guide him providentially to the goal of eternal life (1 Pt 4:12-13).<\/p>\n<p>On account of Adam’s sin, the creation was subject to a judgment of corruption (Gn 3:17). All of human life participates in a deterioration that is a manifestation of divine judgment against the sin that originated with Adam. God remains sovereign even over the universal corruption and is able to direct and control it for his ultimate purposes (Rom 8:20). Thus he can use calamities for the benefit of the Christian’s life (v 28), but he can also use them to manifest his anger on those who persist in deliberate sin and who reject his Son Jesus Christ as the Redeemer from sin. Pharaoh, who recognized Moses as God’s prophet and still rejected him and his message, is a prime example of a person who received God’s judgment (Ex 10:20). The Jews who saw the miracles of Jesus and rejected his claims to be the Messiah are also among those who received God’s judgment while living (Mt 12:22-32).<\/p>\n<p>Through wars and the creation and destruction of nations, God carries out judgment collectively against entire peoples. The OT records the rise and fall of nations and of kings. The refusal to acknowledge and worship the true God and to follow his laws eventually and most certainly results in national extinction. The destruction of Nineveh and Israel in the OT and Jerusalem in the NT are clear examples of God’s judgment against entire peoples who reject his message of salvation. Public disregard of the moral law must result in national disintegration, which is then frequently compounded by invasion by a foreign nation. The destruction of Sodom and Gomorrah was the direct result of immoral license (Jude 1:7).<\/p>\n<p class=\"h2\" id=\"LastJudgment\">Last Judgment<\/p>\n<p>Judgment in its final and ultimate sense is best understood as the appearance of Jesus Christ on the last day. At that time believers will inherit eternal life and unbelievers will be damned. The Christian does not fear this moment, because he has already been acquitted in Christ Jesus. The unbeliever rightfully fears death. The cause of horrible and unchangeable judgment is the persistent rejection of God’s offer of salvation. This is the sin against the Holy Spirit (Mt 12:32). Those who fall under its condemnation are those who have heard God’s special message to them and are convinced of its truth but who nevertheless persist in rejecting this salvation. As the unbeliever has rejected God in this life, so God rejects him in his death forever.<\/p>\n<p>In addition to this individual judgment, all nations will appear before Jesus (Mt 25:31-32). The fate of all those who appear before the Judge has already been sealed. The Scriptures teach that there is a judgment on that last day that will be made on the basis of works (vv 31-46). This should not be seen as a denial and contradiction of the principle that one is saved by faith alone. People enter into a saving relationship with Jesus Christ through faith alone, without works. Faith is known only to God and of itself is not visible to others. The evidence for the presence of faith is works.<\/p>\n<p>God’s judgments upon people in this life can be of benefit because through these judgments he is calling them to repentance. The judgment of the last day will be final; no one will be permitted to repent or change his or her mind about God. On that day all will recognize the truthfulness of God’s claims in Christ Jesus, but only those who have believed in him and carried out his will in their lives will receive the invitation to enter eternal life (v 34).<\/p>\n<p class=\"h2\" id=\"PracticalImplications\">Practical Implications<\/p>\n<p>Christians live a positive and confident life knowing that Jesus has taken the divine judgment for them and thus they are free from any further divine retribution. At the same time they are aware of God’s judgment against all sins, including those of Christians, and that apart from Christ they would suffer the worst possible divine punishment. They see the evil and calamities of this life as God’s continued displeasure with sin. When they come, Christians use them as opportunities for searching their own souls and for repentance. Though they are not aware of the exact date of the last day, they prepare themselves each day for the final judgment.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The concept of judgment covers the entire history of the human race—from the fall to the last day. God, as a just God who sees a decisive difference between good and evil, has no choice but to carry out judgment upon all people in their daily lives and especially at life’s conclusion. God in his grace has sent his Son to suffer the judgment we deserved, and in his mercy delays the final Day of Judgment so that we can come to repentance by faith in Jesus Christ (2 Pt 3:9). The great concepts of creation, justice, law, salvation, and atonement reach their climax in the divine judgment of the last day.<\/p>\n<p><em>See also<\/em> Hell; Judgment Seat; Justification, Justified; Last Judgment; Second Coming of Christ; Wrath of God.<\/p>","summary_ro":"JUDGMENT Concept in Scripture closely related to the concept of God’s justice. In all his relationships God acts justly and morally. Human beings, created by God, have a moral dimension, so that they may positively respond to God’s righteous demands in their lives. Divine judgment, involving God’s approval or disapproval upon each human act, is a natural consequence of the Creator-creature relationship. Thus judgment, simply defined, is the divine response to human activity. God the Creator m...","summary_en":"JUDGMENT Concept in Scripture closely related to the concept of God’s justice. In all his relationships God acts justly and morally. Human beings, created by God, have a moral dimension, so that they may positively respond to God’s righteous demands in their lives. Divine judgment, involving God’s approval or disapproval upon each human act, is a natural consequence of the Creator-creature relationship. Thus judgment, simply defined, is the divine response to human activity. God the Creator m...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27434,"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":65614,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93240,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120866,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148492,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":646,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adoption","title_en":"Adoption","content_ro":"<h3>ADOPTION<\/h3>\n<p>Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common <span>kjv<\/span> expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18).<\/p>\n<p>According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, <span>kjv<\/span>); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoption through which this happens has its origin in God’s love and its foundation in Jesus Christ who is uniquely the Son of God. Theologians regard the term “Son of God” as referring preeminently to Christ’s deity (Mt 11:25-27; 16:16-17), for he is one in substance and glory with the Father. As the second person of the Trinity, Christ is distinguished from the Father as “the only begotten Son.” Believers in Christ, although “adopted,” are never seen as on a par with the uncreated, divine Son.<\/p>\n<p>Nevertheless, in the beloved Son, sinners have been loved and predestined by God the Father to become his children by adoption (Eph 1:4-6). That adoption is secured by Christ the Redeemer; through his death and resurrection he destroyed sin and its death penalty, restoring the righteousness and life requisite for the status of sonship. Christ is the head of the “new covenant” as its mediator and guarantor. His brothers and sisters, as its beneficiaries, become God’s heirs, and his joint heirs (Rom 8:17). God gives to them the Holy Spirit, the Spirit of his Son, as the Spirit of adoption (Rom 8:15; Gal 4:6). The indwelling Spirit gives believers assurance that they are indeed God’s children and enables them to cry out to God as Father (Rom 8:15-16). Such intimacy with the Creator and Savior in prayer is one privilege of adoption.<\/p>\n<p>Adoption was a privilege given to God’s people under the “old covenant” (Rom 9:4). Both Israel as a whole and individual Israelites knew God as Father (Is 64:8-9; Hos 11:1). Since the NT regards adoption as ultimately possible only through Jesus Christ, Israel’s adoption before the Incarnation was an under-age sonship comparable to the status of servanthood (Gal 4:1-7). In Jesus the privilege of mature sonship was extended to include both Jews and Gentiles (Gal 3:25-29). Though adoption is a benefit enjoyed in the present experience of God’s people (1 Jn 3:1), its full extent is realized only at their resurrection from the dead (Rom 8:21-23).<\/p>","content_en":"<h3>ADOPTION<\/h3>\n<p>Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common <span>kjv<\/span> expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18).<\/p>\n<p>According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, <span>kjv<\/span>); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoption through which this happens has its origin in God’s love and its foundation in Jesus Christ who is uniquely the Son of God. Theologians regard the term “Son of God” as referring preeminently to Christ’s deity (Mt 11:25-27; 16:16-17), for he is one in substance and glory with the Father. As the second person of the Trinity, Christ is distinguished from the Father as “the only begotten Son.” Believers in Christ, although “adopted,” are never seen as on a par with the uncreated, divine Son.<\/p>\n<p>Nevertheless, in the beloved Son, sinners have been loved and predestined by God the Father to become his children by adoption (Eph 1:4-6). That adoption is secured by Christ the Redeemer; through his death and resurrection he destroyed sin and its death penalty, restoring the righteousness and life requisite for the status of sonship. Christ is the head of the “new covenant” as its mediator and guarantor. His brothers and sisters, as its beneficiaries, become God’s heirs, and his joint heirs (Rom 8:17). God gives to them the Holy Spirit, the Spirit of his Son, as the Spirit of adoption (Rom 8:15; Gal 4:6). The indwelling Spirit gives believers assurance that they are indeed God’s children and enables them to cry out to God as Father (Rom 8:15-16). Such intimacy with the Creator and Savior in prayer is one privilege of adoption.<\/p>\n<p>Adoption was a privilege given to God’s people under the “old covenant” (Rom 9:4). Both Israel as a whole and individual Israelites knew God as Father (Is 64:8-9; Hos 11:1). Since the NT regards adoption as ultimately possible only through Jesus Christ, Israel’s adoption before the Incarnation was an under-age sonship comparable to the status of servanthood (Gal 4:1-7). In Jesus the privilege of mature sonship was extended to include both Jews and Gentiles (Gal 3:25-29). Though adoption is a benefit enjoyed in the present experience of God’s people (1 Jn 3:1), its full extent is realized only at their resurrection from the dead (Rom 8:21-23).<\/p>","summary_ro":"ADOPTION Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common kjv expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18). According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, kjv); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoptio...","summary_en":"ADOPTION Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common kjv expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18). According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, kjv); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoptio...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5472,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bondage Bond","title_en":"Bondage Bond","content_ro":"<h3>BOND, BONDAGE<\/h3>\n<p>Anything that fastens or restrains; subjection or slavery. The basic concept in Hebrew and Greek words translated “bond” or “bondage” is “loss of freedom.” The concept connotes servitude to another. The OT uses several words for bondage to describe the period of Israelite servitude in Egypt as well as the Babylonian captivity and Persian domination. Some English versions use the word “bond” to denote a state of individual servitude, such as the conditions of indenture permitted under the laws of Moses (Lv 25:39-44, <span>kjv<\/span>). The archaic term “bondmaid” is used to denote a concubine or secondary wife. The concept is used metaphorically to describe the control that God exercises over the nations of the world (Ps 2:3).<\/p>\n<p>In the NT the bondage metaphor has positive and negative aspects. Negatively, it indicates spiritual subjection to sin or Satan (Heb 2:14-15; 2 Pt 2:19), to the flesh (Rom 8:12-14), or to the Law (Gal 2:4; 5:1). Human beings are enslaved when forces hostile to their well-being control their actions. The term is also used to picture the subjugation of creation to physical decay (Rom 8:21), which itself is the result of human sin.<\/p>\n<p>The positive aspect draws upon the broader use of bondage in the Bible to denote servanthood, especially service to God as an obligation or vow (Nm 30:2-15; Ez 20:37). The term describes the necessity and value of suffering (Heb 10:34; 13:3). Paul especially uses it in a double sense (calling himself a “prisoner of Christ”) to associate his physical bonds with his spiritual bondage to Christ (Eph 3:1; Phil 1:7-14; 2 Tm 1:8; 2:9; Phlm 1:9-10, 13).<\/p>\n<p><em>See also<\/em> Slave, Slavery.<\/p>","content_en":"<h3>BOND, BONDAGE<\/h3>\n<p>Anything that fastens or restrains; subjection or slavery. The basic concept in Hebrew and Greek words translated “bond” or “bondage” is “loss of freedom.” The concept connotes servitude to another. The OT uses several words for bondage to describe the period of Israelite servitude in Egypt as well as the Babylonian captivity and Persian domination. Some English versions use the word “bond” to denote a state of individual servitude, such as the conditions of indenture permitted under the laws of Moses (Lv 25:39-44, <span>kjv<\/span>). The archaic term “bondmaid” is used to denote a concubine or secondary wife. The concept is used metaphorically to describe the control that God exercises over the nations of the world (Ps 2:3).<\/p>\n<p>In the NT the bondage metaphor has positive and negative aspects. Negatively, it indicates spiritual subjection to sin or Satan (Heb 2:14-15; 2 Pt 2:19), to the flesh (Rom 8:12-14), or to the Law (Gal 2:4; 5:1). Human beings are enslaved when forces hostile to their well-being control their actions. The term is also used to picture the subjugation of creation to physical decay (Rom 8:21), which itself is the result of human sin.<\/p>\n<p>The positive aspect draws upon the broader use of bondage in the Bible to denote servanthood, especially service to God as an obligation or vow (Nm 30:2-15; Ez 20:37). The term describes the necessity and value of suffering (Heb 10:34; 13:3). Paul especially uses it in a double sense (calling himself a “prisoner of Christ”) to associate his physical bonds with his spiritual bondage to Christ (Eph 3:1; Phil 1:7-14; 2 Tm 1:8; 2:9; Phlm 1:9-10, 13).<\/p>\n<p><em>See also<\/em> Slave, Slavery.<\/p>","summary_ro":"BOND, BONDAGE Anything that fastens or restrains; subjection or slavery. The basic concept in Hebrew and Greek words translated “bond” or “bondage” is “loss of freedom.” The concept connotes servitude to another. The OT uses several words for bondage to describe the period of Israelite servitude in Egypt as well as the Babylonian captivity and Persian domination. Some English versions use the word “bond” to denote a state of individual servitude, such as the conditions of indenture permitted ...","summary_en":"BOND, BONDAGE Anything that fastens or restrains; subjection or slavery. The basic concept in Hebrew and Greek words translated “bond” or “bondage” is “loss of freedom.” The concept connotes servitude to another. The OT uses several words for bondage to describe the period of Israelite servitude in Egypt as well as the Babylonian captivity and Persian domination. Some English versions use the word “bond” to denote a state of individual servitude, such as the conditions of indenture permitted ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13539,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Genesis","title_en":"Book of Genesis","content_ro":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","content_en":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","summary_ro":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","summary_en":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14066,"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":23139,"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":27513,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"New Heavens and New Earth","title_en":"Heavens and New Earth, New","content_ro":"<h3>NEW HEAVENS AND NEW EARTH<\/h3>\n<p>Concept of a new or renewed universe first found in the book of Isaiah. God declares, “For behold, I create new heavens and a new earth; and the former things shall not be remembered or come into mind. . . . For as the new heavens and the new earth which I will make shall remain before me . . . so shall your descendants and your name remain” (Is 65:17; 66:22, <span>rsv<\/span>).<\/p>\n<p>Some scholars think that long before Isaiah’s time there existed among many ancient peoples the belief that the end of human history would correspond to its beginning and therefore some sort of universal restoration would take place. The world renewal taught in Scripture regards the event as supernatural and as taking place in a different and higher sphere.<\/p>\n<p>That God is Creator of the heavens and earth is basic to all biblical theology. “In ages past you laid the foundation of the earth, and the heavens are the work of your hands” (Ps 102:25, <span>nlt<\/span>). If God created the heavens and earth, then it is entirely appropriate that, once they have served their purpose, God may do with them what he wishes. “Even they will perish, but you remain forever; they will wear out like old clothing. You will change them like a garment, and they will fade away” (v 26, <span>nlt<\/span>). The same metaphor is found in Isaiah 51:6, which speaks of the earth wearing out like a garment.<\/p>\n<p>Scripture (quoted below from the <span>nlt<\/span>) gives considerable attention to the passing away of the old order, speaking of a future time when heaven and earth will disappear (Is 34:4; 51:6; Mt 24:35; Rv 21:1). A number of related phrases portray the same idea: “And this world is fading away” (1 Jn 2:17); “They [the heavens and earth] will wear out like old clothing” (Heb 1:11; cf. Ps 102:26; Is 51:6); “But the day of the Lord will come as unexpectedly as a thief. Then the heavens will pass away with a terrible noise, and everything in them will disappear in fire, and the earth and everything on it will be exposed to judgment” (2 Pt 3:10). This consummation by fire will take place at the time of final judgment. It will be “the day when God will set the heavens on fire and the elements will melt away in the flames” (v 12).<\/p>\n<p>This judgment, which brings to a close the old order, clears the way for new heavens and a new earth. Peter continues, “But we are looking forward to the new heavens and new earth he has promised, a world where everyone is right with God” (2 Pt 3:13). It will be so wonderful that no one will even remember the old (Is 65:17). Peter, preaching in Solomon’s Colonnade, says that Jesus will remain in heaven until the time comes for establishing all that God spoke by his holy prophets (Acts 3:21). This recovery or renewal is eagerly awaited by the created order. Paul writes, “For all creation is waiting eagerly for that future day when God will reveal who his children really are” (Rom 8:19) because “all creation anticipates the day when it will join God’s children in glorious freedom from death and decay” (v 21).<\/p>\n<p>The heaven that will be renewed is not the heaven of God’s presence, but the heaven of human existence, the starry expanse that constitutes the universe. In the book of Revelation we learn that the new Jerusalem comes down from heaven to earth (Rv 21:2, 10) and forms the eternal dwelling place of God and his people. The new earth will be a place of perfect righteousness (Is 51:6), divine kindness (54:10), eternal relationship to God (66:22), and total freedom from sin (Rom 8:21).<\/p>\n<p><em>See also<\/em> Eschatology; Heaven; Kingdom of God, Kingdom of Heaven; New; New Creation, New Creature.<\/p>","content_en":"<h3>NEW HEAVENS AND NEW EARTH<\/h3>\n<p>Concept of a new or renewed universe first found in the book of Isaiah. God declares, “For behold, I create new heavens and a new earth; and the former things shall not be remembered or come into mind. . . . For as the new heavens and the new earth which I will make shall remain before me . . . so shall your descendants and your name remain” (Is 65:17; 66:22, <span>rsv<\/span>).<\/p>\n<p>Some scholars think that long before Isaiah’s time there existed among many ancient peoples the belief that the end of human history would correspond to its beginning and therefore some sort of universal restoration would take place. The world renewal taught in Scripture regards the event as supernatural and as taking place in a different and higher sphere.<\/p>\n<p>That God is Creator of the heavens and earth is basic to all biblical theology. “In ages past you laid the foundation of the earth, and the heavens are the work of your hands” (Ps 102:25, <span>nlt<\/span>). If God created the heavens and earth, then it is entirely appropriate that, once they have served their purpose, God may do with them what he wishes. “Even they will perish, but you remain forever; they will wear out like old clothing. You will change them like a garment, and they will fade away” (v 26, <span>nlt<\/span>). The same metaphor is found in Isaiah 51:6, which speaks of the earth wearing out like a garment.<\/p>\n<p>Scripture (quoted below from the <span>nlt<\/span>) gives considerable attention to the passing away of the old order, speaking of a future time when heaven and earth will disappear (Is 34:4; 51:6; Mt 24:35; Rv 21:1). A number of related phrases portray the same idea: “And this world is fading away” (1 Jn 2:17); “They [the heavens and earth] will wear out like old clothing” (Heb 1:11; cf. Ps 102:26; Is 51:6); “But the day of the Lord will come as unexpectedly as a thief. Then the heavens will pass away with a terrible noise, and everything in them will disappear in fire, and the earth and everything on it will be exposed to judgment” (2 Pt 3:10). This consummation by fire will take place at the time of final judgment. It will be “the day when God will set the heavens on fire and the elements will melt away in the flames” (v 12).<\/p>\n<p>This judgment, which brings to a close the old order, clears the way for new heavens and a new earth. Peter continues, “But we are looking forward to the new heavens and new earth he has promised, a world where everyone is right with God” (2 Pt 3:13). It will be so wonderful that no one will even remember the old (Is 65:17). Peter, preaching in Solomon’s Colonnade, says that Jesus will remain in heaven until the time comes for establishing all that God spoke by his holy prophets (Acts 3:21). This recovery or renewal is eagerly awaited by the created order. Paul writes, “For all creation is waiting eagerly for that future day when God will reveal who his children really are” (Rom 8:19) because “all creation anticipates the day when it will join God’s children in glorious freedom from death and decay” (v 21).<\/p>\n<p>The heaven that will be renewed is not the heaven of God’s presence, but the heaven of human existence, the starry expanse that constitutes the universe. In the book of Revelation we learn that the new Jerusalem comes down from heaven to earth (Rv 21:2, 10) and forms the eternal dwelling place of God and his people. The new earth will be a place of perfect righteousness (Is 51:6), divine kindness (54:10), eternal relationship to God (66:22), and total freedom from sin (Rom 8:21).<\/p>\n<p><em>See also<\/em> Eschatology; Heaven; Kingdom of God, Kingdom of Heaven; New; New Creation, New Creature.<\/p>","summary_ro":"NEW HEAVENS AND NEW EARTH Concept of a new or renewed universe first found in the book of Isaiah. God declares, “For behold, I create new heavens and a new earth; and the former things shall not be remembered or come into mind. . . . For as the new heavens and the new earth which I will make shall remain before me . . . so shall your descendants and your name remain” (Is 65:17; 66:22, rsv). Some scholars think that long before Isaiah’s time there existed among many ancient peoples the belief ...","summary_en":"NEW HEAVENS AND NEW EARTH Concept of a new or renewed universe first found in the book of Isaiah. God declares, “For behold, I create new heavens and a new earth; and the former things shall not be remembered or come into mind. . . . For as the new heavens and the new earth which I will make shall remain before me . . . so shall your descendants and your name remain” (Is 65:17; 66:22, rsv). Some scholars think that long before Isaiah’s time there existed among many ancient peoples the belief ...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":12992,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Futility","title_en":"Futility","content_ro":"<h3>FUTILITY<\/h3>\n<p>Frustration, vexation, uselessness, and meaninglessness.<\/p>\n<p>In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term <span class=\"hebrew\" lang=\"he\">hevel<\/span> has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “meaninglessness” (see <span>niv<\/span>, <span>nlt<\/span>); in others, “emptiness” (see <span>neb<\/span>); in still others, “uselessness” (see <span>tev<\/span>). One of the best renderings is found in the <span>reb<\/span>: “Futility, utter futility, says the Speaker, everything is futile” (Eccl 1:2). Koheleth points to the futility of all human endeavors that seek to bring lasting satisfaction in and of themselves. One might as well try to “catch the wind.” A person can find permanent meaning and lasting contentment only in God with whom there is no meaninglessness.<\/p>\n<p>In Paul’s writings there are two Greek words, often used synonymously, that convey the idea of futility: <span class=\"greek\" lang=\"el\">kenos<\/span> and <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em> The two words are frequently used together in the Septuagint (e.g., Jb 20:18; Is 37:7; Hos 12:1), in classical Greek, and in Hellenistic Greek. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is the word used in the Septuagint. <span class=\"greek\" lang=\"el\">Kenos<\/span> is used by Paul to signify that which is empty and hollow—hence, pointless and futile. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is employed by Paul to signify that which is vain and useless—hence, ineffective and futile.<\/p>\n<p>In Paul’s writings <span class=\"greek\" lang=\"el\">kenos<\/span> expresses the emptiness of all that is not filled with spiritual substance; it speaks of the “zeroness” of human words and human endeavors that lack divine content. Nothing comes from this nothingness; it is futility. Paul used <span class=\"greek\" lang=\"el\">kenos<\/span> to describe the hollow utterances (see 1 Tm 6:20) spoken by Judaizers and\/or Gnostics trying to entice the believers with philosophy and empty deceit (see Col 2:8; cf. Eph 5:6). In contrast, Paul claimed that his preaching was not “futile” but purposeful and effective (1 Cor 15:14). He made the same claim for his labor among the believers (1 Thes 2:1). Paul made sure that his labor had not been for nothing (Gal 2:2; 1 Thes 3:5), for he had not been a recipient of God’s grace “to no effect” (1 Cor 15:10). His preaching and labor were not futile but purposeful because the One he had proclaimed and labored for, the risen Lord Jesus, had filled Paul with divine life and substance (v 14).<\/p>\n<p>Paul’s use of <span class=\"greek\" lang=\"el\">mataiotes<\/span> was likely informed by the Septuagint, especially Ecclesiastes. Although the adjective <span class=\"greek\" lang=\"el\">mataios<\/span> was regularly employed in Greek literature to describe that which is vain or empty, <span class=\"greek\" lang=\"el\">mataiotes<\/span> is almost strictly a biblical term used often in the Septuagint to depict uselessness, worthlessness, and futility.<\/p>\n<p>Nowhere in the NT is the kind of futility described in Ecclesiastes so characterized as in Romans 8:20. When Paul speaks of the creation being subjected to futility, he is focusing on the inability of creation to function as it was originally designed to do. When people fell into sin, God subjected the earth to a curse for their sake. Since then, all of the creation’s attempts to express God are doomed to failure until it is released from its bondage. Redeemed humanity must take the lead, then creation—joining in the final redemption—will also be liberated from <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em><\/p>\n<p>In other portions, Paul used <span class=\"greek\" lang=\"el\">mataiotes<\/span> to depict the futility that has its source in the thought life of fallen man. He characterizes the “thoughts of the wise” as being futile (1 Cor 3:20), and he describes the Gentiles as those living “in the futility of their minds” because “they are darkened in their understanding, alienated from the life of God because of their ignorance and hardness of heart” (Eph 4:17-18, <span>nrsv<\/span>). The thought life of the unregenerate is futile and aimless because it lacks divine substance and spiritual insight; it produces a life of purposelessness and ineffectiveness. Salvation from <span class=\"greek\" lang=\"el\">mataiotes<\/span> for now comes from the indwelling Spirit of Christ (see Rom 8:10-11, 26-27) and in the future will be given when Christ returns and the believers (along with all creation) receive their full redemption (see Rom 8:22-25).<\/p>","content_en":"<h3>FUTILITY<\/h3>\n<p>Frustration, vexation, uselessness, and meaninglessness.<\/p>\n<p>In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term <span class=\"hebrew\" lang=\"he\">hevel<\/span> has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “meaninglessness” (see <span>niv<\/span>, <span>nlt<\/span>); in others, “emptiness” (see <span>neb<\/span>); in still others, “uselessness” (see <span>tev<\/span>). One of the best renderings is found in the <span>reb<\/span>: “Futility, utter futility, says the Speaker, everything is futile” (Eccl 1:2). Koheleth points to the futility of all human endeavors that seek to bring lasting satisfaction in and of themselves. One might as well try to “catch the wind.” A person can find permanent meaning and lasting contentment only in God with whom there is no meaninglessness.<\/p>\n<p>In Paul’s writings there are two Greek words, often used synonymously, that convey the idea of futility: <span class=\"greek\" lang=\"el\">kenos<\/span> and <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em> The two words are frequently used together in the Septuagint (e.g., Jb 20:18; Is 37:7; Hos 12:1), in classical Greek, and in Hellenistic Greek. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is the word used in the Septuagint. <span class=\"greek\" lang=\"el\">Kenos<\/span> is used by Paul to signify that which is empty and hollow—hence, pointless and futile. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is employed by Paul to signify that which is vain and useless—hence, ineffective and futile.<\/p>\n<p>In Paul’s writings <span class=\"greek\" lang=\"el\">kenos<\/span> expresses the emptiness of all that is not filled with spiritual substance; it speaks of the “zeroness” of human words and human endeavors that lack divine content. Nothing comes from this nothingness; it is futility. Paul used <span class=\"greek\" lang=\"el\">kenos<\/span> to describe the hollow utterances (see 1 Tm 6:20) spoken by Judaizers and\/or Gnostics trying to entice the believers with philosophy and empty deceit (see Col 2:8; cf. Eph 5:6). In contrast, Paul claimed that his preaching was not “futile” but purposeful and effective (1 Cor 15:14). He made the same claim for his labor among the believers (1 Thes 2:1). Paul made sure that his labor had not been for nothing (Gal 2:2; 1 Thes 3:5), for he had not been a recipient of God’s grace “to no effect” (1 Cor 15:10). His preaching and labor were not futile but purposeful because the One he had proclaimed and labored for, the risen Lord Jesus, had filled Paul with divine life and substance (v 14).<\/p>\n<p>Paul’s use of <span class=\"greek\" lang=\"el\">mataiotes<\/span> was likely informed by the Septuagint, especially Ecclesiastes. Although the adjective <span class=\"greek\" lang=\"el\">mataios<\/span> was regularly employed in Greek literature to describe that which is vain or empty, <span class=\"greek\" lang=\"el\">mataiotes<\/span> is almost strictly a biblical term used often in the Septuagint to depict uselessness, worthlessness, and futility.<\/p>\n<p>Nowhere in the NT is the kind of futility described in Ecclesiastes so characterized as in Romans 8:20. When Paul speaks of the creation being subjected to futility, he is focusing on the inability of creation to function as it was originally designed to do. When people fell into sin, God subjected the earth to a curse for their sake. Since then, all of the creation’s attempts to express God are doomed to failure until it is released from its bondage. Redeemed humanity must take the lead, then creation—joining in the final redemption—will also be liberated from <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em><\/p>\n<p>In other portions, Paul used <span class=\"greek\" lang=\"el\">mataiotes<\/span> to depict the futility that has its source in the thought life of fallen man. He characterizes the “thoughts of the wise” as being futile (1 Cor 3:20), and he describes the Gentiles as those living “in the futility of their minds” because “they are darkened in their understanding, alienated from the life of God because of their ignorance and hardness of heart” (Eph 4:17-18, <span>nrsv<\/span>). The thought life of the unregenerate is futile and aimless because it lacks divine substance and spiritual insight; it produces a life of purposelessness and ineffectiveness. Salvation from <span class=\"greek\" lang=\"el\">mataiotes<\/span> for now comes from the indwelling Spirit of Christ (see Rom 8:10-11, 26-27) and in the future will be given when Christ returns and the believers (along with all creation) receive their full redemption (see Rom 8:22-25).<\/p>","summary_ro":"FUTILITY Frustration, vexation, uselessness, and meaninglessness. In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term hevel has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “mean...","summary_en":"FUTILITY Frustration, vexation, uselessness, and meaninglessness. In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term hevel has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “mean...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57315,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:22","title_en":"Study Note: Romani 8:22","content_ro":"<p><strong>8:22<\/strong> The <em>pains of childbirth<\/em> is a metaphor for the longing of creation (see also Matt 24:8; Mark 13:8; John 16:20-22).<\/p>","content_en":"<p><strong>8:22<\/strong> The <em>pains of childbirth<\/em> is a metaphor for the longing of creation (see also Matt 24:8; Mark 13:8; John 16:20-22).<\/p>","summary_ro":"8:22 The pains of childbirth is a metaphor for the longing of creation (see also Matt 24:8; Mark 13:8; John 16:20-22).","summary_en":"8:22 The pains of childbirth is a metaphor for the longing of creation (see also Matt 24:8; Mark 13:8; John 16:20-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84941,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:22","title_en":"Study Note: Romani 8:22","content_ro":"<p><strong>8:22<\/strong> The <em>pains of childbirth<\/em> is a metaphor for the longing of creation (see also Matt 24:8; Mark 13:8; John 16:20-22).<\/p>","content_en":"<p><strong>8:22<\/strong> The <em>pains of childbirth<\/em> is a metaphor for the longing of creation (see also Matt 24:8; Mark 13:8; John 16:20-22).<\/p>","summary_ro":"8:22 The pains of childbirth is a metaphor for the longing of creation (see also Matt 24:8; Mark 13:8; John 16:20-22).","summary_en":"8:22 The pains of childbirth is a metaphor for the longing of creation (see also Matt 24:8; Mark 13:8; John 16:20-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112567,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:22","title_en":"Study Note: Romani 8:22","content_ro":"<p><strong>8:22<\/strong> The <em>pains of childbirth<\/em> is a metaphor for the longing of creation (see also Matt 24:8; Mark 13:8; John 16:20-22).<\/p>","content_en":"<p><strong>8:22<\/strong> The <em>pains of childbirth<\/em> is a metaphor for the longing of creation (see also Matt 24:8; Mark 13:8; John 16:20-22).<\/p>","summary_ro":"8:22 The pains of childbirth is a metaphor for the longing of creation (see also Matt 24:8; Mark 13:8; John 16:20-22).","summary_en":"8:22 The pains of childbirth is a metaphor for the longing of creation (see also Matt 24:8; Mark 13:8; John 16:20-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140193,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:22","title_en":"Study Note: Romani 8:22","content_ro":"<p><strong>8:22<\/strong> The <em>pains of childbirth<\/em> is a metaphor for the longing of creation (see also Matt 24:8; Mark 13:8; John 16:20-22).<\/p>","content_en":"<p><strong>8:22<\/strong> The <em>pains of childbirth<\/em> is a metaphor for the longing of creation (see also Matt 24:8; Mark 13:8; John 16:20-22).<\/p>","summary_ro":"8:22 The pains of childbirth is a metaphor for the longing of creation (see also Matt 24:8; Mark 13:8; John 16:20-22).","summary_en":"8:22 The pains of childbirth is a metaphor for the longing of creation (see also Matt 24:8; Mark 13:8; John 16:20-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65627,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93253,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120879,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148505,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":5370,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Body","title_en":"Body","content_ro":"<h3>BODY<\/h3>\n<p>Term used biblically in several different ways, including certain metaphorical or theological expressions. Many of the biblical references illustrate special features of Hebrew thought about human life.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT writers used a number of Hebrew words translated “body” in English versions, mostly with reference to physical life. The body suffers; it is plagued with illness or is injured. Sometimes it is dead, that is, a corpse or carcass. Reference is even made to the “bodies” of spiritual beings—of the cherubim in Ezekiel’s vision (Ez 1:11) and of an angel (Dn 10:6). Jeremiah spoke of the bodies of pagan gods, referring to their images in the form of idols (Jer 10:1-16). Such usages indicate that the Hebrews thought of all beings, whether heavenly or earthly, as embodied.<\/p>\n<p>At times, the word “body” is close to the meaning of “flesh,” and frequently the same Hebrew word lies behind both terms. “Body” is man in his total physical experience. “Flesh” is generally used to refer to the sinfulness or creatureliness of man.<\/p>\n<p>Human beings have bodies and a bodily existence; each person also has a spirit and a spiritual dimension in life. But in Scripture the two are not set over against each other or viewed as separate “parts” of man. The body is not seen as a hindrance to the soul (as in much Greek thought). Not until the intertestamental period did Jewish writers begin to speak of the body as evil or as something set over against the soul.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Though “body” is used in the NT in the same ways as in the OT, the concept is given new significance. The body of Jesus (i.e., his corpse) was taken down from the cross (Mk 15:43). A body could experience illness and healing (5:29) and needed to be clothed (Jas 2:16); yet the body (i.e., physical life) is more than clothing (Mt 6:25). Jesus said not to fear those who kill the body but cannot kill the soul; rather, fear those who can destroy both soul and body in hell (10:28).<\/p>\n<p>At the Lord’s Supper Jesus said with reference to the bread, “This is my body,” and then added—with the cup in his hand—“This is my blood” (Mk 14:22, 24). Those terms from the OT sacrificial system were intended to underscore the sacrificial significance of Jesus’ death. Under both the old and new covenants, a real, physical life was offered in death for the sake of the “covenant people.”<\/p>\n<p>The apostle Paul made the term “body” a fundamental reference in the understanding of Christian experience. Most of the NT references to “body” are in his letters.<\/p>\n<h5>The Sinful Body<\/h5>\n<p>In Romans 6:6 Paul spoke of the destruction of the “sinful body.” The phrase did not mean that the body itself is sinful, as though sin is in some way tied to physical matter. Neither did it refer to some entity, sin, thought to dwell within human nature. Nor did it personify sin. Rather, the phrase referred to the physical life of human beings—life on earth—which is dominated by sin’s influence. In Christian conversion Paul saw that familiar pattern of human experience being destroyed. To link sin with the body is only to recognize that human beings in their earthly life (“life in the body”) are pervasively sinful. After describing the awful conflict in human experience, Paul cried out, “Who will deliver me from this body of death?” (Rom 7:24, <span>rsv<\/span>). Human life, “spoiled” by sin and its consequences at every point, requires Christ’s redemption (7:25–8:4).<\/p>\n<h5>The Body of the Believer<\/h5>\n<p>In conversion, believers are said by Paul to experience not only the “saving of the soul” but also the transformation of present life. They have died to sin and have been freed from sin’s bondage. Paul therefore called for holiness of life “in the flesh.” “Let not sin therefore reign in your mortal bodies, to make you obey their passions” (Rom 6:12, <span>rsv<\/span>). Righteousness, not sin, is to govern a Christian’s physical experience. The social and personal lives of believers are to be characterized by holiness. Believers are in the world (Jn 17:11) and are to live for God in the world (i.e., in their bodily existence); they are not to be indifferent to the world.<\/p>\n<p>Physical, earthly life thus takes on new significance. Paul told Christians to present their bodies as a living sacrifice (Rom 12:1). Each individual human life is to be a “living sacrifice” to God. Far from deprecating earthly existence, Paul saw that in Christ it had new potential. The reason is that the Holy Spirit is found there. “Your body is a temple of the Holy Spirit within you, which you have from God” (1 Cor 6:19, <span>rsv<\/span>). That affirmation is not to be read materialistically, as though the Spirit takes up residence in certain tissues; “body” means one’s whole physical, earthly existence.<\/p>\n<p>Paul also anticipated an ultimate transformation of life in the body through Christ. He spoke of the “redemption of our bodies” (Rom 8:23) and of the transformation of “our lowly bodies to be like his glorious body” (Phil 3:21). The Bible, although it has a realistic view of human sin and physical deterioration, does not share the pessimism of worldviews that seek escape from the world.<\/p>\n<h5>The Resurrection Body<\/h5>\n<p>The possible separation of body and soul did not occur to the Hebrew mind. Biblically, life beyond death is not bodiless but an existence for which a “new body” is prepared. Though Paul raised many questions in 1 Corinthians 15:35-57, it is clear that he saw continuity between the earthly body and the resurrection body. “It is sown a physical body, it is raised a spiritual body” (v 44). That expression may be derived in large part from the experience of Jesus, whose dead body was not only brought to life but also transformed so that it was not bound by earth. His resurrection body was derived from the earthly. But Paul was sure that in the promised resurrection, life would return to the body without its present limitations and with new manifestations. Death, said Paul, is thereby “swallowed up in victory” (v 54).<\/p>\n<p><em>See also<\/em> Resurrection; Body of Christ; Church; Man.<\/p>","content_en":"<h3>BODY<\/h3>\n<p>Term used biblically in several different ways, including certain metaphorical or theological expressions. Many of the biblical references illustrate special features of Hebrew thought about human life.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT writers used a number of Hebrew words translated “body” in English versions, mostly with reference to physical life. The body suffers; it is plagued with illness or is injured. Sometimes it is dead, that is, a corpse or carcass. Reference is even made to the “bodies” of spiritual beings—of the cherubim in Ezekiel’s vision (Ez 1:11) and of an angel (Dn 10:6). Jeremiah spoke of the bodies of pagan gods, referring to their images in the form of idols (Jer 10:1-16). Such usages indicate that the Hebrews thought of all beings, whether heavenly or earthly, as embodied.<\/p>\n<p>At times, the word “body” is close to the meaning of “flesh,” and frequently the same Hebrew word lies behind both terms. “Body” is man in his total physical experience. “Flesh” is generally used to refer to the sinfulness or creatureliness of man.<\/p>\n<p>Human beings have bodies and a bodily existence; each person also has a spirit and a spiritual dimension in life. But in Scripture the two are not set over against each other or viewed as separate “parts” of man. The body is not seen as a hindrance to the soul (as in much Greek thought). Not until the intertestamental period did Jewish writers begin to speak of the body as evil or as something set over against the soul.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Though “body” is used in the NT in the same ways as in the OT, the concept is given new significance. The body of Jesus (i.e., his corpse) was taken down from the cross (Mk 15:43). A body could experience illness and healing (5:29) and needed to be clothed (Jas 2:16); yet the body (i.e., physical life) is more than clothing (Mt 6:25). Jesus said not to fear those who kill the body but cannot kill the soul; rather, fear those who can destroy both soul and body in hell (10:28).<\/p>\n<p>At the Lord’s Supper Jesus said with reference to the bread, “This is my body,” and then added—with the cup in his hand—“This is my blood” (Mk 14:22, 24). Those terms from the OT sacrificial system were intended to underscore the sacrificial significance of Jesus’ death. Under both the old and new covenants, a real, physical life was offered in death for the sake of the “covenant people.”<\/p>\n<p>The apostle Paul made the term “body” a fundamental reference in the understanding of Christian experience. Most of the NT references to “body” are in his letters.<\/p>\n<h5>The Sinful Body<\/h5>\n<p>In Romans 6:6 Paul spoke of the destruction of the “sinful body.” The phrase did not mean that the body itself is sinful, as though sin is in some way tied to physical matter. Neither did it refer to some entity, sin, thought to dwell within human nature. Nor did it personify sin. Rather, the phrase referred to the physical life of human beings—life on earth—which is dominated by sin’s influence. In Christian conversion Paul saw that familiar pattern of human experience being destroyed. To link sin with the body is only to recognize that human beings in their earthly life (“life in the body”) are pervasively sinful. After describing the awful conflict in human experience, Paul cried out, “Who will deliver me from this body of death?” (Rom 7:24, <span>rsv<\/span>). Human life, “spoiled” by sin and its consequences at every point, requires Christ’s redemption (7:25–8:4).<\/p>\n<h5>The Body of the Believer<\/h5>\n<p>In conversion, believers are said by Paul to experience not only the “saving of the soul” but also the transformation of present life. They have died to sin and have been freed from sin’s bondage. Paul therefore called for holiness of life “in the flesh.” “Let not sin therefore reign in your mortal bodies, to make you obey their passions” (Rom 6:12, <span>rsv<\/span>). Righteousness, not sin, is to govern a Christian’s physical experience. The social and personal lives of believers are to be characterized by holiness. Believers are in the world (Jn 17:11) and are to live for God in the world (i.e., in their bodily existence); they are not to be indifferent to the world.<\/p>\n<p>Physical, earthly life thus takes on new significance. Paul told Christians to present their bodies as a living sacrifice (Rom 12:1). Each individual human life is to be a “living sacrifice” to God. Far from deprecating earthly existence, Paul saw that in Christ it had new potential. The reason is that the Holy Spirit is found there. “Your body is a temple of the Holy Spirit within you, which you have from God” (1 Cor 6:19, <span>rsv<\/span>). That affirmation is not to be read materialistically, as though the Spirit takes up residence in certain tissues; “body” means one’s whole physical, earthly existence.<\/p>\n<p>Paul also anticipated an ultimate transformation of life in the body through Christ. He spoke of the “redemption of our bodies” (Rom 8:23) and of the transformation of “our lowly bodies to be like his glorious body” (Phil 3:21). The Bible, although it has a realistic view of human sin and physical deterioration, does not share the pessimism of worldviews that seek escape from the world.<\/p>\n<h5>The Resurrection Body<\/h5>\n<p>The possible separation of body and soul did not occur to the Hebrew mind. Biblically, life beyond death is not bodiless but an existence for which a “new body” is prepared. Though Paul raised many questions in 1 Corinthians 15:35-57, it is clear that he saw continuity between the earthly body and the resurrection body. “It is sown a physical body, it is raised a spiritual body” (v 44). That expression may be derived in large part from the experience of Jesus, whose dead body was not only brought to life but also transformed so that it was not bound by earth. His resurrection body was derived from the earthly. But Paul was sure that in the promised resurrection, life would return to the body without its present limitations and with new manifestations. Death, said Paul, is thereby “swallowed up in victory” (v 54).<\/p>\n<p><em>See also<\/em> Resurrection; Body of Christ; Church; Man.<\/p>","summary_ro":"BODY Term used biblically in several different ways, including certain metaphorical or theological expressions. Many of the biblical references illustrate special features of Hebrew thought about human life. In the Old Testament The OT writers used a number of Hebrew words translated “body” in English versions, mostly with reference to physical life. The body suffers; it is plagued with illness or is injured. Sometimes it is dead, that is, a corpse or carcass. Reference is even made to the “b...","summary_en":"BODY Term used biblically in several different ways, including certain metaphorical or theological expressions. Many of the biblical references illustrate special features of Hebrew thought about human life. In the Old Testament The OT writers used a number of Hebrew words translated “body” in English versions, mostly with reference to physical life. The body suffers; it is plagued with illness or is injured. Sometimes it is dead, that is, a corpse or carcass. Reference is even made to the “b...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12232,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Feasts and Festivals of Israel","title_en":"Feasts and Festivals of Israel","content_ro":"<h3>FEASTS AND FESTIVALS OF ISRAEL<\/h3>\n<p>Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion.<\/p>\n\n<p>In contemporary usage “festival” usually refers to activities extending over a period of time, while “feast” indicates one part of the celebration, often a meal. However, in religious usage, both ancient and modern, the two words are used interchangeably. The ancient Hebrews employed the words <span class=\"hebrew\" lang=\"he\">mo’ed<\/span> (“seasons”) and <span class=\"hebrew\" lang=\"he\">hag<\/span> for their great public celebrations, while feasts of a more private nature were commonly described by the term <span class=\"hebrew\" lang=\"he\">mishteh<\/span><em>.<\/em> The majority of English translations of Scripture do not differentiate between these words.<\/p>\n<p class=\"h2\" id=\"FeastsandTheirFunctions\">Feasts and Their Functions<\/p>\n<p>Each festival places great emphasis on community participation and on the continuity of social or religious tradition, especially where the celebrations are elements of a regular civil or religious calendar. Without community backing, even in a family celebration, no festival can be successful. When there is communal participation, a festival can reinforce the individual and community memory of specific occasions, and can perpetuate that store of recollection over years and generations. Such shared memory has a cohesive effect upon a cooperating community, large or small, and serves to establish the traditions by which the group lives. If the festival commemorates a particular event or celebrates some lofty ideal, that theme becomes more firmly embedded in the minds of the participants by being associated repeatedly with the rites and ceremonies performed. The feasts of the ancient Hebrews had this positive function. The great festivals of their religious calendar commemorated specific occasions when God had reached out in power to intervene for his people or had provided for them in their distress. By celebrating these feasts on a regular basis, the Hebrews continually affirmed that their God had directed their destiny. Their repeated rehearsal of God’s help and love for them reminded them that he was still able to sustain them. Especially in times of hardship, it pointed to the reality of God’s presence and activity among them. Faith sustained by this means furnished an invaluable spiritual dimension to the life of the nation and provided a sense of continuity under divine provision and guidance. Only when corrupt or pagan elements were introduced into festive occasions did this important ingredient of national life begin to lose its vitality.<\/p>\n<p class=\"h2\" id=\"OldTestamentFestivals\">Old Testament Festivals<\/p>\n<h5>General Festivals<\/h5>\n<p>These occasions were surprisingly numerous in Israel, considering the rather austere mode of life reflected in much of the OT. No doubt such celebrations offset or compensated for the hardships and insecurities of existence in the ancient Near East, and the Israelites made the most of every opportunity. A wedding was one of the most obvious occasions for celebration, and it is not surprising that a feast was prepared for the marriage of Rachel and Jacob (Gn 29:22) in which the whole neighborhood participated. Just how long this particular feast lasted is unknown, but some marriage festivals continued for a week, as in the case of the marriage between Samson and the woman of Timnah (Jgs 14:17). Wine that makes glad man’s heart (Ps 104:15) was consumed freely on such occasions.<\/p>\n<p>Birthdays were often observed in a festive spirit, especially where a royal person was concerned (Gn 40:20). Solomon’s dream was commemorated with a feast provided for his servants (1 Kgs 3:15), and when the temple was dedicated, the occasion was celebrated for a full week (8:65). Kings and queens held feasts periodically to mark certain occasions or to express goodwill (cf. Est 1:3; 2:18; 5:4, 14; 7:2, 7; Dn 5:1). Herdsmen traditionally made a feast for the shearing of the first sheep (Dt 18:4).<\/p>\n<h5>Preexilic Festivals<\/h5>\n<p>In addition to the general festivals, which were frequently of a secular nature, communal feasts were prescribed for the Israelites that had a specifically spiritual significance. They were meant to emphasize the activity of God on behalf of his people and to remind them that continued divine blessing depended upon their obedience to his will. The catalog of festivals in Leviticus 23:2 began with an injunction to observe the Sabbath. The seventh day, in which God ceased from creating (Gn 2:3), was holy, though it is difficult to determine the extent to which it was kept until the time of Moses (Ex 20:8-11). From that time on, Sabbath observance stressed refraining from all work so as to commemorate properly God’s own rest from creative activity (31:17) and his deliverance of his people from bondage in Egypt (Dt 5:12-15). Sabbath celebration was the sign of a special relationship between God and the Israelites. During this 24-hour period, even trivial tasks like making a fire (Ex 35:3) or gathering wood (Nm 15:32-33) were prohibited on pain of death. Journeys of any distance also came under the Sabbath ban (Ex 16:29). Special offerings were part of the observance (Nm 28:9-10), and the bread of the Presence was replaced in the tabernacle (Lv 24:5-8). Despite the restrictions on activity, the Sabbath was meant to symbolize a time of happiness and security in the presence of God (cf. Is 58:13-14), since its observance would bring blessing to the individual and to the whole land.<\/p>\n<h6>Festival of the New Moon<\/h6>\n<p>The new moon was a monthly celebration based on the lunar calendar. It was especially appropriate for an agricultural people, since everyone could tell when the moon was new. Special offerings were prescribed for this festival, consisting of a burnt sacrifice, a grain offering, and a drink offering (Nm 28:11-15). In addition, a male goat was sacrificed to God as a sin offering, and trumpet blasts were sounded over the sacrificial offerings as a memorial before God (10:10). The sacrifices prescribed for the new moon festival were significantly greater than those required in Numbers 28:9-10 for the weekly Sabbath.<\/p>\n<p>This lunar feast was popular throughout Israelite history. During the monarchy, the Levites were required to assist the Aaronic priests at the new moon festival, as well as on the Sabbath (1 Chr 23:29-31). The preexilic prophets may well have taken advantage of the large gatherings to give guidance to the people or proclaim prophetic oracles (cf. 2 Kgs 4:23), though to what extent this was done is uncertain. Not everyone found the period of rest and celebration valuable, however, and Amos (Am 8:5) complained about those avaricious Israelites who felt that such observances interfered with the business of making a living. The feast could not be observed when the Judeans were in exile in Babylonia (cf. Hos 2:11), but under Ezra and Nehemiah, its observance was restored (Neh 10:33). In Isaiah 66:22-23 it was related to Israel’s final destiny and was an accepted part of the ordinances for Ezekiel’s ideal temple (Ez 45:17).<\/p>\n<p>The purpose of the festival was to enhance the unity of national life by reminding the Israelites that God’s covenant with their ancestors was permanent and still binding upon the nation. It also stressed the loving nature and providence of a God who could begin such a relationship and carry out his promises with complete faithfulness (cf. Ps 104:19).<\/p>\n<h6>The Festival of Trumpets<\/h6>\n<p>The Festival of Trumpets was celebrated on the first day of the seventh new moon. This month, subsequently named Tishri, was especially holy, and for this reason was governed by certain regulations different from those of ordinary new moon festivals. The trumpets were blown on the first day (Lv 23:24) as the animal and cereal sacrifices were offered. From Numbers 29:2-6 it appears that the offerings required for this particular feast exceeded those prescribed for normal Sabbath sacrifice, but were somewhat less than those required for the regular new moon festival (cf. Nm 28:11). This feast was to be observed as a day of solemn rest and as a holy convocation, and the trumpets were sounded as a triumphant memorial to God’s great provision for his people through the Sinai covenant.<\/p>\n<p>The seventh month was particularly sacred, partly because of its place in the hallowed cycle of sevens, but also because the Day of Atonement (or Yom Kippur) and the Feast of Tabernacles, or Booths (Shelters), occurred during this period. The latter feast followed the Day of Atonement by some five days (Lv 23:33), and its joyful character served to offset somewhat the solemnity of the annual penitential occasion when the nation confessed its collective sins and saw them banished symbolically into the wilderness as the scapegoat was driven from the congregation.<\/p>\n<h6>The Sabbatical Year<\/h6>\n<p>Another festival closely connected with the institution of the Sabbath was the sabbatical year. At the end of each cycle of six years, the following 12 months were observed as a “sabbath of rest for the land.” During this interval, the ground was to lie fallow (Ex 23:11) without any form of cultivation, and whatever sprouted and grew from it naturally was assigned to the poor and needy (Lv 25:6). This provision for the land itself constituted one of the most important ecological principles of Scripture. Like God’s people, the land was holy, and just as they needed to have regular intervals of rest from daily work in order to regain their energy and spiritual vitality through worship, so the ground needed to rest and recuperate from the strain of constant cultivation. The festival reminded the Israelites that the land on which they lived had been given to them by God in fulfillment of his covenant undertaking to provide richly for their physical needs (cf. Dt 8:7-10). To keep the Israelites from experiencing any shortages or other hardships during the Year of Sabbath, God promised that in the year immediately preceding the sabbatical period, the land would bear fruit to suffice for the next three years (Lv 25:21). This assurance was based upon the experience of the wilderness wanderings, when on the sixth day of the week sufficient manna appeared to last through the Sabbath (Ex 16:5).<\/p>\n<p>In this festival period, God’s absolute claim over the land was reaffirmed (cf. Lv 25:23), and the faith of the nation in God’s ability to provide for future needs was reinforced. The provisions that freed the land for a year from agricultural bondage were paralleled in the seventh year of rest by those requiring liberation of slaves and debtors. These underprivileged members of society were to be released from their obligations of servitude. As a result, men and women who had become slaves for one reason or another were given personal liberty (Ex 21:2-6), and under proclamation of the Lord’s release, the provisions applying to debt were rescinded (Dt 15:1-6). The sabbatical year seems to have been a regular part of preexilic Israelite life, although some abuses were noted in Jeremiah 34:8-22. There the prophet took advantage of the opportunity presented to instruct the people in the nature and purpose of the sabbatical year ordinance. He also warned the wayward Judeans that because they had disobeyed the commands of God in denying proper liberty to their slaves, they would have their own freedom taken away in a far more serious manner by being carried captive to Babylonia after seeing their land destroyed. The lesson was not lost upon those who returned from exile, for under the administration of Nehemiah, the Jews bound themselves by a covenant to observe the principle of the sabbatical year (Neh 10:31). This undertaking evidently took its impetus from the reading of the law of Moses at the Feast of Booths (Shelters), which coincidentally occurred at the beginning of the sabbatical year (Neh 8:13-18).<\/p>\n<h6>Jubilee<\/h6>\n<p>Still another feast based on the principle of the sabbath was the Year of Jubilee, or Pentecostal year (Lv 25:8-55; 27:17-24). As the sabbatical year was related to the concept of the seventh day, so the Pentecostal (50th) year marked the completion of a cycle of seven sabbatical years. The commencement of a jubilee year was proclaimed on the Day of Atonement throughout the land by means of trumpet blasts (Lv 25:9). The activities that took place during the Pentecostal year were similar to those prescribed for the sabbatical year. A special feature was that land that had been sold during the preceding 49 years was returned to its original owners, a procedure that sometimes involved financial adjustments. To prevent abuse of the process through opportunism or speculation, the Hebrews were instructed to deal fairly and honestly with one another in the fear of God, who was the real owner of the land (Lv 25:14-17). As with the sabbatical year, God promised to make provision before the jubilee year so that no one would suffer hardship. It was during the Year of Jubilee that those who were slaves in Hebrew households were given their liberty, so that everyone in the land would commence a new cycle of sabbatical years on the same footing, as free persons under God.<\/p>\n<h5>Seasonal Festivals<\/h5>\n<p>Three annual festivals that followed the seasons of the year rather than phases of the moon furnished important occasions for commemorating God’s power and provision in national life. These festivals were designated by the term <span class=\"hebrew\" lang=\"he\">hag<\/span><em>,<\/em> indicating a festival usually observed by some sort of pilgrimage. These three festivals were prescribed in Exodus 23:14-17 and Deuteronomy 16:16, and consisted of the Feast of Passover and Unleavened Bread, the Feast of Weeks (Pentecost), and the Festival of Booths (Tabernacles). On these occasions, all the males of Israel were commanded to make pilgrimage to the sanctuary and celebrate these festivals (Ex 12:14). The Passover and the Feast of Unleavened Bread were originally separate ordinances, but since the latter always followed immediately upon the Passover rite, they naturally blended into a single festival.<\/p>\n<h6>Passover<\/h6>\n<p>The Passover was of supreme theological significance for the Israelites, since it marked one of the most momentous acts of divine intervention in their history, the beginning of their deliverance from bondage in Egypt when, in the final plague, God destroyed the firstborn of the Egyptians but spared those Israelites whose homes had blood smeared on the doorposts (Ex 12:11-30). God commanded that the day was to be observed as a memorial feast (v 14), and the next Passover celebration occurred in the Sinai Desert (Nm 9:1-5). In the Hebrew calendar the Passover festival came in the first month, called Abib in Deuteronomy 16:1, but known after the exile as Nisan (cf. Neh 2:1). The Passover rite took place the 14th evening (Lv 23:5), and this was followed by a seven-day period during which nothing leavened was to be eaten. The principle for removing all leaven from bread was similar to that underlying the draining of blood from animal flesh. Both leaven and blood had quickening power and were to be kept separate as an offering to God. The first and seventh days of this period were marked by a holy assembly, during which the only work permitted was the preparation of food (Ex 12:16). This period when unleavened bread was eaten was described as a festival because it opened the seven-week period of grain harvest (Dt 16:9). During this feast, special burnt sacrifices were offered, followed with a sheaf of newly harvested barley at the Feast of Firstfruits. By NT times the festivals of Passover and Unleavened Bread were well-attended celebrations and were known as the “days of unleavened bread” (Lk 22:1; Acts 12:3). The theme of Israel’s deliverance from the power of Egypt by divine intervention assured the Israelites that God was always ready to act on behalf of a faithful and obedient covenant people. It also reminded them that they had once been slaves (Dt 16:12). In Israelite life the early Passover and Unleavened Bread observances were comparatively simple in character, but during the monarchy more elaborate Passover rituals came into use (cf. 2 Kgs 23:21-23; 2 Chr 35:1-19).<\/p>\n<h6>Pentecost<\/h6>\n<p>The second great festival, Pentecost (or Weeks) lasted one day only and was observed on the 50th day after the newly harvested barley sheaf had been waved before the Lord at the end of the Feast of Unleavened Bread (Dt 16:9-12). The festival marked the end of the barley harvest and the beginning of the wheat harvest, the beginning of the period when firstfruits could be offered (cf. Ex 23:16; 34:22; Nm 28:26). The feast day was marked by the presentation of two wheat-flour loaves along with sacrifices of seven lambs, two rams, and a bull (Lv 23:15-20). Freewill gifts to God were presented to reflect gratitude for his blessings, and the entire occasion was one of communal rejoicing (Dt 16:10-11). Since Pentecost was essentially a harvest festival (Ex 23:16), the Israelites were called on to recognize that they depended entirely upon God for their material prosperity. In Deuteronomy 26, specific instructions were given for the ritual of presenting firstfruits from the harvest. It comprised a great confession of faith set within the framework of Israel’s history, and it recounted God’s deliverance of the nation from Egyptian oppression and his provision of a land that could amply supply the needs of his people.<\/p>\n<h6>Festival of Tabernacles<\/h6>\n<p>This festival, known variously as the Feast of Booths, Tabernacles, Shelters (Lv 23:34; Dt 16:13), or Ingathering (Ex 34:22), was the third great occasion that all Hebrew males were required to observe annually. It began on the 15th day of the seventh month (Tishri), shortly after the observance of the Day of Atonement, which fell on the 10th day. The Feast of Booths lasted for one week and involved pilgrimage. It was associated initially with the end of the year (Ex 34:22), when the agricultural work had been completed. The first day was marked by a symbolic cessation from all activity, after which burnt offerings were presented to the Lord. The eighth day was also one on which the congregation of Israel abstained from manual work and again offered burnt sacrifices. Leviticus 23:39-43 furnished details for the rituals that gave the festival its special name of booths or shelters or tabernacles. The fruit of “goodly trees” was to be gathered on the first day of the feast, along with palm fronds, willow branches, and boughs from trees in full leaf. From these, rough shelters or booths were to be constructed in which the people lived for the week of the feast. Every seventh year the observances were marked by a public recital of the covenant provisions to which the Israelites under Moses had committed themselves, a procedure designed to keep fresh in their minds the obligations as well as the blessings of the covenant relationship. A particularly significant observance of the Feast of Tabernacles took place in the time of Ezra, when the Judean community returned from Babylon—a celebration of a kind unknown for centuries (Neh 8:13-18). From the context it appears that observance of the feast had lapsed during the monarchy. The feast at Shiloh where Hannah was mistaken for a drunken woman and the feast referred to in Judges 21:19 were evidently the Feast of Booths. In a prophetic vision in which he saw all nations coming to Jerusalem to observe the Festival of Booths, Zechariah warned that those who did not continue this tradition could expect hardship and shortages of food (Zec 14:16-19).<\/p>\n<h5>Postexilic Festivals<\/h5>\n<p>There are a few minor festivals that were created in the period after the Jews returned from exile; some of these festivals had their origin in specific historical occasions.<\/p>\n<h6>The Festival of Purim<\/h6>\n<p>The Festival of Purim, also known as the Festival of Lots, was a joyful occasion occurring on the 14th day of the 12th month (Adar). It celebrated the way in which Esther and Mordecai were used by God to deliver his people in the Persian Empire from extermination by Haman (Est 9:21, 24-28). The feast was observed on the 14th day of Adar by those living in villages, and on the 15th by the inhabitants of walled towns and cities. The explanation of the name of the festival is given in Esther 9:24-26, and its observance reminded the Hebrews of God’s ability to save them during a time of anti-Semitic activity in Persia. The deliverance memorialized in this festival has consoled the Jews on other occasions when they have suffered persecution. Traditionally the scroll of Esther was read aloud in the synagogue on the evening before the feast, and there was a great outcry, especially among the children present, whenever the names of the hated Haman and his sons were mentioned.<\/p>\n<h6>Festival of the Dedication of the Temple<\/h6>\n<p>Another joyous festival that lasted for eight days was the Feast of the Dedication of the Temple (1 Macc 4:52-59; 2 Macc 10:6-8), familiar to modern readers as Hanukkah, or the Festival of Lights. The specific dedication that prompted the feast occurred in 164 <span>BC<\/span>, when Judas Maccabeus reconsecrated the temple in Jerusalem after it had been defiled by Antiochus IV Epiphanes. The celebrations commenced on the 25th day of the ninth month (Kislev) and were marked at night by blazing lights and lanterns. The stories of brave opposition by the Maccabees to the crushing forces of paganism were recounted, and the feast was one of praise to God for his marvelous deliverance of the Jews during the Maccabean period.<\/p>\n<p class=\"h2\" id=\"NewTestamentFestivals\">New Testament Festivals<\/p>\n<p>In Christ’s time the Sabbath was observed rigorously and was the occasion for synagogue worship (cf. Lk 4:16; Acts 13:14; 18:4). Pharisaic law prohibited all work, and Jesus came into conflict with the authorities periodically for breaches of the Sabbath regulations (cf. Mt 12:1-4; Mk 3:1-5; Lk 13:10-17). In the primitive church, worship occurred on “the first day of the week” (i.e., Sunday) to commemorate Christ’s resurrection. The early Christians initially participated in Jewish ceremonies (cf. Acts 20:16; 1 Cor 16:8). It was during the Feast of Pentecost, after Christ’s resurrection and ascension, that the Spirit was poured out (Acts 2:1-4), fulfilling Joel 2:28-32 and commencing the history of the Christian church as such.<\/p>\n<p>The Passover and Feast of Unleavened Bread were of great significance in the life of Christ (cf. Jn 4:45; 5:1; 6:4; 12:1-26), for the occasion was a very popular one in NT times (cf. 12:20). On the Passover, Pilate had instituted the custom of clemency to a prisoner nominated by the populace (Mt 27:15; Mk 15:6). Jesus participated actively in the Passover rituals (cf. Lk 2:42; Jn 2:13; 6:4). The Last Supper with his disciples occurred just prior to the Passover (Jn 13:1), when Judas Iscariot betrayed Jesus to the Pharisees (Lk 22:4-6). The breaking of bread and the drinking of wine at that Passover celebration (Mk 14:22-25) were related directly to Christ’s forthcoming death on the cross in a sacramental manner. Christ’s disciples were instructed to observe this rite as a memorial of his suffering and death for human sin (1 Cor 11:24-26) and as a proclamation of the power of the cross until the Lord returns in glory. Some scholars have suggested that Christ was actually hanging on the cross when the Passover lamb was being slaughtered, and if that chronology is correct, it would represent Jesus graphically as the “Lamb of God, who takes away the sin of the world” (Jn 1:29, <span>rsv<\/span>). Jesus was also present once when the Feast of Tabernacles was celebrated (7:10). In his day water was carried in procession from the pool of Siloam as an offering to God, and the ceremony most probably prompted Christ’s discourse on living water and eternal life (vv 37-39). On at least one occasion Jesus was in Jerusalem when the Festival of Lights occurred (Jn 10:22) and narrowly missed death by stoning.<\/p>\n<p>Jesus was entertained occasionally at private feasts (cf. Lk 5:29), and once remedied an emergency situation when the wine ran out at a wedding ceremony (Jn 2:8-10). He was critical of the Pharisees for securing the chief seats at feasts (Mt 23:6; Mk 12:39; Lk 20:46) and taught that festivals ought to benefit the poor (Lk 14:13).<\/p>\n<p class=\"h2\" id=\"SymbolismofFeasts\">Symbolism of Feasts<\/p>\n<p>Many aspects of the ancient Hebrew feasts were interpreted symbolically in the early church. Paul regarded the earliest Hebrew Christians as the firstfruits of the Israel of God (Rom 11:16). In Romans 8:23, the Holy Spirit as possessed by Christians was regarded as only a token of what was to come, and as such was the firstfruit of the Spirit. Christians themselves were described in James 1:18 as the firstfruits of God’s creatures who were brought forth by the Word of Truth. The resurrection of Jesus was considered by Paul to be the firstfruits of those who slept (1 Cor 15:20, 23). In an allusion to OT festivals, Paul spoke of the Sabbaths, new moons, and feasts as merely being a shadow of good things to come (Col 2:16-17). The Passover was used figuratively to emphasize that Christ our Passover Lamb had been sacrificed for us. Believers were urged to keep the feast with the unleavened bread of sincerity and truth, and not with the old leaven of malice and evil (1 Cor 5:7-8).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Offerings and Sacrifices; Tabernacle; Temple.<\/p>","content_en":"<h3>FEASTS AND FESTIVALS OF ISRAEL<\/h3>\n<p>Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion.<\/p>\n\n<p>In contemporary usage “festival” usually refers to activities extending over a period of time, while “feast” indicates one part of the celebration, often a meal. However, in religious usage, both ancient and modern, the two words are used interchangeably. The ancient Hebrews employed the words <span class=\"hebrew\" lang=\"he\">mo’ed<\/span> (“seasons”) and <span class=\"hebrew\" lang=\"he\">hag<\/span> for their great public celebrations, while feasts of a more private nature were commonly described by the term <span class=\"hebrew\" lang=\"he\">mishteh<\/span><em>.<\/em> The majority of English translations of Scripture do not differentiate between these words.<\/p>\n<p class=\"h2\" id=\"FeastsandTheirFunctions\">Feasts and Their Functions<\/p>\n<p>Each festival places great emphasis on community participation and on the continuity of social or religious tradition, especially where the celebrations are elements of a regular civil or religious calendar. Without community backing, even in a family celebration, no festival can be successful. When there is communal participation, a festival can reinforce the individual and community memory of specific occasions, and can perpetuate that store of recollection over years and generations. Such shared memory has a cohesive effect upon a cooperating community, large or small, and serves to establish the traditions by which the group lives. If the festival commemorates a particular event or celebrates some lofty ideal, that theme becomes more firmly embedded in the minds of the participants by being associated repeatedly with the rites and ceremonies performed. The feasts of the ancient Hebrews had this positive function. The great festivals of their religious calendar commemorated specific occasions when God had reached out in power to intervene for his people or had provided for them in their distress. By celebrating these feasts on a regular basis, the Hebrews continually affirmed that their God had directed their destiny. Their repeated rehearsal of God’s help and love for them reminded them that he was still able to sustain them. Especially in times of hardship, it pointed to the reality of God’s presence and activity among them. Faith sustained by this means furnished an invaluable spiritual dimension to the life of the nation and provided a sense of continuity under divine provision and guidance. Only when corrupt or pagan elements were introduced into festive occasions did this important ingredient of national life begin to lose its vitality.<\/p>\n<p class=\"h2\" id=\"OldTestamentFestivals\">Old Testament Festivals<\/p>\n<h5>General Festivals<\/h5>\n<p>These occasions were surprisingly numerous in Israel, considering the rather austere mode of life reflected in much of the OT. No doubt such celebrations offset or compensated for the hardships and insecurities of existence in the ancient Near East, and the Israelites made the most of every opportunity. A wedding was one of the most obvious occasions for celebration, and it is not surprising that a feast was prepared for the marriage of Rachel and Jacob (Gn 29:22) in which the whole neighborhood participated. Just how long this particular feast lasted is unknown, but some marriage festivals continued for a week, as in the case of the marriage between Samson and the woman of Timnah (Jgs 14:17). Wine that makes glad man’s heart (Ps 104:15) was consumed freely on such occasions.<\/p>\n<p>Birthdays were often observed in a festive spirit, especially where a royal person was concerned (Gn 40:20). Solomon’s dream was commemorated with a feast provided for his servants (1 Kgs 3:15), and when the temple was dedicated, the occasion was celebrated for a full week (8:65). Kings and queens held feasts periodically to mark certain occasions or to express goodwill (cf. Est 1:3; 2:18; 5:4, 14; 7:2, 7; Dn 5:1). Herdsmen traditionally made a feast for the shearing of the first sheep (Dt 18:4).<\/p>\n<h5>Preexilic Festivals<\/h5>\n<p>In addition to the general festivals, which were frequently of a secular nature, communal feasts were prescribed for the Israelites that had a specifically spiritual significance. They were meant to emphasize the activity of God on behalf of his people and to remind them that continued divine blessing depended upon their obedience to his will. The catalog of festivals in Leviticus 23:2 began with an injunction to observe the Sabbath. The seventh day, in which God ceased from creating (Gn 2:3), was holy, though it is difficult to determine the extent to which it was kept until the time of Moses (Ex 20:8-11). From that time on, Sabbath observance stressed refraining from all work so as to commemorate properly God’s own rest from creative activity (31:17) and his deliverance of his people from bondage in Egypt (Dt 5:12-15). Sabbath celebration was the sign of a special relationship between God and the Israelites. During this 24-hour period, even trivial tasks like making a fire (Ex 35:3) or gathering wood (Nm 15:32-33) were prohibited on pain of death. Journeys of any distance also came under the Sabbath ban (Ex 16:29). Special offerings were part of the observance (Nm 28:9-10), and the bread of the Presence was replaced in the tabernacle (Lv 24:5-8). Despite the restrictions on activity, the Sabbath was meant to symbolize a time of happiness and security in the presence of God (cf. Is 58:13-14), since its observance would bring blessing to the individual and to the whole land.<\/p>\n<h6>Festival of the New Moon<\/h6>\n<p>The new moon was a monthly celebration based on the lunar calendar. It was especially appropriate for an agricultural people, since everyone could tell when the moon was new. Special offerings were prescribed for this festival, consisting of a burnt sacrifice, a grain offering, and a drink offering (Nm 28:11-15). In addition, a male goat was sacrificed to God as a sin offering, and trumpet blasts were sounded over the sacrificial offerings as a memorial before God (10:10). The sacrifices prescribed for the new moon festival were significantly greater than those required in Numbers 28:9-10 for the weekly Sabbath.<\/p>\n<p>This lunar feast was popular throughout Israelite history. During the monarchy, the Levites were required to assist the Aaronic priests at the new moon festival, as well as on the Sabbath (1 Chr 23:29-31). The preexilic prophets may well have taken advantage of the large gatherings to give guidance to the people or proclaim prophetic oracles (cf. 2 Kgs 4:23), though to what extent this was done is uncertain. Not everyone found the period of rest and celebration valuable, however, and Amos (Am 8:5) complained about those avaricious Israelites who felt that such observances interfered with the business of making a living. The feast could not be observed when the Judeans were in exile in Babylonia (cf. Hos 2:11), but under Ezra and Nehemiah, its observance was restored (Neh 10:33). In Isaiah 66:22-23 it was related to Israel’s final destiny and was an accepted part of the ordinances for Ezekiel’s ideal temple (Ez 45:17).<\/p>\n<p>The purpose of the festival was to enhance the unity of national life by reminding the Israelites that God’s covenant with their ancestors was permanent and still binding upon the nation. It also stressed the loving nature and providence of a God who could begin such a relationship and carry out his promises with complete faithfulness (cf. Ps 104:19).<\/p>\n<h6>The Festival of Trumpets<\/h6>\n<p>The Festival of Trumpets was celebrated on the first day of the seventh new moon. This month, subsequently named Tishri, was especially holy, and for this reason was governed by certain regulations different from those of ordinary new moon festivals. The trumpets were blown on the first day (Lv 23:24) as the animal and cereal sacrifices were offered. From Numbers 29:2-6 it appears that the offerings required for this particular feast exceeded those prescribed for normal Sabbath sacrifice, but were somewhat less than those required for the regular new moon festival (cf. Nm 28:11). This feast was to be observed as a day of solemn rest and as a holy convocation, and the trumpets were sounded as a triumphant memorial to God’s great provision for his people through the Sinai covenant.<\/p>\n<p>The seventh month was particularly sacred, partly because of its place in the hallowed cycle of sevens, but also because the Day of Atonement (or Yom Kippur) and the Feast of Tabernacles, or Booths (Shelters), occurred during this period. The latter feast followed the Day of Atonement by some five days (Lv 23:33), and its joyful character served to offset somewhat the solemnity of the annual penitential occasion when the nation confessed its collective sins and saw them banished symbolically into the wilderness as the scapegoat was driven from the congregation.<\/p>\n<h6>The Sabbatical Year<\/h6>\n<p>Another festival closely connected with the institution of the Sabbath was the sabbatical year. At the end of each cycle of six years, the following 12 months were observed as a “sabbath of rest for the land.” During this interval, the ground was to lie fallow (Ex 23:11) without any form of cultivation, and whatever sprouted and grew from it naturally was assigned to the poor and needy (Lv 25:6). This provision for the land itself constituted one of the most important ecological principles of Scripture. Like God’s people, the land was holy, and just as they needed to have regular intervals of rest from daily work in order to regain their energy and spiritual vitality through worship, so the ground needed to rest and recuperate from the strain of constant cultivation. The festival reminded the Israelites that the land on which they lived had been given to them by God in fulfillment of his covenant undertaking to provide richly for their physical needs (cf. Dt 8:7-10). To keep the Israelites from experiencing any shortages or other hardships during the Year of Sabbath, God promised that in the year immediately preceding the sabbatical period, the land would bear fruit to suffice for the next three years (Lv 25:21). This assurance was based upon the experience of the wilderness wanderings, when on the sixth day of the week sufficient manna appeared to last through the Sabbath (Ex 16:5).<\/p>\n<p>In this festival period, God’s absolute claim over the land was reaffirmed (cf. Lv 25:23), and the faith of the nation in God’s ability to provide for future needs was reinforced. The provisions that freed the land for a year from agricultural bondage were paralleled in the seventh year of rest by those requiring liberation of slaves and debtors. These underprivileged members of society were to be released from their obligations of servitude. As a result, men and women who had become slaves for one reason or another were given personal liberty (Ex 21:2-6), and under proclamation of the Lord’s release, the provisions applying to debt were rescinded (Dt 15:1-6). The sabbatical year seems to have been a regular part of preexilic Israelite life, although some abuses were noted in Jeremiah 34:8-22. There the prophet took advantage of the opportunity presented to instruct the people in the nature and purpose of the sabbatical year ordinance. He also warned the wayward Judeans that because they had disobeyed the commands of God in denying proper liberty to their slaves, they would have their own freedom taken away in a far more serious manner by being carried captive to Babylonia after seeing their land destroyed. The lesson was not lost upon those who returned from exile, for under the administration of Nehemiah, the Jews bound themselves by a covenant to observe the principle of the sabbatical year (Neh 10:31). This undertaking evidently took its impetus from the reading of the law of Moses at the Feast of Booths (Shelters), which coincidentally occurred at the beginning of the sabbatical year (Neh 8:13-18).<\/p>\n<h6>Jubilee<\/h6>\n<p>Still another feast based on the principle of the sabbath was the Year of Jubilee, or Pentecostal year (Lv 25:8-55; 27:17-24). As the sabbatical year was related to the concept of the seventh day, so the Pentecostal (50th) year marked the completion of a cycle of seven sabbatical years. The commencement of a jubilee year was proclaimed on the Day of Atonement throughout the land by means of trumpet blasts (Lv 25:9). The activities that took place during the Pentecostal year were similar to those prescribed for the sabbatical year. A special feature was that land that had been sold during the preceding 49 years was returned to its original owners, a procedure that sometimes involved financial adjustments. To prevent abuse of the process through opportunism or speculation, the Hebrews were instructed to deal fairly and honestly with one another in the fear of God, who was the real owner of the land (Lv 25:14-17). As with the sabbatical year, God promised to make provision before the jubilee year so that no one would suffer hardship. It was during the Year of Jubilee that those who were slaves in Hebrew households were given their liberty, so that everyone in the land would commence a new cycle of sabbatical years on the same footing, as free persons under God.<\/p>\n<h5>Seasonal Festivals<\/h5>\n<p>Three annual festivals that followed the seasons of the year rather than phases of the moon furnished important occasions for commemorating God’s power and provision in national life. These festivals were designated by the term <span class=\"hebrew\" lang=\"he\">hag<\/span><em>,<\/em> indicating a festival usually observed by some sort of pilgrimage. These three festivals were prescribed in Exodus 23:14-17 and Deuteronomy 16:16, and consisted of the Feast of Passover and Unleavened Bread, the Feast of Weeks (Pentecost), and the Festival of Booths (Tabernacles). On these occasions, all the males of Israel were commanded to make pilgrimage to the sanctuary and celebrate these festivals (Ex 12:14). The Passover and the Feast of Unleavened Bread were originally separate ordinances, but since the latter always followed immediately upon the Passover rite, they naturally blended into a single festival.<\/p>\n<h6>Passover<\/h6>\n<p>The Passover was of supreme theological significance for the Israelites, since it marked one of the most momentous acts of divine intervention in their history, the beginning of their deliverance from bondage in Egypt when, in the final plague, God destroyed the firstborn of the Egyptians but spared those Israelites whose homes had blood smeared on the doorposts (Ex 12:11-30). God commanded that the day was to be observed as a memorial feast (v 14), and the next Passover celebration occurred in the Sinai Desert (Nm 9:1-5). In the Hebrew calendar the Passover festival came in the first month, called Abib in Deuteronomy 16:1, but known after the exile as Nisan (cf. Neh 2:1). The Passover rite took place the 14th evening (Lv 23:5), and this was followed by a seven-day period during which nothing leavened was to be eaten. The principle for removing all leaven from bread was similar to that underlying the draining of blood from animal flesh. Both leaven and blood had quickening power and were to be kept separate as an offering to God. The first and seventh days of this period were marked by a holy assembly, during which the only work permitted was the preparation of food (Ex 12:16). This period when unleavened bread was eaten was described as a festival because it opened the seven-week period of grain harvest (Dt 16:9). During this feast, special burnt sacrifices were offered, followed with a sheaf of newly harvested barley at the Feast of Firstfruits. By NT times the festivals of Passover and Unleavened Bread were well-attended celebrations and were known as the “days of unleavened bread” (Lk 22:1; Acts 12:3). The theme of Israel’s deliverance from the power of Egypt by divine intervention assured the Israelites that God was always ready to act on behalf of a faithful and obedient covenant people. It also reminded them that they had once been slaves (Dt 16:12). In Israelite life the early Passover and Unleavened Bread observances were comparatively simple in character, but during the monarchy more elaborate Passover rituals came into use (cf. 2 Kgs 23:21-23; 2 Chr 35:1-19).<\/p>\n<h6>Pentecost<\/h6>\n<p>The second great festival, Pentecost (or Weeks) lasted one day only and was observed on the 50th day after the newly harvested barley sheaf had been waved before the Lord at the end of the Feast of Unleavened Bread (Dt 16:9-12). The festival marked the end of the barley harvest and the beginning of the wheat harvest, the beginning of the period when firstfruits could be offered (cf. Ex 23:16; 34:22; Nm 28:26). The feast day was marked by the presentation of two wheat-flour loaves along with sacrifices of seven lambs, two rams, and a bull (Lv 23:15-20). Freewill gifts to God were presented to reflect gratitude for his blessings, and the entire occasion was one of communal rejoicing (Dt 16:10-11). Since Pentecost was essentially a harvest festival (Ex 23:16), the Israelites were called on to recognize that they depended entirely upon God for their material prosperity. In Deuteronomy 26, specific instructions were given for the ritual of presenting firstfruits from the harvest. It comprised a great confession of faith set within the framework of Israel’s history, and it recounted God’s deliverance of the nation from Egyptian oppression and his provision of a land that could amply supply the needs of his people.<\/p>\n<h6>Festival of Tabernacles<\/h6>\n<p>This festival, known variously as the Feast of Booths, Tabernacles, Shelters (Lv 23:34; Dt 16:13), or Ingathering (Ex 34:22), was the third great occasion that all Hebrew males were required to observe annually. It began on the 15th day of the seventh month (Tishri), shortly after the observance of the Day of Atonement, which fell on the 10th day. The Feast of Booths lasted for one week and involved pilgrimage. It was associated initially with the end of the year (Ex 34:22), when the agricultural work had been completed. The first day was marked by a symbolic cessation from all activity, after which burnt offerings were presented to the Lord. The eighth day was also one on which the congregation of Israel abstained from manual work and again offered burnt sacrifices. Leviticus 23:39-43 furnished details for the rituals that gave the festival its special name of booths or shelters or tabernacles. The fruit of “goodly trees” was to be gathered on the first day of the feast, along with palm fronds, willow branches, and boughs from trees in full leaf. From these, rough shelters or booths were to be constructed in which the people lived for the week of the feast. Every seventh year the observances were marked by a public recital of the covenant provisions to which the Israelites under Moses had committed themselves, a procedure designed to keep fresh in their minds the obligations as well as the blessings of the covenant relationship. A particularly significant observance of the Feast of Tabernacles took place in the time of Ezra, when the Judean community returned from Babylon—a celebration of a kind unknown for centuries (Neh 8:13-18). From the context it appears that observance of the feast had lapsed during the monarchy. The feast at Shiloh where Hannah was mistaken for a drunken woman and the feast referred to in Judges 21:19 were evidently the Feast of Booths. In a prophetic vision in which he saw all nations coming to Jerusalem to observe the Festival of Booths, Zechariah warned that those who did not continue this tradition could expect hardship and shortages of food (Zec 14:16-19).<\/p>\n<h5>Postexilic Festivals<\/h5>\n<p>There are a few minor festivals that were created in the period after the Jews returned from exile; some of these festivals had their origin in specific historical occasions.<\/p>\n<h6>The Festival of Purim<\/h6>\n<p>The Festival of Purim, also known as the Festival of Lots, was a joyful occasion occurring on the 14th day of the 12th month (Adar). It celebrated the way in which Esther and Mordecai were used by God to deliver his people in the Persian Empire from extermination by Haman (Est 9:21, 24-28). The feast was observed on the 14th day of Adar by those living in villages, and on the 15th by the inhabitants of walled towns and cities. The explanation of the name of the festival is given in Esther 9:24-26, and its observance reminded the Hebrews of God’s ability to save them during a time of anti-Semitic activity in Persia. The deliverance memorialized in this festival has consoled the Jews on other occasions when they have suffered persecution. Traditionally the scroll of Esther was read aloud in the synagogue on the evening before the feast, and there was a great outcry, especially among the children present, whenever the names of the hated Haman and his sons were mentioned.<\/p>\n<h6>Festival of the Dedication of the Temple<\/h6>\n<p>Another joyous festival that lasted for eight days was the Feast of the Dedication of the Temple (1 Macc 4:52-59; 2 Macc 10:6-8), familiar to modern readers as Hanukkah, or the Festival of Lights. The specific dedication that prompted the feast occurred in 164 <span>BC<\/span>, when Judas Maccabeus reconsecrated the temple in Jerusalem after it had been defiled by Antiochus IV Epiphanes. The celebrations commenced on the 25th day of the ninth month (Kislev) and were marked at night by blazing lights and lanterns. The stories of brave opposition by the Maccabees to the crushing forces of paganism were recounted, and the feast was one of praise to God for his marvelous deliverance of the Jews during the Maccabean period.<\/p>\n<p class=\"h2\" id=\"NewTestamentFestivals\">New Testament Festivals<\/p>\n<p>In Christ’s time the Sabbath was observed rigorously and was the occasion for synagogue worship (cf. Lk 4:16; Acts 13:14; 18:4). Pharisaic law prohibited all work, and Jesus came into conflict with the authorities periodically for breaches of the Sabbath regulations (cf. Mt 12:1-4; Mk 3:1-5; Lk 13:10-17). In the primitive church, worship occurred on “the first day of the week” (i.e., Sunday) to commemorate Christ’s resurrection. The early Christians initially participated in Jewish ceremonies (cf. Acts 20:16; 1 Cor 16:8). It was during the Feast of Pentecost, after Christ’s resurrection and ascension, that the Spirit was poured out (Acts 2:1-4), fulfilling Joel 2:28-32 and commencing the history of the Christian church as such.<\/p>\n<p>The Passover and Feast of Unleavened Bread were of great significance in the life of Christ (cf. Jn 4:45; 5:1; 6:4; 12:1-26), for the occasion was a very popular one in NT times (cf. 12:20). On the Passover, Pilate had instituted the custom of clemency to a prisoner nominated by the populace (Mt 27:15; Mk 15:6). Jesus participated actively in the Passover rituals (cf. Lk 2:42; Jn 2:13; 6:4). The Last Supper with his disciples occurred just prior to the Passover (Jn 13:1), when Judas Iscariot betrayed Jesus to the Pharisees (Lk 22:4-6). The breaking of bread and the drinking of wine at that Passover celebration (Mk 14:22-25) were related directly to Christ’s forthcoming death on the cross in a sacramental manner. Christ’s disciples were instructed to observe this rite as a memorial of his suffering and death for human sin (1 Cor 11:24-26) and as a proclamation of the power of the cross until the Lord returns in glory. Some scholars have suggested that Christ was actually hanging on the cross when the Passover lamb was being slaughtered, and if that chronology is correct, it would represent Jesus graphically as the “Lamb of God, who takes away the sin of the world” (Jn 1:29, <span>rsv<\/span>). Jesus was also present once when the Feast of Tabernacles was celebrated (7:10). In his day water was carried in procession from the pool of Siloam as an offering to God, and the ceremony most probably prompted Christ’s discourse on living water and eternal life (vv 37-39). On at least one occasion Jesus was in Jerusalem when the Festival of Lights occurred (Jn 10:22) and narrowly missed death by stoning.<\/p>\n<p>Jesus was entertained occasionally at private feasts (cf. Lk 5:29), and once remedied an emergency situation when the wine ran out at a wedding ceremony (Jn 2:8-10). He was critical of the Pharisees for securing the chief seats at feasts (Mt 23:6; Mk 12:39; Lk 20:46) and taught that festivals ought to benefit the poor (Lk 14:13).<\/p>\n<p class=\"h2\" id=\"SymbolismofFeasts\">Symbolism of Feasts<\/p>\n<p>Many aspects of the ancient Hebrew feasts were interpreted symbolically in the early church. Paul regarded the earliest Hebrew Christians as the firstfruits of the Israel of God (Rom 11:16). In Romans 8:23, the Holy Spirit as possessed by Christians was regarded as only a token of what was to come, and as such was the firstfruit of the Spirit. Christians themselves were described in James 1:18 as the firstfruits of God’s creatures who were brought forth by the Word of Truth. The resurrection of Jesus was considered by Paul to be the firstfruits of those who slept (1 Cor 15:20, 23). In an allusion to OT festivals, Paul spoke of the Sabbaths, new moons, and feasts as merely being a shadow of good things to come (Col 2:16-17). The Passover was used figuratively to emphasize that Christ our Passover Lamb had been sacrificed for us. Believers were urged to keep the feast with the unleavened bread of sincerity and truth, and not with the old leaven of malice and evil (1 Cor 5:7-8).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Offerings and Sacrifices; Tabernacle; Temple.<\/p>","summary_ro":"FEASTS AND FESTIVALS OF ISRAEL Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion. In contemporary usag...","summary_en":"FEASTS AND FESTIVALS OF ISRAEL Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion. In contemporary usag...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13971,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Glorification","title_en":"Glorification","content_ro":"<h3>GLORIFICATION<\/h3>\n<p>The expression of God’s glory and splendor. The Hebrew word for “glory” originally meant “weighty, heavy, or important.” From there it moved to the idea of an influential, rich, or prominent person. In ancient cultures the wealthy and the powerful were marked by the finery of their dress and jewels. Hence, a person’s glory meant the ostentatious signs of wealth and power. Glory also suggested beauty, since fine clothes and jewels were items of beauty. The concept was then extended to God.<\/p>\n<p class=\"h2\" id=\"GloryofGod\">Glory of God<\/p>\n<p>In the OT the glory of God means something obvious about God. The book of Exodus is rich with references to God’s glory. There was the fiery pillar and the glory that entered into the Holy of Holies in the tabernacle (cf. 40:34-38).<\/p>\n<p>In the making of the tabernacle (Ex 25–27), the concepts of glory and beauty are joined. There is evidence that the “goodness” of the Lord that Moses saw (Ex 33:19) could also be translated as “beauty.” Hence, God’s glory is his beauty.<\/p>\n<p>The NT continues the thought of the OT that God is a God of glory (cf. the vision of God in his glory in Rv 4). But the primary message in the NT centers on the glory of Christ. The transfiguration of Christ was a breaking out into the open of his glory (Mt 17:1-8). The apostle Paul called Jesus the Lord of glory (1 Cor 2:8) and wrote that the glory of God radiated from his face (2 Cor 3:18). John’s Gospel is uniquely the Gospel of glory. In the Incarnation, the Son of God showed the glory that was his as the only begotten of the Father (Jn 1:14). The raising of Lazarus was a manifestation of the glory of God in Christ (11:40). Jesus’ prayer in John 17 is filled with comments on the glory of Christ, including the affirmation that the disciples of the Lord would share in that glory.<\/p>\n<p class=\"h2\" id=\"GlorificationoftheBeliever\">Glorification of the Believer<\/p>\n<p>In 2 Corinthians 3:18 spiritual transformation is described as a changing from glory to glory. Glorification is implied as the last event in the change from glory to glory. In the process of salvation Paul lists glorification as the last and final event (Rom 8:28-30). The verb used in verse 30 is in the past tense, which some have taken to mean the certainty and finality of glorification. Glorification is the completion, the consummation, the perfection, the full realization of salvation.<\/p>\n<p>Glorification is the perfection of sanctification as it pertains to one’s inner character. No one passage treats this theme extensively, but Ephesians 5:27 may be taken for all. In that passage Paul wrote of presenting the church to Christ, but what he says of the church is true of each Christian. Jesus will present the church to himself in “splendor, without spot or wrinkle or any such thing, that she [the church] might be holy and without blemish.” Or in the language of 2 Timothy 2:10, “Therefore I endure everything for the sake of the elect, that they also may obtain salvation in Christ Jesus with its eternal glory” (<span>rsv<\/span>).<\/p>\n<p>Just as the inner person undergoes glorification, so does the believer’s body. Paul calls the resurrection of the body the redemption of the body (Rom 8:23). In Philippians 3:21 Paul speaks of the transformation of bodies of humiliation (i.e., humiliated by sin and mortality) into bodies of glory identical to that of Christ. The power that shall do this is the power of God by which he subjects all things to his reign.<\/p>\n<p>The most extensive treatment on the glorification of the body is found in 1 Corinthians 15, with some additional details in 2 Corinthians 5. Paul’s theme in 1 Corinthians 15 is that as Christians have borne the image of the mortal clay of Adam, they shall bear the image of the immortal Son of God. Paul contrasts the two bodies. The present body is perishable; the resurrection body will be imperishable. This body is one of dishonor; the resurrection body will be one of glory. This body is one of weakness; the resurrection body is one of power. This body is of the current physical order; the resurrection body will be of the future, spiritual, eternal order.<\/p>\n<p>Salvation involves justification, regeneration, and sanctification in this life. In the life to come it means the glorification of the inner person and the resurrection of the body in glory. But such a glorified person must live in a glorified environment. Hence, Scripture must logically end the course of salvation with a glorious new heaven, new earth, and a new Jerusalem.<\/p>\n<p><em>See also<\/em> Glory; Resurrection.<\/p>","content_en":"<h3>GLORIFICATION<\/h3>\n<p>The expression of God’s glory and splendor. The Hebrew word for “glory” originally meant “weighty, heavy, or important.” From there it moved to the idea of an influential, rich, or prominent person. In ancient cultures the wealthy and the powerful were marked by the finery of their dress and jewels. Hence, a person’s glory meant the ostentatious signs of wealth and power. Glory also suggested beauty, since fine clothes and jewels were items of beauty. The concept was then extended to God.<\/p>\n<p class=\"h2\" id=\"GloryofGod\">Glory of God<\/p>\n<p>In the OT the glory of God means something obvious about God. The book of Exodus is rich with references to God’s glory. There was the fiery pillar and the glory that entered into the Holy of Holies in the tabernacle (cf. 40:34-38).<\/p>\n<p>In the making of the tabernacle (Ex 25–27), the concepts of glory and beauty are joined. There is evidence that the “goodness” of the Lord that Moses saw (Ex 33:19) could also be translated as “beauty.” Hence, God’s glory is his beauty.<\/p>\n<p>The NT continues the thought of the OT that God is a God of glory (cf. the vision of God in his glory in Rv 4). But the primary message in the NT centers on the glory of Christ. The transfiguration of Christ was a breaking out into the open of his glory (Mt 17:1-8). The apostle Paul called Jesus the Lord of glory (1 Cor 2:8) and wrote that the glory of God radiated from his face (2 Cor 3:18). John’s Gospel is uniquely the Gospel of glory. In the Incarnation, the Son of God showed the glory that was his as the only begotten of the Father (Jn 1:14). The raising of Lazarus was a manifestation of the glory of God in Christ (11:40). Jesus’ prayer in John 17 is filled with comments on the glory of Christ, including the affirmation that the disciples of the Lord would share in that glory.<\/p>\n<p class=\"h2\" id=\"GlorificationoftheBeliever\">Glorification of the Believer<\/p>\n<p>In 2 Corinthians 3:18 spiritual transformation is described as a changing from glory to glory. Glorification is implied as the last event in the change from glory to glory. In the process of salvation Paul lists glorification as the last and final event (Rom 8:28-30). The verb used in verse 30 is in the past tense, which some have taken to mean the certainty and finality of glorification. Glorification is the completion, the consummation, the perfection, the full realization of salvation.<\/p>\n<p>Glorification is the perfection of sanctification as it pertains to one’s inner character. No one passage treats this theme extensively, but Ephesians 5:27 may be taken for all. In that passage Paul wrote of presenting the church to Christ, but what he says of the church is true of each Christian. Jesus will present the church to himself in “splendor, without spot or wrinkle or any such thing, that she [the church] might be holy and without blemish.” Or in the language of 2 Timothy 2:10, “Therefore I endure everything for the sake of the elect, that they also may obtain salvation in Christ Jesus with its eternal glory” (<span>rsv<\/span>).<\/p>\n<p>Just as the inner person undergoes glorification, so does the believer’s body. Paul calls the resurrection of the body the redemption of the body (Rom 8:23). In Philippians 3:21 Paul speaks of the transformation of bodies of humiliation (i.e., humiliated by sin and mortality) into bodies of glory identical to that of Christ. The power that shall do this is the power of God by which he subjects all things to his reign.<\/p>\n<p>The most extensive treatment on the glorification of the body is found in 1 Corinthians 15, with some additional details in 2 Corinthians 5. Paul’s theme in 1 Corinthians 15 is that as Christians have borne the image of the mortal clay of Adam, they shall bear the image of the immortal Son of God. Paul contrasts the two bodies. The present body is perishable; the resurrection body will be imperishable. This body is one of dishonor; the resurrection body will be one of glory. This body is one of weakness; the resurrection body is one of power. This body is of the current physical order; the resurrection body will be of the future, spiritual, eternal order.<\/p>\n<p>Salvation involves justification, regeneration, and sanctification in this life. In the life to come it means the glorification of the inner person and the resurrection of the body in glory. But such a glorified person must live in a glorified environment. Hence, Scripture must logically end the course of salvation with a glorious new heaven, new earth, and a new Jerusalem.<\/p>\n<p><em>See also<\/em> Glory; Resurrection.<\/p>","summary_ro":"GLORIFICATION The expression of God’s glory and splendor. The Hebrew word for “glory” originally meant “weighty, heavy, or important.” From there it moved to the idea of an influential, rich, or prominent person. In ancient cultures the wealthy and the powerful were marked by the finery of their dress and jewels. Hence, a person’s glory meant the ostentatious signs of wealth and power. Glory also suggested beauty, since fine clothes and jewels were items of beauty. The concept was then extend...","summary_en":"GLORIFICATION The expression of God’s glory and splendor. The Hebrew word for “glory” originally meant “weighty, heavy, or important.” From there it moved to the idea of an influential, rich, or prominent person. In ancient cultures the wealthy and the powerful were marked by the finery of their dress and jewels. Hence, a person’s glory meant the ostentatious signs of wealth and power. Glory also suggested beauty, since fine clothes and jewels were items of beauty. The concept was then extend...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22587,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Last Days","title_en":"Last Days","content_ro":"<h3>LAST DAYS<\/h3>\n<p>Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will prophesy, your young men will see visions, and your old men will dream dreams. In those days I will pour out my Spirit upon all my servants, men and women alike, and they will prophesy” (Acts 2:17-18, <span>nlt<\/span>). The author of the letter to the Hebrews declares, “Long ago God spoke many times and in many ways to our ancestors through the prophets. But now in these final days, he has spoken to us through his Son” (Heb 1:1-2, <span>nlt<\/span>). The last days, then, are the days of evangelical blessing in which the benefits of the salvation procured by the perfect life, death, resurrection, and glorification of Jesus Christ are freely available throughout the world. They are the days of opportunity for unbelievers to repent and turn to God, and of responsibility for believers to proclaim the gospel message throughout the world.<\/p>\n<p>The plural “last days” gives the impression of a period of some duration, and the correctness of this impression is confirmed by the fact that this final age has already lasted for many centuries. But in the perspective of eternity it is no more than a short time, and in every generation the end of this final age is always imminent, so much so that John speaks of it as “the last hour.” To this the presence of antichrist even within the church of the apostolic period bears witness. “It is the last hour,” John says, “and as you have heard that antichrist is coming, so now many antichrists have come; therefore we know that it is the last hour” (1 Jn 2:18, <span>rsv<\/span>). The end of these last days is always at hand, and one day it will certainly come; hence the need, insisted on by Christ, for constant vigilance, in view of the consideration that we know neither the day nor the hour of his return in majesty, the climactic event that will bring these last days to a close (Mt 24:44; 25:13).<\/p>\n<p>This leads naturally to the further teaching that these last days will have their culmination in “the Day”: the last days will be terminated by the last day. The use of the term “day” in the singular corresponds in the NT to the concept of the “Day of the Lord” familiar in the OT, where it is generally presented as an awful day of final judgment against the unrepentant, but with the implication that it is also the day of the salvation and vindication of God’s people (see, e.g., Is 2:12-22; Ez 13:5; Jl 1:15; 2:1, 11; Am 5:18-24; Zep 1:7, 14). The climax of these last days, and therefore of all history, will be “the day of the Lord,” which will overtake the world suddenly (1 Thes 5:2). This last of the last days will be the day of the last judgment for rejecters of the gospel, the purification of our present fallen world, the restoration of the created order, so that in the new heaven and the new earth all of God’s purposes in creation are brought to fulfillment. Then, at the consummation of our redemption, at last fully conformed to our Redeemer’s likeness, we will enter into the enjoyment of his eternal glory (Rom 8:19-25; 1 Jn 3:2; Rv 21:1-8).<\/p>\n<p>Moreover, Christians are reminded by the apostle Paul that on this last day, which he calls simply “the Day,” the quality of their building will be revealed—i.e., what they have done with their lives will be known. It is not that the security of their salvation in Christ is in any way at stake; rather, it is to measure whether they will meet him with confidence or with shame at his coming (cf. 1 Jn 2:28). “Each man’s work will become manifest,” Paul writes; “for the Day will disclose it. . . . If the work which any man has built on the foundation survives, he will receive a reward. If any man’s work is burned up, he will suffer loss, though he himself will be saved” (1 Cor 3:13-15, <span>rsv<\/span>).<\/p>\n<p>This last of the last days is followed by the everlasting day of Christ’s kingdom when God will be all in all (1 Cor 15:28; Phil 3:20-21). The last day is also, accordingly, the day of triumph and resurrection, when Christ has promised to raise up everyone who believes in him (Jn 6:39-44, 54). The last days are like night compared with the glory that will be revealed at Christ’s return, so that the end of these last days will also be the beginning of God’s unending day (see Rom 13:11-12). The realization that we are in the last days and that the last day is approaching ought to have a dramatic effect on the quality and intensity of our living here and now (see 2 Pt 3:11-14).<\/p>\n<p>The last days, then, are the days of the gospel of our Lord Jesus Christ. They are preliminary to and preparatory for the last day of final judgment of unbelievers and the dawn of eternal glory for believers. For Christ’s faithful followers they are days of joy and blessing, but still days in which the fullness of redemption is awaited. They are days, too, of trial and affliction for the church of Christ. But God has given us the assurance of his Spirit in our hearts, the foretaste that guarantees the full banquet hereafter, the down payment that pledges the payment in full (Rom 8:23; 2 Cor 1:22; 5:5; Eph 1:14). Meanwhile, we should be assured with the apostle Paul that the sufferings of these last days are not worth comparing with the glory that is to be revealed to us (Rom 8:18). They are days, moreover, of responsibility and opportunity: responsibility because Christians are under orders to proclaim the gospel throughout the world (Mt 28:19-20; Acts 1:8) and all people everywhere are commanded by God to repent (Acts 17:30).<\/p>\n<p><em>See also<\/em> Day of the Lord; Second Coming of Christ.<\/p>","content_en":"<h3>LAST DAYS<\/h3>\n<p>Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will prophesy, your young men will see visions, and your old men will dream dreams. In those days I will pour out my Spirit upon all my servants, men and women alike, and they will prophesy” (Acts 2:17-18, <span>nlt<\/span>). The author of the letter to the Hebrews declares, “Long ago God spoke many times and in many ways to our ancestors through the prophets. But now in these final days, he has spoken to us through his Son” (Heb 1:1-2, <span>nlt<\/span>). The last days, then, are the days of evangelical blessing in which the benefits of the salvation procured by the perfect life, death, resurrection, and glorification of Jesus Christ are freely available throughout the world. They are the days of opportunity for unbelievers to repent and turn to God, and of responsibility for believers to proclaim the gospel message throughout the world.<\/p>\n<p>The plural “last days” gives the impression of a period of some duration, and the correctness of this impression is confirmed by the fact that this final age has already lasted for many centuries. But in the perspective of eternity it is no more than a short time, and in every generation the end of this final age is always imminent, so much so that John speaks of it as “the last hour.” To this the presence of antichrist even within the church of the apostolic period bears witness. “It is the last hour,” John says, “and as you have heard that antichrist is coming, so now many antichrists have come; therefore we know that it is the last hour” (1 Jn 2:18, <span>rsv<\/span>). The end of these last days is always at hand, and one day it will certainly come; hence the need, insisted on by Christ, for constant vigilance, in view of the consideration that we know neither the day nor the hour of his return in majesty, the climactic event that will bring these last days to a close (Mt 24:44; 25:13).<\/p>\n<p>This leads naturally to the further teaching that these last days will have their culmination in “the Day”: the last days will be terminated by the last day. The use of the term “day” in the singular corresponds in the NT to the concept of the “Day of the Lord” familiar in the OT, where it is generally presented as an awful day of final judgment against the unrepentant, but with the implication that it is also the day of the salvation and vindication of God’s people (see, e.g., Is 2:12-22; Ez 13:5; Jl 1:15; 2:1, 11; Am 5:18-24; Zep 1:7, 14). The climax of these last days, and therefore of all history, will be “the day of the Lord,” which will overtake the world suddenly (1 Thes 5:2). This last of the last days will be the day of the last judgment for rejecters of the gospel, the purification of our present fallen world, the restoration of the created order, so that in the new heaven and the new earth all of God’s purposes in creation are brought to fulfillment. Then, at the consummation of our redemption, at last fully conformed to our Redeemer’s likeness, we will enter into the enjoyment of his eternal glory (Rom 8:19-25; 1 Jn 3:2; Rv 21:1-8).<\/p>\n<p>Moreover, Christians are reminded by the apostle Paul that on this last day, which he calls simply “the Day,” the quality of their building will be revealed—i.e., what they have done with their lives will be known. It is not that the security of their salvation in Christ is in any way at stake; rather, it is to measure whether they will meet him with confidence or with shame at his coming (cf. 1 Jn 2:28). “Each man’s work will become manifest,” Paul writes; “for the Day will disclose it. . . . If the work which any man has built on the foundation survives, he will receive a reward. If any man’s work is burned up, he will suffer loss, though he himself will be saved” (1 Cor 3:13-15, <span>rsv<\/span>).<\/p>\n<p>This last of the last days is followed by the everlasting day of Christ’s kingdom when God will be all in all (1 Cor 15:28; Phil 3:20-21). The last day is also, accordingly, the day of triumph and resurrection, when Christ has promised to raise up everyone who believes in him (Jn 6:39-44, 54). The last days are like night compared with the glory that will be revealed at Christ’s return, so that the end of these last days will also be the beginning of God’s unending day (see Rom 13:11-12). The realization that we are in the last days and that the last day is approaching ought to have a dramatic effect on the quality and intensity of our living here and now (see 2 Pt 3:11-14).<\/p>\n<p>The last days, then, are the days of the gospel of our Lord Jesus Christ. They are preliminary to and preparatory for the last day of final judgment of unbelievers and the dawn of eternal glory for believers. For Christ’s faithful followers they are days of joy and blessing, but still days in which the fullness of redemption is awaited. They are days, too, of trial and affliction for the church of Christ. But God has given us the assurance of his Spirit in our hearts, the foretaste that guarantees the full banquet hereafter, the down payment that pledges the payment in full (Rom 8:23; 2 Cor 1:22; 5:5; Eph 1:14). Meanwhile, we should be assured with the apostle Paul that the sufferings of these last days are not worth comparing with the glory that is to be revealed to us (Rom 8:18). They are days, moreover, of responsibility and opportunity: responsibility because Christians are under orders to proclaim the gospel throughout the world (Mt 28:19-20; Acts 1:8) and all people everywhere are commanded by God to repent (Acts 17:30).<\/p>\n<p><em>See also<\/em> Day of the Lord; Second Coming of Christ.<\/p>","summary_ro":"LAST DAYS Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will pr...","summary_en":"LAST DAYS Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will pr...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28904,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Parousia*","title_en":"Parousia*","content_ro":"<h3>PAROUSIA*<\/h3>\n<p>Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages.<\/p>\n<p>Paul was probably responsible for the technical emphasis on Christ’s return. While rejecting all attempts to calculate the time (1 Thes 5:1-2; 2 Thes 2:2-3; cf. Mt 24:4-36), he nonetheless paints a vivid picture of the Parousia (1 Thes 4:13-18; 2 Thes 1:7–2:8; see also 1 Cor 15:20-28, 50-55). According to his teaching, it will be a personal, visible, sudden, and glorious coming (1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15-17). Though apparently he felt he and his readers would experience Christ’s return (1 Thes 4:15; cf. Rom 8:23; 13:11), his approaching martyrdom caused him to moderate his thinking (Phil 1:23). James, also sensing the delay in Christ’s return, called for patience (Jas 5:7-8). Peter, too, cautioned against allowing the delay to create doubt (2 Pt 3:8-10). The message is not myth (2 Pt 1:16), and scoffers will be silenced (3:3-4). John encouraged consistent faith lest the believer be put to shame at his coming (1 Jn 2:28).<\/p>\n<p><em>See also<\/em> Eschatology; Second Coming of Christ.<\/p>","content_en":"<h3>PAROUSIA*<\/h3>\n<p>Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages.<\/p>\n<p>Paul was probably responsible for the technical emphasis on Christ’s return. While rejecting all attempts to calculate the time (1 Thes 5:1-2; 2 Thes 2:2-3; cf. Mt 24:4-36), he nonetheless paints a vivid picture of the Parousia (1 Thes 4:13-18; 2 Thes 1:7–2:8; see also 1 Cor 15:20-28, 50-55). According to his teaching, it will be a personal, visible, sudden, and glorious coming (1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15-17). Though apparently he felt he and his readers would experience Christ’s return (1 Thes 4:15; cf. Rom 8:23; 13:11), his approaching martyrdom caused him to moderate his thinking (Phil 1:23). James, also sensing the delay in Christ’s return, called for patience (Jas 5:7-8). Peter, too, cautioned against allowing the delay to create doubt (2 Pt 3:8-10). The message is not myth (2 Pt 1:16), and scoffers will be silenced (3:3-4). John encouraged consistent faith lest the believer be put to shame at his coming (1 Jn 2:28).<\/p>\n<p><em>See also<\/em> Eschatology; Second Coming of Christ.<\/p>","summary_ro":"PAROUSIA* Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages. Pau...","summary_en":"PAROUSIA* Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages. Pau...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31472,"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},{"id":57316,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:23","title_en":"Study Note: Romani 8:23","content_ro":"<p><strong>8:23<\/strong> <em>we believers also groan:<\/em> “Groaning” expresses a frustrated longing for God’s deliverance from the difficulties and oppression of this life (see Exod 3:7; Lam 1:22; Ezek 24:17; 2 Cor 5:2). • <em>we have the Holy Spirit within us as a foretaste of future glory<\/em> (literally <em>we have the first harvest of the Spirit<\/em>): In the Old Testament, the phrase <em>first harvest<\/em> or <em>firstfruits<\/em> often describes the offering of the first and best part of a harvest to God (see Exod 23:19; Lev 2:12; 23:10; cp. 1 Cor 15:20, 23). The Holy Spirit is God’s pledge that he will see his work in us through to its conclusion (see Eph 1:14). • Although we have already been <em>adopted<\/em> by God as his <em>children,<\/em> the <em>full rights<\/em> of that adoption—our inheritance (see Rom 8:17)—are not yet ours. In this life, Christians live in tension between the “already” of redemption and the “not yet” of the glory to be revealed.<\/p>","content_en":"<p><strong>8:23<\/strong> <em>we believers also groan:<\/em> “Groaning” expresses a frustrated longing for God’s deliverance from the difficulties and oppression of this life (see Exod 3:7; Lam 1:22; Ezek 24:17; 2 Cor 5:2). • <em>we have the Holy Spirit within us as a foretaste of future glory<\/em> (literally <em>we have the first harvest of the Spirit<\/em>): In the Old Testament, the phrase <em>first harvest<\/em> or <em>firstfruits<\/em> often describes the offering of the first and best part of a harvest to God (see Exod 23:19; Lev 2:12; 23:10; cp. 1 Cor 15:20, 23). The Holy Spirit is God’s pledge that he will see his work in us through to its conclusion (see Eph 1:14). • Although we have already been <em>adopted<\/em> by God as his <em>children,<\/em> the <em>full rights<\/em> of that adoption—our inheritance (see Rom 8:17)—are not yet ours. In this life, Christians live in tension between the “already” of redemption and the “not yet” of the glory to be revealed.<\/p>","summary_ro":"8:23 we believers also groan: “Groaning” expresses a frustrated longing for God’s deliverance from the difficulties and oppression of this life (see Exod 3:7; Lam 1:22; Ezek 24:17; 2 Cor 5:2). • we have the Holy Spirit within us as a foretaste of future glory (literally we have the first harvest of the Spirit): In the Old Testament, the phrase first harvest or firstfruits often describes the offering of the first and best part of a harvest to God (see Exod 23:19; Lev 2:12; 23:10; cp. 1 Cor 15...","summary_en":"8:23 we believers also groan: “Groaning” expresses a frustrated longing for God’s deliverance from the difficulties and oppression of this life (see Exod 3:7; Lam 1:22; Ezek 24:17; 2 Cor 5:2). • we have the Holy Spirit within us as a foretaste of future glory (literally we have the first harvest of the Spirit): In the Old Testament, the phrase first harvest or firstfruits often describes the offering of the first and best part of a harvest to God (see Exod 23:19; Lev 2:12; 23:10; cp. 1 Cor 15...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84942,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:23","title_en":"Study Note: Romani 8:23","content_ro":"<p><strong>8:23<\/strong> <em>we believers also groan:<\/em> “Groaning” expresses a frustrated longing for God’s deliverance from the difficulties and oppression of this life (see Exod 3:7; Lam 1:22; Ezek 24:17; 2 Cor 5:2). • <em>we have the Holy Spirit within us as a foretaste of future glory<\/em> (literally <em>we have the first harvest of the Spirit<\/em>): In the Old Testament, the phrase <em>first harvest<\/em> or <em>firstfruits<\/em> often describes the offering of the first and best part of a harvest to God (see Exod 23:19; Lev 2:12; 23:10; cp. 1 Cor 15:20, 23). The Holy Spirit is God’s pledge that he will see his work in us through to its conclusion (see Eph 1:14). • Although we have already been <em>adopted<\/em> by God as his <em>children,<\/em> the <em>full rights<\/em> of that adoption—our inheritance (see Rom 8:17)—are not yet ours. In this life, Christians live in tension between the “already” of redemption and the “not yet” of the glory to be revealed.<\/p>","content_en":"<p><strong>8:23<\/strong> <em>we believers also groan:<\/em> “Groaning” expresses a frustrated longing for God’s deliverance from the difficulties and oppression of this life (see Exod 3:7; Lam 1:22; Ezek 24:17; 2 Cor 5:2). • <em>we have the Holy Spirit within us as a foretaste of future glory<\/em> (literally <em>we have the first harvest of the Spirit<\/em>): In the Old Testament, the phrase <em>first harvest<\/em> or <em>firstfruits<\/em> often describes the offering of the first and best part of a harvest to God (see Exod 23:19; Lev 2:12; 23:10; cp. 1 Cor 15:20, 23). The Holy Spirit is God’s pledge that he will see his work in us through to its conclusion (see Eph 1:14). • Although we have already been <em>adopted<\/em> by God as his <em>children,<\/em> the <em>full rights<\/em> of that adoption—our inheritance (see Rom 8:17)—are not yet ours. In this life, Christians live in tension between the “already” of redemption and the “not yet” of the glory to be revealed.<\/p>","summary_ro":"8:23 we believers also groan: “Groaning” expresses a frustrated longing for God’s deliverance from the difficulties and oppression of this life (see Exod 3:7; Lam 1:22; Ezek 24:17; 2 Cor 5:2). • we have the Holy Spirit within us as a foretaste of future glory (literally we have the first harvest of the Spirit): In the Old Testament, the phrase first harvest or firstfruits often describes the offering of the first and best part of a harvest to God (see Exod 23:19; Lev 2:12; 23:10; cp. 1 Cor 15...","summary_en":"8:23 we believers also groan: “Groaning” expresses a frustrated longing for God’s deliverance from the difficulties and oppression of this life (see Exod 3:7; Lam 1:22; Ezek 24:17; 2 Cor 5:2). • we have the Holy Spirit within us as a foretaste of future glory (literally we have the first harvest of the Spirit): In the Old Testament, the phrase first harvest or firstfruits often describes the offering of the first and best part of a harvest to God (see Exod 23:19; Lev 2:12; 23:10; cp. 1 Cor 15...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112568,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:23","title_en":"Study Note: Romani 8:23","content_ro":"<p><strong>8:23<\/strong> <em>we believers also groan:<\/em> “Groaning” expresses a frustrated longing for God’s deliverance from the difficulties and oppression of this life (see Exod 3:7; Lam 1:22; Ezek 24:17; 2 Cor 5:2). • <em>we have the Holy Spirit within us as a foretaste of future glory<\/em> (literally <em>we have the first harvest of the Spirit<\/em>): In the Old Testament, the phrase <em>first harvest<\/em> or <em>firstfruits<\/em> often describes the offering of the first and best part of a harvest to God (see Exod 23:19; Lev 2:12; 23:10; cp. 1 Cor 15:20, 23). The Holy Spirit is God’s pledge that he will see his work in us through to its conclusion (see Eph 1:14). • Although we have already been <em>adopted<\/em> by God as his <em>children,<\/em> the <em>full rights<\/em> of that adoption—our inheritance (see Rom 8:17)—are not yet ours. In this life, Christians live in tension between the “already” of redemption and the “not yet” of the glory to be revealed.<\/p>","content_en":"<p><strong>8:23<\/strong> <em>we believers also groan:<\/em> “Groaning” expresses a frustrated longing for God’s deliverance from the difficulties and oppression of this life (see Exod 3:7; Lam 1:22; Ezek 24:17; 2 Cor 5:2). • <em>we have the Holy Spirit within us as a foretaste of future glory<\/em> (literally <em>we have the first harvest of the Spirit<\/em>): In the Old Testament, the phrase <em>first harvest<\/em> or <em>firstfruits<\/em> often describes the offering of the first and best part of a harvest to God (see Exod 23:19; Lev 2:12; 23:10; cp. 1 Cor 15:20, 23). The Holy Spirit is God’s pledge that he will see his work in us through to its conclusion (see Eph 1:14). • Although we have already been <em>adopted<\/em> by God as his <em>children,<\/em> the <em>full rights<\/em> of that adoption—our inheritance (see Rom 8:17)—are not yet ours. In this life, Christians live in tension between the “already” of redemption and the “not yet” of the glory to be revealed.<\/p>","summary_ro":"8:23 we believers also groan: “Groaning” expresses a frustrated longing for God’s deliverance from the difficulties and oppression of this life (see Exod 3:7; Lam 1:22; Ezek 24:17; 2 Cor 5:2). • we have the Holy Spirit within us as a foretaste of future glory (literally we have the first harvest of the Spirit): In the Old Testament, the phrase first harvest or firstfruits often describes the offering of the first and best part of a harvest to God (see Exod 23:19; Lev 2:12; 23:10; cp. 1 Cor 15...","summary_en":"8:23 we believers also groan: “Groaning” expresses a frustrated longing for God’s deliverance from the difficulties and oppression of this life (see Exod 3:7; Lam 1:22; Ezek 24:17; 2 Cor 5:2). • we have the Holy Spirit within us as a foretaste of future glory (literally we have the first harvest of the Spirit): In the Old Testament, the phrase first harvest or firstfruits often describes the offering of the first and best part of a harvest to God (see Exod 23:19; Lev 2:12; 23:10; cp. 1 Cor 15...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140194,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:23","title_en":"Study Note: Romani 8:23","content_ro":"<p><strong>8:23<\/strong> <em>we believers also groan:<\/em> “Groaning” expresses a frustrated longing for God’s deliverance from the difficulties and oppression of this life (see Exod 3:7; Lam 1:22; Ezek 24:17; 2 Cor 5:2). • <em>we have the Holy Spirit within us as a foretaste of future glory<\/em> (literally <em>we have the first harvest of the Spirit<\/em>): In the Old Testament, the phrase <em>first harvest<\/em> or <em>firstfruits<\/em> often describes the offering of the first and best part of a harvest to God (see Exod 23:19; Lev 2:12; 23:10; cp. 1 Cor 15:20, 23). The Holy Spirit is God’s pledge that he will see his work in us through to its conclusion (see Eph 1:14). • Although we have already been <em>adopted<\/em> by God as his <em>children,<\/em> the <em>full rights<\/em> of that adoption—our inheritance (see Rom 8:17)—are not yet ours. In this life, Christians live in tension between the “already” of redemption and the “not yet” of the glory to be revealed.<\/p>","content_en":"<p><strong>8:23<\/strong> <em>we believers also groan:<\/em> “Groaning” expresses a frustrated longing for God’s deliverance from the difficulties and oppression of this life (see Exod 3:7; Lam 1:22; Ezek 24:17; 2 Cor 5:2). • <em>we have the Holy Spirit within us as a foretaste of future glory<\/em> (literally <em>we have the first harvest of the Spirit<\/em>): In the Old Testament, the phrase <em>first harvest<\/em> or <em>firstfruits<\/em> often describes the offering of the first and best part of a harvest to God (see Exod 23:19; Lev 2:12; 23:10; cp. 1 Cor 15:20, 23). The Holy Spirit is God’s pledge that he will see his work in us through to its conclusion (see Eph 1:14). • Although we have already been <em>adopted<\/em> by God as his <em>children,<\/em> the <em>full rights<\/em> of that adoption—our inheritance (see Rom 8:17)—are not yet ours. In this life, Christians live in tension between the “already” of redemption and the “not yet” of the glory to be revealed.<\/p>","summary_ro":"8:23 we believers also groan: “Groaning” expresses a frustrated longing for God’s deliverance from the difficulties and oppression of this life (see Exod 3:7; Lam 1:22; Ezek 24:17; 2 Cor 5:2). • we have the Holy Spirit within us as a foretaste of future glory (literally we have the first harvest of the Spirit): In the Old Testament, the phrase first harvest or firstfruits often describes the offering of the first and best part of a harvest to God (see Exod 23:19; Lev 2:12; 23:10; cp. 1 Cor 15...","summary_en":"8:23 we believers also groan: “Groaning” expresses a frustrated longing for God’s deliverance from the difficulties and oppression of this life (see Exod 3:7; Lam 1:22; Ezek 24:17; 2 Cor 5:2). • we have the Holy Spirit within us as a foretaste of future glory (literally we have the first harvest of the Spirit): In the Old Testament, the phrase first harvest or firstfruits often describes the offering of the first and best part of a harvest to God (see Exod 23:19; Lev 2:12; 23:10; cp. 1 Cor 15...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62512,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Afterlife","title_en":"The Afterlife","content_ro":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","content_en":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","summary_ro":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","summary_en":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90138,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Afterlife","title_en":"The Afterlife","content_ro":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","content_en":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","summary_ro":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","summary_en":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117764,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Afterlife","title_en":"The Afterlife","content_ro":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","content_en":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","summary_ro":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","summary_en":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145390,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Afterlife","title_en":"The Afterlife","content_ro":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","content_en":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","summary_ro":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","summary_en":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":62530,"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":90156,"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":117782,"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":145408,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":35901,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and Daughters of God*, Sons","title_en":"and Daughters of God*, Sons","content_ro":"<h3>SONS AND DAUGHTERS OF GOD*<\/h3>\n<p>Expression designating human beings who have been born of God and have become part of his family. When the Bible speaks of God’s sons, it does not intend to exclude females. The term “sons” is inclusive of all believers. But the Scriptures nearly always have the word “sons”—with one exception in the NT, 2 Corinthians 6:18, in which God’s people are called “sons and daughters.”<\/p>\n<p>From the beginning, God the Father desired to have many sons and daughters sharing the image and likeness of his beloved Son. It could be said that his one Son brought him so much satisfaction that he yearned to have many more. This may have been the impetus for the creation of the universe and, most specifically, of human beings (see Gn 1:26-27). Proverbs 8 indicates that God was delighted with the sons of men. This is again expressed in the NT, especially in the book of Ephesians. The opening verses in Ephesians resound with this note: the heart’s desire of God was to obtain many sons in and through his Son. The many sons, in union with the unique Son, would bring great glory and satisfaction to the Father.<\/p>\n<p>Paul used a Greek word in Ephesians 1:5, 9, and 11 that conveys the idea of desire, even heart’s desire. The word is usually translated as “will”—“the will of God.” But the English word “will” conceals the primary meaning. The Greek word (<span class=\"greek\" lang=\"el\">thelema<\/span>) is primarily an emotional word and secondarily volitional. God’s will is not so much God’s intention as it is God’s heart’s desire. God does have an intention, a purpose, a plan. It is called <span class=\"greek\" lang=\"el\">prothesis<\/span> in Greek (see Eph 1:11), and it literally means “a laying out beforehand” (like a blueprint). This plan was created by God’s counsel (called <span class=\"greek\" lang=\"el\">boule<\/span> in Greek, Eph 1:11). But behind the plan and the counsel was not just a mastermind but a heart of love and of good pleasure. Therefore, Paul talks about “the good pleasure of God’s heart’s desire” (v 5). Paul also says, “He made known to us the mystery of his heart’s desire, according to his good pleasure which he purposed in him” (v 9).<\/p>\n<p>The impetus of God’s eternal purpose came from a heart’s desire, and that heart’s desire was to have many sons made like his only Son (see Rom 8:26-28). In love, he predestined many people to participate in this “sonship”—not by their own merits but by virtue of their being united to the Son (Eph 1:4-5). Notice how often in Ephesians 1 Paul speaks of the believers’ position “in him.” Outside of him (the Son), no one could be a son of God and no one could be pleasing to the Father. The many sons and daughters owe all their divine privileges to the Beloved, as ones given grace through him (v 6). If it were not for God’s satisfaction in his beloved Son, there would not have been the inspiration for the creation of man in the first place. Humans exist because God wanted to obtain many sons and daughters, each bearing the image of God’s unique Son. People are well pleasing to God and bring him satisfaction by being united to the one who has always satisfied him. Apart from the Son, no one has access to the Father. But because of the Son’s redemption, all believers have the right to become children of God (Jn 1:12) and now have access to the Father through the Son (14:6).<\/p>","content_en":"<h3>SONS AND DAUGHTERS OF GOD*<\/h3>\n<p>Expression designating human beings who have been born of God and have become part of his family. When the Bible speaks of God’s sons, it does not intend to exclude females. The term “sons” is inclusive of all believers. But the Scriptures nearly always have the word “sons”—with one exception in the NT, 2 Corinthians 6:18, in which God’s people are called “sons and daughters.”<\/p>\n<p>From the beginning, God the Father desired to have many sons and daughters sharing the image and likeness of his beloved Son. It could be said that his one Son brought him so much satisfaction that he yearned to have many more. This may have been the impetus for the creation of the universe and, most specifically, of human beings (see Gn 1:26-27). Proverbs 8 indicates that God was delighted with the sons of men. This is again expressed in the NT, especially in the book of Ephesians. The opening verses in Ephesians resound with this note: the heart’s desire of God was to obtain many sons in and through his Son. The many sons, in union with the unique Son, would bring great glory and satisfaction to the Father.<\/p>\n<p>Paul used a Greek word in Ephesians 1:5, 9, and 11 that conveys the idea of desire, even heart’s desire. The word is usually translated as “will”—“the will of God.” But the English word “will” conceals the primary meaning. The Greek word (<span class=\"greek\" lang=\"el\">thelema<\/span>) is primarily an emotional word and secondarily volitional. God’s will is not so much God’s intention as it is God’s heart’s desire. God does have an intention, a purpose, a plan. It is called <span class=\"greek\" lang=\"el\">prothesis<\/span> in Greek (see Eph 1:11), and it literally means “a laying out beforehand” (like a blueprint). This plan was created by God’s counsel (called <span class=\"greek\" lang=\"el\">boule<\/span> in Greek, Eph 1:11). But behind the plan and the counsel was not just a mastermind but a heart of love and of good pleasure. Therefore, Paul talks about “the good pleasure of God’s heart’s desire” (v 5). Paul also says, “He made known to us the mystery of his heart’s desire, according to his good pleasure which he purposed in him” (v 9).<\/p>\n<p>The impetus of God’s eternal purpose came from a heart’s desire, and that heart’s desire was to have many sons made like his only Son (see Rom 8:26-28). In love, he predestined many people to participate in this “sonship”—not by their own merits but by virtue of their being united to the Son (Eph 1:4-5). Notice how often in Ephesians 1 Paul speaks of the believers’ position “in him.” Outside of him (the Son), no one could be a son of God and no one could be pleasing to the Father. The many sons and daughters owe all their divine privileges to the Beloved, as ones given grace through him (v 6). If it were not for God’s satisfaction in his beloved Son, there would not have been the inspiration for the creation of man in the first place. Humans exist because God wanted to obtain many sons and daughters, each bearing the image of God’s unique Son. People are well pleasing to God and bring him satisfaction by being united to the one who has always satisfied him. Apart from the Son, no one has access to the Father. But because of the Son’s redemption, all believers have the right to become children of God (Jn 1:12) and now have access to the Father through the Son (14:6).<\/p>","summary_ro":"SONS AND DAUGHTERS OF GOD* Expression designating human beings who have been born of God and have become part of his family. When the Bible speaks of God’s sons, it does not intend to exclude females. The term “sons” is inclusive of all believers. But the Scriptures nearly always have the word “sons”—with one exception in the NT, 2 Corinthians 6:18, in which God’s people are called “sons and daughters.” From the beginning, God the Father desired to have many sons and daughters sharing the ima...","summary_en":"SONS AND DAUGHTERS OF GOD* Expression designating human beings who have been born of God and have become part of his family. When the Bible speaks of God’s sons, it does not intend to exclude females. The term “sons” is inclusive of all believers. But the Scriptures nearly always have the word “sons”—with one exception in the NT, 2 Corinthians 6:18, in which God’s people are called “sons and daughters.” From the beginning, God the Father desired to have many sons and daughters sharing the ima...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38411,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Will of God","title_en":"Will of God","content_ro":"<h3>WILL OF GOD<\/h3>\n<p>Important NT term indicating God’s choice and determination, emanating from desire.<\/p>\n<p>Paul used a Greek word in Ephesians 1:5, 9, and 11 that conveys the idea of desire, even heart’s desire. The word is usually translated as “will”—“the will of God.” But the English word “will” sublimates the primary meaning. The Greek word <em>(<\/em><span class=\"greek\" lang=\"el\">thelema<\/span><em>)<\/em> is primarily an emotional word and only secondarily is it volitional. “God’s will” is not so much “God’s intention” as it is “God’s heart’s desire.” God does have an intention, a purpose, a plan. It is called <span class=\"greek\" lang=\"el\">prothesis<\/span> in Greek (see Eph 1:11), and it literally means “a laying out beforehand” (like a blueprint). This plan was created by God’s counsel (called <span class=\"greek\" lang=\"el\">boule<\/span> in Greek, Eph 1:11). However, behind the plan and the counsel was not just a mastermind but a heart—a heart of love and of good pleasure. Therefore, Paul talked about “the good pleasure of God’s heart” (Eph 1:5). Paul also said, “He made known to us the mystery of his heart’s desire, according to his good pleasure which he purposed in him” (v 9). Indeed, God operated all things according to the counsel of his heart’s desire or will (v 11).<\/p>\n<p>The impetus of God’s eternal purpose came from a heart’s desire, and that heart’s desire was to have many sons and daughters made like his only Son (see Rom 8:26-28). In love, he predestined many people to participate in this—not by their own merits but by virtue of being in the Son (Eph 1:4-5). Notice how often in Ephesians 1 Paul speaks of the believers’ position “in him.” Outside of him (the Son), no one could be a son or daughter of God and no one could be pleasing to the Father. The many sons and daughters owe all their divine privileges to the Beloved, as ones graced in him and selected in him (v 6). Thus, predestination and election are issues of God’s will.<\/p>\n<p><em>See also<\/em> Elect, Election; Predestination.<\/p>","content_en":"<h3>WILL OF GOD<\/h3>\n<p>Important NT term indicating God’s choice and determination, emanating from desire.<\/p>\n<p>Paul used a Greek word in Ephesians 1:5, 9, and 11 that conveys the idea of desire, even heart’s desire. The word is usually translated as “will”—“the will of God.” But the English word “will” sublimates the primary meaning. The Greek word <em>(<\/em><span class=\"greek\" lang=\"el\">thelema<\/span><em>)<\/em> is primarily an emotional word and only secondarily is it volitional. “God’s will” is not so much “God’s intention” as it is “God’s heart’s desire.” God does have an intention, a purpose, a plan. It is called <span class=\"greek\" lang=\"el\">prothesis<\/span> in Greek (see Eph 1:11), and it literally means “a laying out beforehand” (like a blueprint). This plan was created by God’s counsel (called <span class=\"greek\" lang=\"el\">boule<\/span> in Greek, Eph 1:11). However, behind the plan and the counsel was not just a mastermind but a heart—a heart of love and of good pleasure. Therefore, Paul talked about “the good pleasure of God’s heart” (Eph 1:5). Paul also said, “He made known to us the mystery of his heart’s desire, according to his good pleasure which he purposed in him” (v 9). Indeed, God operated all things according to the counsel of his heart’s desire or will (v 11).<\/p>\n<p>The impetus of God’s eternal purpose came from a heart’s desire, and that heart’s desire was to have many sons and daughters made like his only Son (see Rom 8:26-28). In love, he predestined many people to participate in this—not by their own merits but by virtue of being in the Son (Eph 1:4-5). Notice how often in Ephesians 1 Paul speaks of the believers’ position “in him.” Outside of him (the Son), no one could be a son or daughter of God and no one could be pleasing to the Father. The many sons and daughters owe all their divine privileges to the Beloved, as ones graced in him and selected in him (v 6). Thus, predestination and election are issues of God’s will.<\/p>\n<p><em>See also<\/em> Elect, Election; Predestination.<\/p>","summary_ro":"WILL OF GOD Important NT term indicating God’s choice and determination, emanating from desire. Paul used a Greek word in Ephesians 1:5, 9, and 11 that conveys the idea of desire, even heart’s desire. The word is usually translated as “will”—“the will of God.” But the English word “will” sublimates the primary meaning. The Greek word (thelema) is primarily an emotional word and only secondarily is it volitional. “God’s will” is not so much “God’s intention” as it is “God’s heart’s desire.” Go...","summary_en":"WILL OF GOD Important NT term indicating God’s choice and determination, emanating from desire. Paul used a Greek word in Ephesians 1:5, 9, and 11 that conveys the idea of desire, even heart’s desire. The word is usually translated as “will”—“the will of God.” But the English word “will” sublimates the primary meaning. The Greek word (thelema) is primarily an emotional word and only secondarily is it volitional. “God’s will” is not so much “God’s intention” as it is “God’s heart’s desire.” Go...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57317,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:26","title_en":"Study Note: Romani 8:26","content_ro":"<p><strong>8:26<\/strong> <em>groanings that cannot be expressed in words:<\/em> This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.<\/p>","content_en":"<p><strong>8:26<\/strong> <em>groanings that cannot be expressed in words:<\/em> This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.<\/p>","summary_ro":"8:26 groanings that cannot be expressed in words: This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.","summary_en":"8:26 groanings that cannot be expressed in words: This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84943,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:26","title_en":"Study Note: Romani 8:26","content_ro":"<p><strong>8:26<\/strong> <em>groanings that cannot be expressed in words:<\/em> This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.<\/p>","content_en":"<p><strong>8:26<\/strong> <em>groanings that cannot be expressed in words:<\/em> This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.<\/p>","summary_ro":"8:26 groanings that cannot be expressed in words: This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.","summary_en":"8:26 groanings that cannot be expressed in words: This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112569,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:26","title_en":"Study Note: Romani 8:26","content_ro":"<p><strong>8:26<\/strong> <em>groanings that cannot be expressed in words:<\/em> This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.<\/p>","content_en":"<p><strong>8:26<\/strong> <em>groanings that cannot be expressed in words:<\/em> This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.<\/p>","summary_ro":"8:26 groanings that cannot be expressed in words: This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.","summary_en":"8:26 groanings that cannot be expressed in words: This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140195,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:26","title_en":"Study Note: Romani 8:26","content_ro":"<p><strong>8:26<\/strong> <em>groanings that cannot be expressed in words:<\/em> This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.<\/p>","content_en":"<p><strong>8:26<\/strong> <em>groanings that cannot be expressed in words:<\/em> This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.<\/p>","summary_ro":"8:26 groanings that cannot be expressed in words: This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.","summary_en":"8:26 groanings that cannot be expressed in words: This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61987,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Inscrutable Purposes in History","title_en":"God’s Inscrutable Purposes in History","content_ro":"<h3>God’s Inscrutable Purposes in History<\/h3>\n<p>God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration.<\/p>\n<p>For example, the Chronicler gives just one explanation for the continued division of the kingdom of Israel: Rehoboam and those loyal to him “obeyed the message of the <span>Lord<\/span> and did not fight against Jeroboam” (2 Chr 11:4). The cause of the division—the irrational response of Rehoboam to the people’s request—has already been explained in the previous narrative: “This turn of events was the will of God, for it fulfilled the <span>Lord<\/span>’s message to Jeroboam son of Nebat through the prophet Ahijah from Shiloh” (10:15). Rehoboam may have been able to easily defeat the rebels, but he was deterred by the will of the Lord.<\/p>\n<p>Obedience to God’s will brought positive results for Rehoboam: He fortified cities; he put military leaders, equipment, and food supplies in place; loyal citizens migrated to his territory; and he had a large family. God’s will was clear, and the benefit to Rehoboam was obvious, yet the Chronicler could not explain God’s purposes. Readers of the book today are also left to ponder why God allowed the kingdom to remain divided.<\/p>\n<p>The prophet Isaiah declares the mystery of God’s ways: “‘My thoughts are nothing like your thoughts,’ says the <span>Lord<\/span>. ‘And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts higher than your thoughts’” (Isa 55:8-9). Those who fear God learn not to lean on human understanding, but to follow the word of God even when it is contrary to earthly values.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:56-61; 2 Chr 10:1–11:4; Job 42:1-6; Ps 115:1-3; Isa 40:9-31; 42:1-17; 55:8-13; Rom 8:26-30; Eph 1:9-14<\/p>","content_en":"<h3>God’s Inscrutable Purposes in History<\/h3>\n<p>God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration.<\/p>\n<p>For example, the Chronicler gives just one explanation for the continued division of the kingdom of Israel: Rehoboam and those loyal to him “obeyed the message of the <span>Lord<\/span> and did not fight against Jeroboam” (2 Chr 11:4). The cause of the division—the irrational response of Rehoboam to the people’s request—has already been explained in the previous narrative: “This turn of events was the will of God, for it fulfilled the <span>Lord<\/span>’s message to Jeroboam son of Nebat through the prophet Ahijah from Shiloh” (10:15). Rehoboam may have been able to easily defeat the rebels, but he was deterred by the will of the Lord.<\/p>\n<p>Obedience to God’s will brought positive results for Rehoboam: He fortified cities; he put military leaders, equipment, and food supplies in place; loyal citizens migrated to his territory; and he had a large family. God’s will was clear, and the benefit to Rehoboam was obvious, yet the Chronicler could not explain God’s purposes. Readers of the book today are also left to ponder why God allowed the kingdom to remain divided.<\/p>\n<p>The prophet Isaiah declares the mystery of God’s ways: “‘My thoughts are nothing like your thoughts,’ says the <span>Lord<\/span>. ‘And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts higher than your thoughts’” (Isa 55:8-9). Those who fear God learn not to lean on human understanding, but to follow the word of God even when it is contrary to earthly values.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:56-61; 2 Chr 10:1–11:4; Job 42:1-6; Ps 115:1-3; Isa 40:9-31; 42:1-17; 55:8-13; Rom 8:26-30; Eph 1:9-14<\/p>","summary_ro":"God’s Inscrutable Purposes in History God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration. For example, the...","summary_en":"God’s Inscrutable Purposes in History God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration. For example, the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62310,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\n<p>Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\n<p>In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\n<p>The Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\n<p>God disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\n<p>Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\n<p>In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\n<p>The Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\n<p>God disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62400,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Righteous Suffer","title_en":"The Righteous Suffer","content_ro":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","content_en":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","summary_ro":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","summary_en":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67030,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89613,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Inscrutable Purposes in History","title_en":"God’s Inscrutable Purposes in History","content_ro":"<h3>God’s Inscrutable Purposes in History<\/h3>\n<p>God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration.<\/p>\n<p>For example, the Chronicler gives just one explanation for the continued division of the kingdom of Israel: Rehoboam and those loyal to him “obeyed the message of the <span>Lord<\/span> and did not fight against Jeroboam” (2 Chr 11:4). The cause of the division—the irrational response of Rehoboam to the people’s request—has already been explained in the previous narrative: “This turn of events was the will of God, for it fulfilled the <span>Lord<\/span>’s message to Jeroboam son of Nebat through the prophet Ahijah from Shiloh” (10:15). Rehoboam may have been able to easily defeat the rebels, but he was deterred by the will of the Lord.<\/p>\n<p>Obedience to God’s will brought positive results for Rehoboam: He fortified cities; he put military leaders, equipment, and food supplies in place; loyal citizens migrated to his territory; and he had a large family. God’s will was clear, and the benefit to Rehoboam was obvious, yet the Chronicler could not explain God’s purposes. Readers of the book today are also left to ponder why God allowed the kingdom to remain divided.<\/p>\n<p>The prophet Isaiah declares the mystery of God’s ways: “‘My thoughts are nothing like your thoughts,’ says the <span>Lord<\/span>. ‘And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts higher than your thoughts’” (Isa 55:8-9). Those who fear God learn not to lean on human understanding, but to follow the word of God even when it is contrary to earthly values.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:56-61; 2 Chr 10:1–11:4; Job 42:1-6; Ps 115:1-3; Isa 40:9-31; 42:1-17; 55:8-13; Rom 8:26-30; Eph 1:9-14<\/p>","content_en":"<h3>God’s Inscrutable Purposes in History<\/h3>\n<p>God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration.<\/p>\n<p>For example, the Chronicler gives just one explanation for the continued division of the kingdom of Israel: Rehoboam and those loyal to him “obeyed the message of the <span>Lord<\/span> and did not fight against Jeroboam” (2 Chr 11:4). The cause of the division—the irrational response of Rehoboam to the people’s request—has already been explained in the previous narrative: “This turn of events was the will of God, for it fulfilled the <span>Lord<\/span>’s message to Jeroboam son of Nebat through the prophet Ahijah from Shiloh” (10:15). Rehoboam may have been able to easily defeat the rebels, but he was deterred by the will of the Lord.<\/p>\n<p>Obedience to God’s will brought positive results for Rehoboam: He fortified cities; he put military leaders, equipment, and food supplies in place; loyal citizens migrated to his territory; and he had a large family. God’s will was clear, and the benefit to Rehoboam was obvious, yet the Chronicler could not explain God’s purposes. Readers of the book today are also left to ponder why God allowed the kingdom to remain divided.<\/p>\n<p>The prophet Isaiah declares the mystery of God’s ways: “‘My thoughts are nothing like your thoughts,’ says the <span>Lord<\/span>. ‘And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts higher than your thoughts’” (Isa 55:8-9). Those who fear God learn not to lean on human understanding, but to follow the word of God even when it is contrary to earthly values.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:56-61; 2 Chr 10:1–11:4; Job 42:1-6; Ps 115:1-3; Isa 40:9-31; 42:1-17; 55:8-13; Rom 8:26-30; Eph 1:9-14<\/p>","summary_ro":"God’s Inscrutable Purposes in History God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration. For example, the...","summary_en":"God’s Inscrutable Purposes in History God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration. For example, the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89936,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\n<p>Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\n<p>In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\n<p>The Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\n<p>God disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\n<p>Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\n<p>In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\n<p>The Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\n<p>God disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90026,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Righteous Suffer","title_en":"The Righteous Suffer","content_ro":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","content_en":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","summary_ro":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","summary_en":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94656,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117239,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Inscrutable Purposes in History","title_en":"God’s Inscrutable Purposes in History","content_ro":"<h3>God’s Inscrutable Purposes in History<\/h3>\n<p>God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration.<\/p>\n<p>For example, the Chronicler gives just one explanation for the continued division of the kingdom of Israel: Rehoboam and those loyal to him “obeyed the message of the <span>Lord<\/span> and did not fight against Jeroboam” (2 Chr 11:4). The cause of the division—the irrational response of Rehoboam to the people’s request—has already been explained in the previous narrative: “This turn of events was the will of God, for it fulfilled the <span>Lord<\/span>’s message to Jeroboam son of Nebat through the prophet Ahijah from Shiloh” (10:15). Rehoboam may have been able to easily defeat the rebels, but he was deterred by the will of the Lord.<\/p>\n<p>Obedience to God’s will brought positive results for Rehoboam: He fortified cities; he put military leaders, equipment, and food supplies in place; loyal citizens migrated to his territory; and he had a large family. God’s will was clear, and the benefit to Rehoboam was obvious, yet the Chronicler could not explain God’s purposes. Readers of the book today are also left to ponder why God allowed the kingdom to remain divided.<\/p>\n<p>The prophet Isaiah declares the mystery of God’s ways: “‘My thoughts are nothing like your thoughts,’ says the <span>Lord<\/span>. ‘And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts higher than your thoughts’” (Isa 55:8-9). Those who fear God learn not to lean on human understanding, but to follow the word of God even when it is contrary to earthly values.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:56-61; 2 Chr 10:1–11:4; Job 42:1-6; Ps 115:1-3; Isa 40:9-31; 42:1-17; 55:8-13; Rom 8:26-30; Eph 1:9-14<\/p>","content_en":"<h3>God’s Inscrutable Purposes in History<\/h3>\n<p>God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration.<\/p>\n<p>For example, the Chronicler gives just one explanation for the continued division of the kingdom of Israel: Rehoboam and those loyal to him “obeyed the message of the <span>Lord<\/span> and did not fight against Jeroboam” (2 Chr 11:4). The cause of the division—the irrational response of Rehoboam to the people’s request—has already been explained in the previous narrative: “This turn of events was the will of God, for it fulfilled the <span>Lord<\/span>’s message to Jeroboam son of Nebat through the prophet Ahijah from Shiloh” (10:15). Rehoboam may have been able to easily defeat the rebels, but he was deterred by the will of the Lord.<\/p>\n<p>Obedience to God’s will brought positive results for Rehoboam: He fortified cities; he put military leaders, equipment, and food supplies in place; loyal citizens migrated to his territory; and he had a large family. God’s will was clear, and the benefit to Rehoboam was obvious, yet the Chronicler could not explain God’s purposes. Readers of the book today are also left to ponder why God allowed the kingdom to remain divided.<\/p>\n<p>The prophet Isaiah declares the mystery of God’s ways: “‘My thoughts are nothing like your thoughts,’ says the <span>Lord<\/span>. ‘And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts higher than your thoughts’” (Isa 55:8-9). Those who fear God learn not to lean on human understanding, but to follow the word of God even when it is contrary to earthly values.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:56-61; 2 Chr 10:1–11:4; Job 42:1-6; Ps 115:1-3; Isa 40:9-31; 42:1-17; 55:8-13; Rom 8:26-30; Eph 1:9-14<\/p>","summary_ro":"God’s Inscrutable Purposes in History God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration. For example, the...","summary_en":"God’s Inscrutable Purposes in History God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration. For example, the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117562,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\n<p>Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\n<p>In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\n<p>The Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\n<p>God disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\n<p>Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\n<p>In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\n<p>The Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\n<p>God disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117652,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Righteous Suffer","title_en":"The Righteous Suffer","content_ro":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","content_en":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","summary_ro":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","summary_en":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122282,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144865,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Inscrutable Purposes in History","title_en":"God’s Inscrutable Purposes in History","content_ro":"<h3>God’s Inscrutable Purposes in History<\/h3>\n<p>God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration.<\/p>\n<p>For example, the Chronicler gives just one explanation for the continued division of the kingdom of Israel: Rehoboam and those loyal to him “obeyed the message of the <span>Lord<\/span> and did not fight against Jeroboam” (2 Chr 11:4). The cause of the division—the irrational response of Rehoboam to the people’s request—has already been explained in the previous narrative: “This turn of events was the will of God, for it fulfilled the <span>Lord<\/span>’s message to Jeroboam son of Nebat through the prophet Ahijah from Shiloh” (10:15). Rehoboam may have been able to easily defeat the rebels, but he was deterred by the will of the Lord.<\/p>\n<p>Obedience to God’s will brought positive results for Rehoboam: He fortified cities; he put military leaders, equipment, and food supplies in place; loyal citizens migrated to his territory; and he had a large family. God’s will was clear, and the benefit to Rehoboam was obvious, yet the Chronicler could not explain God’s purposes. Readers of the book today are also left to ponder why God allowed the kingdom to remain divided.<\/p>\n<p>The prophet Isaiah declares the mystery of God’s ways: “‘My thoughts are nothing like your thoughts,’ says the <span>Lord<\/span>. ‘And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts higher than your thoughts’” (Isa 55:8-9). Those who fear God learn not to lean on human understanding, but to follow the word of God even when it is contrary to earthly values.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:56-61; 2 Chr 10:1–11:4; Job 42:1-6; Ps 115:1-3; Isa 40:9-31; 42:1-17; 55:8-13; Rom 8:26-30; Eph 1:9-14<\/p>","content_en":"<h3>God’s Inscrutable Purposes in History<\/h3>\n<p>God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration.<\/p>\n<p>For example, the Chronicler gives just one explanation for the continued division of the kingdom of Israel: Rehoboam and those loyal to him “obeyed the message of the <span>Lord<\/span> and did not fight against Jeroboam” (2 Chr 11:4). The cause of the division—the irrational response of Rehoboam to the people’s request—has already been explained in the previous narrative: “This turn of events was the will of God, for it fulfilled the <span>Lord<\/span>’s message to Jeroboam son of Nebat through the prophet Ahijah from Shiloh” (10:15). Rehoboam may have been able to easily defeat the rebels, but he was deterred by the will of the Lord.<\/p>\n<p>Obedience to God’s will brought positive results for Rehoboam: He fortified cities; he put military leaders, equipment, and food supplies in place; loyal citizens migrated to his territory; and he had a large family. God’s will was clear, and the benefit to Rehoboam was obvious, yet the Chronicler could not explain God’s purposes. Readers of the book today are also left to ponder why God allowed the kingdom to remain divided.<\/p>\n<p>The prophet Isaiah declares the mystery of God’s ways: “‘My thoughts are nothing like your thoughts,’ says the <span>Lord<\/span>. ‘And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts higher than your thoughts’” (Isa 55:8-9). Those who fear God learn not to lean on human understanding, but to follow the word of God even when it is contrary to earthly values.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:56-61; 2 Chr 10:1–11:4; Job 42:1-6; Ps 115:1-3; Isa 40:9-31; 42:1-17; 55:8-13; Rom 8:26-30; Eph 1:9-14<\/p>","summary_ro":"God’s Inscrutable Purposes in History God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration. For example, the...","summary_en":"God’s Inscrutable Purposes in History God directs people and events to fulfill his purposes in history. He has no need to explain himself, but he always has a purpose that he is working out; he guides individuals, nations, and events in accord with his will. This philosophy of history remains consistent throughout biblical history. God works through human actions to bring about results that he has planned and that cannot be explained in any other way except his orchestration. For example, the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145188,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Ethnic Hatred","title_en":"Ethnic Hatred","content_ro":"<h3>Ethnic Hatred<\/h3>\n<p>Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\n<p>In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\n<p>The Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\n<p>God disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","content_en":"<h3>Ethnic Hatred<\/h3>\n<p>Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred.<\/p>\n<p>In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatred of Mordecai the Jew developed into a murderous desire to destroy all Jews (3:6). His charge against the Jewish people was what he hated in Mordecai: They did not assimilate with other people, they had unique laws and customs, and they did not obey some of the laws of the king (3:8).<\/p>\n<p>The Spanish Inquisition (1400s) and the Holocaust in Nazi Germany (1930s–40s) were other terrible attempts to wipe the Jewish people off the face of the earth. Religious and ethnic hatred still leads to diabolical plans today.<\/p>\n<p>God disapproves of such hatred against any ethnic or religious group, and he will eventually hold accountable those who attempt to carry out such plots (see Deut 30:7; Pss 21:7-11; 34:19-21; 44:7). God has repeatedly saved the Jewish people and defeated their enemies, for God is faithful to all his promises (see Rom 9–11). He will similarly preserve his church through all persecution (see Matt 16:18; Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 46:33-34; Deut 7:1-6; 23:3-8; Esth 3:1-9; Matt 15:22-28; Luke 4:27; Acts 10:34-35; Rom 9:1–11:36; Gal 3:26-29; Eph 2:14<\/p>","summary_ro":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","summary_en":"Ethnic Hatred Selfish pride, a desire to maintain power, and hatred for those who stand in the way have often been the basis for the persecution of racial or religious groups. Many people have died through the centuries because of such hatred. In the book of Esther, Haman hated Mordecai because Mordecai would not bow down as everyone else did when Haman passed by (Esth 3:1-5). Haman thus despised a man of integrity who would not obey laws that were against his convictions. This personal hatre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145278,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Righteous Suffer","title_en":"The Righteous Suffer","content_ro":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","content_en":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","summary_ro":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","summary_en":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149908,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":15745,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heart","title_en":"Heart","content_ro":"<h3>HEART<\/h3>\n<p>Vital bodily organ; emotional center of one’s being.<\/p>\n<p>In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew <span class=\"hebrew\" lang=\"he\">leb<\/span><em>;<\/em> Greek <span class=\"greek\" lang=\"el\">kardia<\/span>) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great.<\/p>\n<p class=\"h2\" id=\"PhysicalHeart\">Physical Heart<\/p>\n<p>That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see <span>nlt<\/span> mg), despite the delay in Nabal’s death. Physical food and wine affect the heart (Jgs 19:5; Ps 104:15; Acts 14:17), and the heart can “faint” and “tremble.” The heart’s position in the body yields an obvious metaphor for “the center” (Mt 12:40).<\/p>\n<p class=\"h2\" id=\"PyschologicalHeart\">Pyschological Heart<\/p>\n<p>The heart attends intellectually (e.g., Jer 12:11); it also perceives (Jn 12:40), understands (1 Kgs 3:9), debates (Mk 2:6), reflects (Lk 2:19), remembers (Lk 2:51), thinks (Dt 8:17), imagines (Lk 1:51), is wise (Eccl 1:17, <span>kjv<\/span>), has technical skill (Ex 28:3, <span>kjv<\/span>), and much more.<\/p>\n<p>Emotionally, the heart experiences intoxicated merriment (1 Sm 25:36), gladness (Is 30:29), joy (Jn 16:22), sorrow (Neh 2:2), anguish (Rom 9:2), bitterness (Prv 14:10), anxiety (1 Sm 4:13), despair (Eccl 2:20), love (2 Sm 14:1), trust (Ps 112:7), affection (2 Cor 7:3), lust (Mt 5:28), callousness (Mk 3:5), hatred (Lv 19:17), fear (Gn 42:28), jealousy (Jas 3:14), desire (Rom 10:1), discouragement (Nm 32:9), sympathy (Ex 23:9), anger (Dt 19:6, <span>kjv<\/span>), irresolution (2 Chr 13:7, <span>kjv<\/span>), and much more.<\/p>\n<p>Volitionally, the heart can purpose (1 Cor 4:5), incline to (1 Sm 14:7), prompt (2 Kgs 12:4; cf. Prv 4:23), be steadfast (Acts 11:23), be willing (Ex 35:22), contrive evil (Acts 5:4), or follow its “treasure” (Mt 6:21).<\/p>\n<p>Morally, the heart can be gentle, lowly (Mt 11:29), holy (1 Thes 3:13), faithful (Neh 9:8), upright (Ps 97:11), pure, single-minded (Jas 4:8), clean (Acts 15:8), loving toward God (Mk 12:30) and others (1 Pt 1:22), hardened, or sensitive (Ez 11:19). Scripture’s emphasis falls upon the heart’s evil (Gn 6:5 and throughout), as self-deceiving (Jas 1:26), deceitful (Jer 17:9), avaricious (Mt 6:19-21), lustful (Mt 5:28), arrogant (Is 9:9), impious (Acts 7:51), perverse (Ps 101:4), and impenitent (Rom 2:5). Nothing defiles a man worse than his own heart (Mk 7:18-19).<\/p>\n<p>Yet out of the heart can come good (Lk 6:45; 8:15). Even when frustrated by circumstances or by fear, the heart’s good intention remains good; its evil intent, bad (1 Kgs 8:18; Mt 5:28).<\/p>\n<p>Being so complex, a person’s heart is sadly divided, and Scripture often extols a perfect, whole, true (i.e., united) heart (Gn 20:5; Ps 86:11; Acts 8:37). The “heart” signifies the total inner self, a person’s hidden core of being (1 Pt 3:4), with which one communes, which one “pours out” in prayer, words, and deeds (Ps 62:8; Mt 15:18-19). It is the genuine self, distinguished from appearance, public position, and physical presence (1 Sm 16:7; 2 Cor 5:12; 1 Thes 2:17). And this “heart-self” has its own nature, character, and disposition (Dn 4:16; 7:4, <span>kjv<\/span>; cf. Mt 12:33-37).<\/p>\n<p class=\"h2\" id=\"TheSpiritualHeart\">The Spiritual Heart<\/p>\n<p>The heart is especially important in biblical religion. The mystery of the hidden self is fully known to God and to Christ (Jer 17:10; Lk 9:47; Rom 8:27), and the heart is the seat of our knowledge of God (2 Cor 4:6). The state of heart governs the vision of God (Mt 5:8); from the heart one speaks to God (Ps 27:8); the heart is the locus of divine indwelling (2 Cor 1:22; Gal 4:6; Eph 3:17).<\/p>\n<p>On the other hand, moral evil in the heart is seen in biblical perspective as sin against God. Senseless hearts are darkened, often secretly idolatrous, far from God, “not right” before God (Dt 29:18-19; Mt 15:8; Acts 8:21; Rom 1:21). Yet the Lord will not despise a broken, contrite heart (Ps 51:17). When one’s heart is turned toward God, he promises to make it sensitive to divine things, renewed and purified (Dt 4:29; 2 Kgs 23:25; Ps 51:10; Jl 2:13; Ez 36:25-27). God’s law shall then be written on the heart as the inward guide and incentive (Jer 31:33; Heb 8:10; cf. 2 Cor 3:2-3).<\/p>\n<p>In Christian terms, such transformation involves believing the gospel from the “honest and good heart” that provides fruitful soil for the Word of God (Lk 8:15; Rom 10:9). The true heart draws near to God, loves him with all its intellect, feeling, and will (Lk 10:27; Heb 10:22). Then God gives strength, reward, renewal, grace, peace, and joy to the heart (Ps 73:26; Is 57:15; Acts 2:46; Phil 4:7; Heb 13:9). So the ancient ideal becomes possible again, that of being “a man after God’s own heart” (1 Sm 13:14; Acts 13:22).<\/p>","content_en":"<h3>HEART<\/h3>\n<p>Vital bodily organ; emotional center of one’s being.<\/p>\n<p>In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew <span class=\"hebrew\" lang=\"he\">leb<\/span><em>;<\/em> Greek <span class=\"greek\" lang=\"el\">kardia<\/span>) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great.<\/p>\n<p class=\"h2\" id=\"PhysicalHeart\">Physical Heart<\/p>\n<p>That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see <span>nlt<\/span> mg), despite the delay in Nabal’s death. Physical food and wine affect the heart (Jgs 19:5; Ps 104:15; Acts 14:17), and the heart can “faint” and “tremble.” The heart’s position in the body yields an obvious metaphor for “the center” (Mt 12:40).<\/p>\n<p class=\"h2\" id=\"PyschologicalHeart\">Pyschological Heart<\/p>\n<p>The heart attends intellectually (e.g., Jer 12:11); it also perceives (Jn 12:40), understands (1 Kgs 3:9), debates (Mk 2:6), reflects (Lk 2:19), remembers (Lk 2:51), thinks (Dt 8:17), imagines (Lk 1:51), is wise (Eccl 1:17, <span>kjv<\/span>), has technical skill (Ex 28:3, <span>kjv<\/span>), and much more.<\/p>\n<p>Emotionally, the heart experiences intoxicated merriment (1 Sm 25:36), gladness (Is 30:29), joy (Jn 16:22), sorrow (Neh 2:2), anguish (Rom 9:2), bitterness (Prv 14:10), anxiety (1 Sm 4:13), despair (Eccl 2:20), love (2 Sm 14:1), trust (Ps 112:7), affection (2 Cor 7:3), lust (Mt 5:28), callousness (Mk 3:5), hatred (Lv 19:17), fear (Gn 42:28), jealousy (Jas 3:14), desire (Rom 10:1), discouragement (Nm 32:9), sympathy (Ex 23:9), anger (Dt 19:6, <span>kjv<\/span>), irresolution (2 Chr 13:7, <span>kjv<\/span>), and much more.<\/p>\n<p>Volitionally, the heart can purpose (1 Cor 4:5), incline to (1 Sm 14:7), prompt (2 Kgs 12:4; cf. Prv 4:23), be steadfast (Acts 11:23), be willing (Ex 35:22), contrive evil (Acts 5:4), or follow its “treasure” (Mt 6:21).<\/p>\n<p>Morally, the heart can be gentle, lowly (Mt 11:29), holy (1 Thes 3:13), faithful (Neh 9:8), upright (Ps 97:11), pure, single-minded (Jas 4:8), clean (Acts 15:8), loving toward God (Mk 12:30) and others (1 Pt 1:22), hardened, or sensitive (Ez 11:19). Scripture’s emphasis falls upon the heart’s evil (Gn 6:5 and throughout), as self-deceiving (Jas 1:26), deceitful (Jer 17:9), avaricious (Mt 6:19-21), lustful (Mt 5:28), arrogant (Is 9:9), impious (Acts 7:51), perverse (Ps 101:4), and impenitent (Rom 2:5). Nothing defiles a man worse than his own heart (Mk 7:18-19).<\/p>\n<p>Yet out of the heart can come good (Lk 6:45; 8:15). Even when frustrated by circumstances or by fear, the heart’s good intention remains good; its evil intent, bad (1 Kgs 8:18; Mt 5:28).<\/p>\n<p>Being so complex, a person’s heart is sadly divided, and Scripture often extols a perfect, whole, true (i.e., united) heart (Gn 20:5; Ps 86:11; Acts 8:37). The “heart” signifies the total inner self, a person’s hidden core of being (1 Pt 3:4), with which one communes, which one “pours out” in prayer, words, and deeds (Ps 62:8; Mt 15:18-19). It is the genuine self, distinguished from appearance, public position, and physical presence (1 Sm 16:7; 2 Cor 5:12; 1 Thes 2:17). And this “heart-self” has its own nature, character, and disposition (Dn 4:16; 7:4, <span>kjv<\/span>; cf. Mt 12:33-37).<\/p>\n<p class=\"h2\" id=\"TheSpiritualHeart\">The Spiritual Heart<\/p>\n<p>The heart is especially important in biblical religion. The mystery of the hidden self is fully known to God and to Christ (Jer 17:10; Lk 9:47; Rom 8:27), and the heart is the seat of our knowledge of God (2 Cor 4:6). The state of heart governs the vision of God (Mt 5:8); from the heart one speaks to God (Ps 27:8); the heart is the locus of divine indwelling (2 Cor 1:22; Gal 4:6; Eph 3:17).<\/p>\n<p>On the other hand, moral evil in the heart is seen in biblical perspective as sin against God. Senseless hearts are darkened, often secretly idolatrous, far from God, “not right” before God (Dt 29:18-19; Mt 15:8; Acts 8:21; Rom 1:21). Yet the Lord will not despise a broken, contrite heart (Ps 51:17). When one’s heart is turned toward God, he promises to make it sensitive to divine things, renewed and purified (Dt 4:29; 2 Kgs 23:25; Ps 51:10; Jl 2:13; Ez 36:25-27). God’s law shall then be written on the heart as the inward guide and incentive (Jer 31:33; Heb 8:10; cf. 2 Cor 3:2-3).<\/p>\n<p>In Christian terms, such transformation involves believing the gospel from the “honest and good heart” that provides fruitful soil for the Word of God (Lk 8:15; Rom 10:9). The true heart draws near to God, loves him with all its intellect, feeling, and will (Lk 10:27; Heb 10:22). Then God gives strength, reward, renewal, grace, peace, and joy to the heart (Ps 73:26; Is 57:15; Acts 2:46; Phil 4:7; Heb 13:9). So the ancient ideal becomes possible again, that of being “a man after God’s own heart” (1 Sm 13:14; Acts 13:22).<\/p>","summary_ro":"HEART Vital bodily organ; emotional center of one’s being. In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew leb; Greek kardia) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great. Physical Heart That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see nlt mg), despite the delay in Nabal’s death. Physi...","summary_en":"HEART Vital bodily organ; emotional center of one’s being. In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew leb; Greek kardia) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great. Physical Heart That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see nlt mg), despite the delay in Nabal’s death. Physi...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33525,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Saints","title_en":"Saints","content_ro":"<h3>SAINTS<\/h3>\n<p>Name for believers meaning “holy ones” (which is the rendering in some modern versions—see <span>nlt<\/span>). The OT believers were called to be “holy,” or consecrated to God (Ex 22:31; Lv 11:44). In the NT, “saints” became the apostle Paul’s favorite name for Christians (Rom 1:7; 8:27; 12:13; 15:25-26, 31; 16:2, 15; plus 31 other places in Paul’s letters). The name is also used 14 times in the book of Revelation. Other NT writers used it occasionally (Heb 6:10; 13:24; Jude 1:3). The name indicates that Christians are expected to be holy (Heb 12:10; Rv 22:11) because they have been consecrated to God as a holy priesthood and have rejected the ways of the world (1 Pt 1:15-16; 2:5, 9). More than that, they are the people of the coming age, who will reign with God over the earth and over angels.<\/p>","content_en":"<h3>SAINTS<\/h3>\n<p>Name for believers meaning “holy ones” (which is the rendering in some modern versions—see <span>nlt<\/span>). The OT believers were called to be “holy,” or consecrated to God (Ex 22:31; Lv 11:44). In the NT, “saints” became the apostle Paul’s favorite name for Christians (Rom 1:7; 8:27; 12:13; 15:25-26, 31; 16:2, 15; plus 31 other places in Paul’s letters). The name is also used 14 times in the book of Revelation. Other NT writers used it occasionally (Heb 6:10; 13:24; Jude 1:3). The name indicates that Christians are expected to be holy (Heb 12:10; Rv 22:11) because they have been consecrated to God as a holy priesthood and have rejected the ways of the world (1 Pt 1:15-16; 2:5, 9). More than that, they are the people of the coming age, who will reign with God over the earth and over angels.<\/p>","summary_ro":"SAINTS Name for believers meaning “holy ones” (which is the rendering in some modern versions—see nlt). The OT believers were called to be “holy,” or consecrated to God (Ex 22:31; Lv 11:44). In the NT, “saints” became the apostle Paul’s favorite name for Christians (Rom 1:7; 8:27; 12:13; 15:25-26, 31; 16:2, 15; plus 31 other places in Paul’s letters). The name is also used 14 times in the book of Revelation. Other NT writers used it occasionally (Heb 6:10; 13:24; Jude 1:3). The name indicates...","summary_en":"SAINTS Name for believers meaning “holy ones” (which is the rendering in some modern versions—see nlt). The OT believers were called to be “holy,” or consecrated to God (Ex 22:31; Lv 11:44). In the NT, “saints” became the apostle Paul’s favorite name for Christians (Rom 1:7; 8:27; 12:13; 15:25-26, 31; 16:2, 15; plus 31 other places in Paul’s letters). The name is also used 14 times in the book of Revelation. Other NT writers used it occasionally (Heb 6:10; 13:24; Jude 1:3). The name indicates...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":41182,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ruth","title_en":"Ruth","content_ro":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","content_en":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","summary_ro":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","summary_en":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68808,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ruth","title_en":"Ruth","content_ro":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","content_en":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","summary_ro":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","summary_en":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96434,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ruth","title_en":"Ruth","content_ro":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","content_en":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","summary_ro":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","summary_en":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124060,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ruth","title_en":"Ruth","content_ro":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","content_en":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","summary_ro":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","summary_en":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":7422,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Conform*, Conformation*","title_en":"Conform*, Conformation*","content_ro":"<h3>CONFORM*, CONFORMATION*<\/h3>\n<p>Spiritual process of molding the believer into the image of Jesus. Paul speaks of this in Romans 8:28-30:<\/p>\n<p>And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; and those he called, he also justified; those he justified, he also glorified (<span>niv<\/span>).<\/p>\n<p>Since it is God’s desire and plan to have many sons and daughters, each believer has to be conformed to the prototype, Jesus. Note how the words “predestined,” “called,” “justified,” and especially “glorified” in Romans 8:29-30 are in the past tense. That is because God, from his eternal perspective, sees this process as having been completed already. From God’s perspective, believers have been glorified already because he sees them like his Son. But still, in the reality of time, they must undergo the process of being conformed to the image of God’s Son. God is working together all things in the lives of those who love him and are called according to his purpose. His goal is to conform each son and daughter to the image of his beloved Son.<\/p>\n<p>When one continues to read the rest of Romans 8, it is quite evident that the “things” God uses to conform Christians involve various kinds of suffering. Conformity to the image of Jesus Christ necessitates conformity to his death (see Phil 3:10). Whereas transformation involves an inward, life-imparted change in our essential constitution, conformation entails outward pressure that works the image of Christ into his children. If they are to be made like him, they must have both. To know Jesus, as far as Paul was concerned, was to know both the power of his resurrection and the fellowship of his sufferings. No one likes to suffer; no one wants to be a Job. But Job was insightful when he said, “When he has tried me, I shall come forth as gold” (Jb 23:10, <span>rsv<\/span>). Suffering produces an element in the believer that they do not inherently possess. God uses sufferings to conform them to the image of his Son.<\/p>\n<p>The Lord Jesus left his followers a pattern of suffering that cannot be avoided. This is the path that he, the pioneer of salvation, took. The Father perfected him through suffering (Heb 2:10)—i.e., he, as a man, was made fully qualified to be our leader and even our merciful High Priest because of what he suffered on our behalf. Christians should expect to suffer, at least in part, some of the things Jesus suffered. Of course, this does not mean that any believer can repeat his unique act of suffering on the cross for redemption. Peter says that “Christ also suffered for you, leaving you an example, that you should follow in his steps” (1 Pt 2:21, <span>rsv<\/span>). The Greek word underlying “example” <em>(<\/em><span class=\"greek\" lang=\"el\">hupogramma<\/span><em>)<\/em> in common Greek usage designated a tracing tablet that contained the entire Greek alphabet. Students would use this to trace the alphabet. They would have to learn each letter, from alpha to omega. The life of Jesus, a life of suffering, is just such a tracing tablet. Those who learn to follow Jesus will be those who know what it is to suffer, for suffering is the means by which God conforms us to the image of Jesus.<\/p>\n<p><em>See also<\/em> Transformation.<\/p>","content_en":"<h3>CONFORM*, CONFORMATION*<\/h3>\n<p>Spiritual process of molding the believer into the image of Jesus. Paul speaks of this in Romans 8:28-30:<\/p>\n<p>And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; and those he called, he also justified; those he justified, he also glorified (<span>niv<\/span>).<\/p>\n<p>Since it is God’s desire and plan to have many sons and daughters, each believer has to be conformed to the prototype, Jesus. Note how the words “predestined,” “called,” “justified,” and especially “glorified” in Romans 8:29-30 are in the past tense. That is because God, from his eternal perspective, sees this process as having been completed already. From God’s perspective, believers have been glorified already because he sees them like his Son. But still, in the reality of time, they must undergo the process of being conformed to the image of God’s Son. God is working together all things in the lives of those who love him and are called according to his purpose. His goal is to conform each son and daughter to the image of his beloved Son.<\/p>\n<p>When one continues to read the rest of Romans 8, it is quite evident that the “things” God uses to conform Christians involve various kinds of suffering. Conformity to the image of Jesus Christ necessitates conformity to his death (see Phil 3:10). Whereas transformation involves an inward, life-imparted change in our essential constitution, conformation entails outward pressure that works the image of Christ into his children. If they are to be made like him, they must have both. To know Jesus, as far as Paul was concerned, was to know both the power of his resurrection and the fellowship of his sufferings. No one likes to suffer; no one wants to be a Job. But Job was insightful when he said, “When he has tried me, I shall come forth as gold” (Jb 23:10, <span>rsv<\/span>). Suffering produces an element in the believer that they do not inherently possess. God uses sufferings to conform them to the image of his Son.<\/p>\n<p>The Lord Jesus left his followers a pattern of suffering that cannot be avoided. This is the path that he, the pioneer of salvation, took. The Father perfected him through suffering (Heb 2:10)—i.e., he, as a man, was made fully qualified to be our leader and even our merciful High Priest because of what he suffered on our behalf. Christians should expect to suffer, at least in part, some of the things Jesus suffered. Of course, this does not mean that any believer can repeat his unique act of suffering on the cross for redemption. Peter says that “Christ also suffered for you, leaving you an example, that you should follow in his steps” (1 Pt 2:21, <span>rsv<\/span>). The Greek word underlying “example” <em>(<\/em><span class=\"greek\" lang=\"el\">hupogramma<\/span><em>)<\/em> in common Greek usage designated a tracing tablet that contained the entire Greek alphabet. Students would use this to trace the alphabet. They would have to learn each letter, from alpha to omega. The life of Jesus, a life of suffering, is just such a tracing tablet. Those who learn to follow Jesus will be those who know what it is to suffer, for suffering is the means by which God conforms us to the image of Jesus.<\/p>\n<p><em>See also<\/em> Transformation.<\/p>","summary_ro":"CONFORM*, CONFORMATION* Spiritual process of molding the believer into the image of Jesus. Paul speaks of this in Romans 8:28-30: And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; and those he called, he also justified; those he justified, he...","summary_en":"CONFORM*, CONFORMATION* Spiritual process of molding the believer into the image of Jesus. Paul speaks of this in Romans 8:28-30: And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; and those he called, he also justified; those he justified, he...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10045,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Ecclesiastes","title_en":"Book of Ecclesiastes","content_ro":"<h3>ECCLESIASTES, Book of<\/h3>\n<p>OT book of Wisdom Literature. Ecclesiastes is philosophical in character, posing deep questions about the meaning and nature of human existence.<\/p>\n<p>“Ecclesiastes” is the Greek title for the book and has come into English from the Septuagint (Greek translation of the OT). In keeping with an early Jewish practice of adopting the first few words of a book as the title, the Hebrew title of Ecclesiastes is “The Words of Koheleth, the Son of David, King in Jerusalem.” It is also known simply as “Koheleth.”<\/p>\n<p>The term “Koheleth” is the author’s title for himself throughout the book (Eccl 1:1-2, 12; 7:27; 12:8-10). It is the Hebrew participial form of a verb meaning “to assemble,” and thus it seems to designate one who speaks in an assembly. The word has often been translated “the Preacher” in English. Because of the philosophical nature of the book, however, the title possibly indicates the author’s function or station as a leader in the community of wise men.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Ecclesiastes presents complex questions, on which biblical scholars disagree. Early Jewish tradition was divided over the issue, ascribing the book to King Hezekiah and his school, as well as to King Solomon.<\/p>\n<p>Internal evidence is often appealed to for support of Solomon as the author of Ecclesiastes. The first verse ascribes the authorship of the book to “the son of David.” Other passages (e.g., 1:16-17; 2:6-7) also seem to refer to Solomon, who succeeded David as king of the united kingdom of Israel. Those who reject Solomonic authorship interpret such references as literary devices, written by a later unknown author in order to use Solomon’s devotion to wisdom as a context for his own ideas about life’s purpose and meaning.<\/p>\n<p>A number of passages in the book have been appealed to in support of non-Solomonic authorship. Some scholars allege that if the book had been written by Solomon, he would not have used the past tense about his reign “over Israel in Jerusalem” (1:12). Proponents of Solomonic authorship point out, however, that the Hebrew verb “was” can also mean “became,” thus stating that Solomon had become king in Jerusalem.<\/p>\n<p>It is also alleged that 1:16 supports a date of writing by an author who lived much later than Solomon. They say that Solomon could not have said that he was wiser than “all who were over Jerusalem before me,” for that would point to a long succession of kings before him. But the author may have meant prominent wise men rather than kings (see 1 Kgs 4:31).<\/p>\n<p>One of the chief difficulties with Solomonic authorship is the fact that OT history does not record a period of spiritual revival in Solomon’s life as a context for the book of Ecclesiastes. That is not a conclusive argument, however, for the thoughts recorded in the book are intensely personal in nature. The historical books of the OT deal primarily with historical developments, mentioning personal aspects of human life only where they bear upon God’s purposes as reflected in the national history. It would, in fact, be surprising if the extremely personal struggles recorded in Ecclesiastes were cited by the historical writers.<\/p>\n<p>The question of authorship is a difficult one, but there seems to be no conclusive evidence against Solomon as the author of Ecclesiastes.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The majority of scholars who hold to the Solomonic authorship of Ecclesiastes date the book in Solomon’s final years as king (c. 940 <span>BC<\/span>). The book would then have been written in the golden era of Israelite wisdom, by one of the foremost proponents of wisdom teaching.<\/p>\n<p>Those who deny Solomonic authorship disagree among themselves as to when the book was written, but most date it in the postexilic period. A Maccabean date (c. 165 <span>BC<\/span>) is difficult to maintain, because fragments of the book, dated in the second century <span>BC<\/span>, have been found at the Dead Sea site of Qumran. Also, the apocryphal book of Ecclesiasticus, probably written in the early second century <span>BC<\/span>, was heavily influenced by Ecclesiastes. Such factors would allow little time for the writing and circulation of the book in the Maccabean period.<\/p>\n<p>A number of conservative scholars, such as Franz Delitzsch and E. J. Young, have assigned a fifth-century <span>BC<\/span> date to the book. Many others consider it a third-century <span>BC<\/span> document.<\/p>\n<h5>Internal Evidence<\/h5>\n<p>Attempts have been made to determine the date of the book of Ecclesiastes from alleged historical allusions. But the somewhat gloomy observations found in such passages as 1:2-11 and 3:1-15 need be nothing more than the author’s conclusions about the emptiness of life. They do not necessarily indicate that the book was written in a time of national decline or social decay within Israel, a time that would not fit with the reign of Solomon.<\/p>\n<p>It is also alleged that the book contains allusions to Greek philosophical concepts. That would indicate that it was written sometime after the Hellenization of the Syro-Palestinian world effected by the conquests of Alexander the Great (356–323 <span>BC<\/span>).<\/p>\n<p>One of those philosophical concepts is the “golden mean” propounded by Aristotle. The golden mean calls for avoiding extremes in the pursuit of satisfaction in life, and it is reflected in Ecclesiastes 7:14-18. The same concept is found in Egyptian wisdom literature (<em>Instruction of Amen-em-opet<\/em> 9.14), as well as in Aramaic wisdom literature. In one of the finest examples of Aramaic wisdom, <em>The Words of Ahiqar,<\/em> the golden mean is expressed in the words “Be not (too) sweet, lest they [swallow you]; be not (too) bitter [<em>lest they spit you out<\/em>].” But the golden mean concept need not indicate one particular period of thought; it may simply represent a basic kind of wisdom shared by people of all times and all ethnic backgrounds.<\/p>\n<h5>Linguistic Considerations<\/h5>\n<p>The most critical issue in dating Ecclesiastes is the nature of the book’s language. The Hebrew of Ecclesiastes is unique, differing stylistically and linguistically from such fifth-century OT books as Ezra, Nehemiah, and Zechariah.<\/p>\n<p>Some scholars maintain that the language of Ecclesiastes was heavily influenced by Aramaic, and thus the book was written at a time when the Aramaic language was influential in the Hebrew-speaking world. Others have argued that the peculiarities of the Hebrew should be understood as affinities with Canaanite-Phoenician dialects.<\/p>\n<p>It is often asserted that the Hebrew of the book is similar to later Mishnaic Hebrew, particularly in its use of the relative pronoun. Yet the language of Ecclesiastes is dissimilar to the Mishnah in other ways.<\/p>\n<p>The linguistic evidence could point to a late date for the book, but it is also possible that Solomon wrote in a literary style that was heavily influenced by Phoenician literature. Such a style may have become a standard for the literary genre into which Ecclesiastes falls. During the reign of Solomon, contacts between Palestine and Phoenicia were quite common.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The book of Ecclesiastes demonstrates the meaninglessness of a worldview that does not press beyond the limits of human experience to include God. It seeks to show that meaningful satisfaction may be attained in a universe that seems to be nothing more than a succession of wearying cycles—a universe into which people are locked with no apparent means of escape. According to Koheleth, freedom can be achieved by fearing God and believing that God will ultimately judge everything fairly. Thus, life has a goal and purpose that it will reach, although in the course of history and the processes of the physical world, it may not look that way.<\/p>\n<p>The book’s chief theological tenet is that God is not disinterested in the course of human events with its gross injustices. He will judge every deed. Life, therefore, has a purpose, and human deeds have meaning.<\/p>\n<p>Koheleth is often accused of having a pessimistic view of life. One cannot read such passages as 1:12-14, 18 and 2:1-9, 18-23 without feeling his helplessness as he viewed what seemed an empty existence. But Koheleth’s pessimism had to do with life apart from God. To him such a life had no meaning.<\/p>\n<p>A positive good emerges from the book, however, even though it is often overlooked. Koheleth speaks in terms of absolutes as he spins his argument. There is an absolute good for people as they live in a seemingly meaningless world. That good is the enjoyment of God’s gifts to his people. Thus Koheleth is not an utter pessimist. When he lifts the horizons of his worldview to include the hand of God at work in the world, he becomes an optimist. But when he looks at life without God, he is pessimistic, for such a view offers only despair.<\/p>\n<p>Koheleth’s “theology of contentment” is clear in such passages as 2:24-25, 3:10-13, and 3:22. The first passage seems to express a hedonistic view of life, making eating and drinking the main purpose. The expression “eat and drink” is a Semitic idiom that seems to express the everyday routines of life (cf. Jer 22:15; Lk 17:27-28). Koheleth’s use of the phrase, then, simply means that one should enjoy God’s providence. Life is meant to be enjoyed, not endured.<\/p>\n<p>In 3:10-13 Koheleth sets forth the great enigma of humankind: God has put the knowledge of eternity in the human mind. That is, he has made the mind able to go beyond the limits of physical existence. Yet even that ability to conceptualize the eternal does not explain all of God’s purposes. Therefore, it is good for a person simply to accept human limitation and enjoy whatever knowledge God gives.<\/p>\n<p>Ecclesiastes 3:16–4:3 is a difficult section of the book. There Koheleth observes the inequities of life and concludes that God allows such things for the purpose of “sifting” people to show them that they are no more than animals. The same principle appears in 8:11, where Koheleth observes that when evil goes unpunished, the wicked are encouraged to continue to do evil. In 3:18 he asserts that injustice is present in the world to distinguish the good from the wicked. The Hebrew in that assertion should be translated “in and of themselves.” That is, viewed alone, apart from God, humankind is no better than animals. If one adopts a worldview that omits God, there can be no way of knowing what lies beyond the grave (3:21). The inequities that Koheleth observes will be corrected only in the Day of Judgment. Thus, it is best for a person to be content with God’s providence and not to be anxious about tomorrow (3:22).<\/p>\n<p>The key to understanding the book of Ecclesiastes is the recurring phrase “under the sun.” That phrase defines Koheleth’s perspective. He is not judging all human experience as vain. Rather, he is observing life “under the sun,” or apart from God, as vain. The apostle Paul rendered the same verdict on the created world in Romans 8:20-23, but he went on to say that God uses all things in his world to work out good results for his people (Rom 8:28). Koheleth’s viewpoint is similarly helpful.<\/p>\n<p>Koheleth has often been interpreted as expressing an Epicurean view of life, that eating and drinking are humanity’s highest good. In 2:1-8, however, he tests pleasure and finds it futile. He concludes that pleasure is not an absolute good. The passages that speak of eating and drinking refer only to the enjoyment of those good and necessary things that come from God’s hand.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Vanity of the Cycle of History and Nature (1:1-11)<\/h5>\n<p>Koheleth begins his recital of the vanity of life by observing its emptiness and the apparent lack of purpose in the processes of nature. Human toil is fruitless (1:3), and the endless cycle of life and history is meaningless (1:4-11).<\/p>\n<h5>The Vanity of Koheleth’s Own Experience (1:12–2:26)<\/h5>\n<p>In this dramatic section Koheleth looks back to observe the futility of aspects of his life that some might have regarded as possessing great value. He recalls his search for wisdom, but pronounces human philosophy futile (1:12-18). His search for pleasure (2:1-11) also ended in futility. In the light of this conclusion, Koheleth hardly sets forth the attainment of pleasure as life’s highest good. The search for valid philosophical verities is wearisome and futile in its outcome (vv 12-17). Human toil is also vain (vv 18-23), because one can never be sure who will inherit the reward of one’s toil (v 21). Koheleth concludes that the greatest good is to accept God’s providence joyfully (vv 24-26), an optimistic note in his message.<\/p>\n<h5>The Plight of Humanity apart from God (3:1-22)<\/h5>\n<p>Koheleth’s familiar statement that everything in life has its time (3:1-9) has often been interpreted as crassly fatalistic. But those verses more probably set forth the unalterability of life’s circumstances. Humankind is locked into a continuum from which there is no escape, yet people are able to think in terms that go beyond the physical (v 11). That is the enigma of humankind. Viewed apart from God, people really are no better than animals (vv 19-20).<\/p>\n<h5>Conclusions Resulting from Koheleth’s Observations (4:1-16)<\/h5>\n<p>The author begins with a gloomy outlook on life (4:1-3) but goes on to draw conclusions of permanent value. He points out, for example, that life’s difficulties are better faced with a partner than alone (vv 9-12).<\/p>\n<h5>The Vanity of Living Only for Oneself (5:1–6:12)<\/h5>\n<p>Koheleth gives a powerful denunciation of a self-seeking life by focusing on God (5:1-2, 4-6). His condemnation of the misuse of riches and his concern for the poor (5:8–6:9) are themes later emphasized in the NT.<\/p>\n<h5>Wisdom for Living (7:1–8:17)<\/h5>\n<p>This fine example of OT Wisdom Literature uses a proverbial pattern (7:1-13) and personal references (vv 23-29) to give insight into how one may find true satisfaction. The whole passage upholds the virtue of godly wisdom. Koheleth’s theology of contentment underlies his observation that God is the source of adversity as well as prosperity (v 14). He affirms that one should accept both as coming from God. Applying wisdom to governmental authority (8:2-9), Koheleth counsels the reader to obey the authorities. The apostle Paul gave the same advice in Romans 13. Koheleth strikes an optimistic note (Eccl 8:13), exalting the fear of God. The author is not totally pessimistic, for he shows that fearing God leads to genuine satisfaction.<\/p>\n<h5>Observations on Life’s Seeming Injustices (9:1-18)<\/h5>\n<p>“Under the sun,” that is, apart from God, there are no apparent differences among human beings (9:1-6, 11-12). Great deeds often go unnoticed and unthanked (vv 13-16). A person should nonetheless be content, for life does offer certain benefits (vv 7-10).<\/p>\n<h5>Wisdom and Folly (10:1-20)<\/h5>\n<p>Wisdom in the OT basically means knowing God, and folly is rejection of God. Koheleth shows how wisdom can lead to honor and satisfaction, and folly can lead to ruin.<\/p>\n<h5>Koheleth’s Conclusion—Fear God (11:1–12:14)<\/h5>\n<p>The book of Ecclesiastes began with a pronouncement of vanity on all creation, and it ends with Koheleth looking beyond his gloomy vistas to see God. Chapter 11 begins with a statement of human inability to understand the ways of God. Though people are meant to enjoy life, they must remember that the future will bring God’s judgment (11:9-10). After giving a beautiful description of old age (12:1-8) and encouraging the reader to fear God in youth, Koheleth states his conclusion. A person’s whole duty is to fear God (vv 13-14). The pleasure of youth will burst like a bubble and, without God, one will finally have nothing. Satisfaction can come only as one fears God. Life without God is the ultimate vanity.<\/p>\n<p><em>See also<\/em> Solomon (Person); Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>ECCLESIASTES, Book of<\/h3>\n<p>OT book of Wisdom Literature. Ecclesiastes is philosophical in character, posing deep questions about the meaning and nature of human existence.<\/p>\n<p>“Ecclesiastes” is the Greek title for the book and has come into English from the Septuagint (Greek translation of the OT). In keeping with an early Jewish practice of adopting the first few words of a book as the title, the Hebrew title of Ecclesiastes is “The Words of Koheleth, the Son of David, King in Jerusalem.” It is also known simply as “Koheleth.”<\/p>\n<p>The term “Koheleth” is the author’s title for himself throughout the book (Eccl 1:1-2, 12; 7:27; 12:8-10). It is the Hebrew participial form of a verb meaning “to assemble,” and thus it seems to designate one who speaks in an assembly. The word has often been translated “the Preacher” in English. Because of the philosophical nature of the book, however, the title possibly indicates the author’s function or station as a leader in the community of wise men.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Ecclesiastes presents complex questions, on which biblical scholars disagree. Early Jewish tradition was divided over the issue, ascribing the book to King Hezekiah and his school, as well as to King Solomon.<\/p>\n<p>Internal evidence is often appealed to for support of Solomon as the author of Ecclesiastes. The first verse ascribes the authorship of the book to “the son of David.” Other passages (e.g., 1:16-17; 2:6-7) also seem to refer to Solomon, who succeeded David as king of the united kingdom of Israel. Those who reject Solomonic authorship interpret such references as literary devices, written by a later unknown author in order to use Solomon’s devotion to wisdom as a context for his own ideas about life’s purpose and meaning.<\/p>\n<p>A number of passages in the book have been appealed to in support of non-Solomonic authorship. Some scholars allege that if the book had been written by Solomon, he would not have used the past tense about his reign “over Israel in Jerusalem” (1:12). Proponents of Solomonic authorship point out, however, that the Hebrew verb “was” can also mean “became,” thus stating that Solomon had become king in Jerusalem.<\/p>\n<p>It is also alleged that 1:16 supports a date of writing by an author who lived much later than Solomon. They say that Solomon could not have said that he was wiser than “all who were over Jerusalem before me,” for that would point to a long succession of kings before him. But the author may have meant prominent wise men rather than kings (see 1 Kgs 4:31).<\/p>\n<p>One of the chief difficulties with Solomonic authorship is the fact that OT history does not record a period of spiritual revival in Solomon’s life as a context for the book of Ecclesiastes. That is not a conclusive argument, however, for the thoughts recorded in the book are intensely personal in nature. The historical books of the OT deal primarily with historical developments, mentioning personal aspects of human life only where they bear upon God’s purposes as reflected in the national history. It would, in fact, be surprising if the extremely personal struggles recorded in Ecclesiastes were cited by the historical writers.<\/p>\n<p>The question of authorship is a difficult one, but there seems to be no conclusive evidence against Solomon as the author of Ecclesiastes.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The majority of scholars who hold to the Solomonic authorship of Ecclesiastes date the book in Solomon’s final years as king (c. 940 <span>BC<\/span>). The book would then have been written in the golden era of Israelite wisdom, by one of the foremost proponents of wisdom teaching.<\/p>\n<p>Those who deny Solomonic authorship disagree among themselves as to when the book was written, but most date it in the postexilic period. A Maccabean date (c. 165 <span>BC<\/span>) is difficult to maintain, because fragments of the book, dated in the second century <span>BC<\/span>, have been found at the Dead Sea site of Qumran. Also, the apocryphal book of Ecclesiasticus, probably written in the early second century <span>BC<\/span>, was heavily influenced by Ecclesiastes. Such factors would allow little time for the writing and circulation of the book in the Maccabean period.<\/p>\n<p>A number of conservative scholars, such as Franz Delitzsch and E. J. Young, have assigned a fifth-century <span>BC<\/span> date to the book. Many others consider it a third-century <span>BC<\/span> document.<\/p>\n<h5>Internal Evidence<\/h5>\n<p>Attempts have been made to determine the date of the book of Ecclesiastes from alleged historical allusions. But the somewhat gloomy observations found in such passages as 1:2-11 and 3:1-15 need be nothing more than the author’s conclusions about the emptiness of life. They do not necessarily indicate that the book was written in a time of national decline or social decay within Israel, a time that would not fit with the reign of Solomon.<\/p>\n<p>It is also alleged that the book contains allusions to Greek philosophical concepts. That would indicate that it was written sometime after the Hellenization of the Syro-Palestinian world effected by the conquests of Alexander the Great (356–323 <span>BC<\/span>).<\/p>\n<p>One of those philosophical concepts is the “golden mean” propounded by Aristotle. The golden mean calls for avoiding extremes in the pursuit of satisfaction in life, and it is reflected in Ecclesiastes 7:14-18. The same concept is found in Egyptian wisdom literature (<em>Instruction of Amen-em-opet<\/em> 9.14), as well as in Aramaic wisdom literature. In one of the finest examples of Aramaic wisdom, <em>The Words of Ahiqar,<\/em> the golden mean is expressed in the words “Be not (too) sweet, lest they [swallow you]; be not (too) bitter [<em>lest they spit you out<\/em>].” But the golden mean concept need not indicate one particular period of thought; it may simply represent a basic kind of wisdom shared by people of all times and all ethnic backgrounds.<\/p>\n<h5>Linguistic Considerations<\/h5>\n<p>The most critical issue in dating Ecclesiastes is the nature of the book’s language. The Hebrew of Ecclesiastes is unique, differing stylistically and linguistically from such fifth-century OT books as Ezra, Nehemiah, and Zechariah.<\/p>\n<p>Some scholars maintain that the language of Ecclesiastes was heavily influenced by Aramaic, and thus the book was written at a time when the Aramaic language was influential in the Hebrew-speaking world. Others have argued that the peculiarities of the Hebrew should be understood as affinities with Canaanite-Phoenician dialects.<\/p>\n<p>It is often asserted that the Hebrew of the book is similar to later Mishnaic Hebrew, particularly in its use of the relative pronoun. Yet the language of Ecclesiastes is dissimilar to the Mishnah in other ways.<\/p>\n<p>The linguistic evidence could point to a late date for the book, but it is also possible that Solomon wrote in a literary style that was heavily influenced by Phoenician literature. Such a style may have become a standard for the literary genre into which Ecclesiastes falls. During the reign of Solomon, contacts between Palestine and Phoenicia were quite common.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The book of Ecclesiastes demonstrates the meaninglessness of a worldview that does not press beyond the limits of human experience to include God. It seeks to show that meaningful satisfaction may be attained in a universe that seems to be nothing more than a succession of wearying cycles—a universe into which people are locked with no apparent means of escape. According to Koheleth, freedom can be achieved by fearing God and believing that God will ultimately judge everything fairly. Thus, life has a goal and purpose that it will reach, although in the course of history and the processes of the physical world, it may not look that way.<\/p>\n<p>The book’s chief theological tenet is that God is not disinterested in the course of human events with its gross injustices. He will judge every deed. Life, therefore, has a purpose, and human deeds have meaning.<\/p>\n<p>Koheleth is often accused of having a pessimistic view of life. One cannot read such passages as 1:12-14, 18 and 2:1-9, 18-23 without feeling his helplessness as he viewed what seemed an empty existence. But Koheleth’s pessimism had to do with life apart from God. To him such a life had no meaning.<\/p>\n<p>A positive good emerges from the book, however, even though it is often overlooked. Koheleth speaks in terms of absolutes as he spins his argument. There is an absolute good for people as they live in a seemingly meaningless world. That good is the enjoyment of God’s gifts to his people. Thus Koheleth is not an utter pessimist. When he lifts the horizons of his worldview to include the hand of God at work in the world, he becomes an optimist. But when he looks at life without God, he is pessimistic, for such a view offers only despair.<\/p>\n<p>Koheleth’s “theology of contentment” is clear in such passages as 2:24-25, 3:10-13, and 3:22. The first passage seems to express a hedonistic view of life, making eating and drinking the main purpose. The expression “eat and drink” is a Semitic idiom that seems to express the everyday routines of life (cf. Jer 22:15; Lk 17:27-28). Koheleth’s use of the phrase, then, simply means that one should enjoy God’s providence. Life is meant to be enjoyed, not endured.<\/p>\n<p>In 3:10-13 Koheleth sets forth the great enigma of humankind: God has put the knowledge of eternity in the human mind. That is, he has made the mind able to go beyond the limits of physical existence. Yet even that ability to conceptualize the eternal does not explain all of God’s purposes. Therefore, it is good for a person simply to accept human limitation and enjoy whatever knowledge God gives.<\/p>\n<p>Ecclesiastes 3:16–4:3 is a difficult section of the book. There Koheleth observes the inequities of life and concludes that God allows such things for the purpose of “sifting” people to show them that they are no more than animals. The same principle appears in 8:11, where Koheleth observes that when evil goes unpunished, the wicked are encouraged to continue to do evil. In 3:18 he asserts that injustice is present in the world to distinguish the good from the wicked. The Hebrew in that assertion should be translated “in and of themselves.” That is, viewed alone, apart from God, humankind is no better than animals. If one adopts a worldview that omits God, there can be no way of knowing what lies beyond the grave (3:21). The inequities that Koheleth observes will be corrected only in the Day of Judgment. Thus, it is best for a person to be content with God’s providence and not to be anxious about tomorrow (3:22).<\/p>\n<p>The key to understanding the book of Ecclesiastes is the recurring phrase “under the sun.” That phrase defines Koheleth’s perspective. He is not judging all human experience as vain. Rather, he is observing life “under the sun,” or apart from God, as vain. The apostle Paul rendered the same verdict on the created world in Romans 8:20-23, but he went on to say that God uses all things in his world to work out good results for his people (Rom 8:28). Koheleth’s viewpoint is similarly helpful.<\/p>\n<p>Koheleth has often been interpreted as expressing an Epicurean view of life, that eating and drinking are humanity’s highest good. In 2:1-8, however, he tests pleasure and finds it futile. He concludes that pleasure is not an absolute good. The passages that speak of eating and drinking refer only to the enjoyment of those good and necessary things that come from God’s hand.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Vanity of the Cycle of History and Nature (1:1-11)<\/h5>\n<p>Koheleth begins his recital of the vanity of life by observing its emptiness and the apparent lack of purpose in the processes of nature. Human toil is fruitless (1:3), and the endless cycle of life and history is meaningless (1:4-11).<\/p>\n<h5>The Vanity of Koheleth’s Own Experience (1:12–2:26)<\/h5>\n<p>In this dramatic section Koheleth looks back to observe the futility of aspects of his life that some might have regarded as possessing great value. He recalls his search for wisdom, but pronounces human philosophy futile (1:12-18). His search for pleasure (2:1-11) also ended in futility. In the light of this conclusion, Koheleth hardly sets forth the attainment of pleasure as life’s highest good. The search for valid philosophical verities is wearisome and futile in its outcome (vv 12-17). Human toil is also vain (vv 18-23), because one can never be sure who will inherit the reward of one’s toil (v 21). Koheleth concludes that the greatest good is to accept God’s providence joyfully (vv 24-26), an optimistic note in his message.<\/p>\n<h5>The Plight of Humanity apart from God (3:1-22)<\/h5>\n<p>Koheleth’s familiar statement that everything in life has its time (3:1-9) has often been interpreted as crassly fatalistic. But those verses more probably set forth the unalterability of life’s circumstances. Humankind is locked into a continuum from which there is no escape, yet people are able to think in terms that go beyond the physical (v 11). That is the enigma of humankind. Viewed apart from God, people really are no better than animals (vv 19-20).<\/p>\n<h5>Conclusions Resulting from Koheleth’s Observations (4:1-16)<\/h5>\n<p>The author begins with a gloomy outlook on life (4:1-3) but goes on to draw conclusions of permanent value. He points out, for example, that life’s difficulties are better faced with a partner than alone (vv 9-12).<\/p>\n<h5>The Vanity of Living Only for Oneself (5:1–6:12)<\/h5>\n<p>Koheleth gives a powerful denunciation of a self-seeking life by focusing on God (5:1-2, 4-6). His condemnation of the misuse of riches and his concern for the poor (5:8–6:9) are themes later emphasized in the NT.<\/p>\n<h5>Wisdom for Living (7:1–8:17)<\/h5>\n<p>This fine example of OT Wisdom Literature uses a proverbial pattern (7:1-13) and personal references (vv 23-29) to give insight into how one may find true satisfaction. The whole passage upholds the virtue of godly wisdom. Koheleth’s theology of contentment underlies his observation that God is the source of adversity as well as prosperity (v 14). He affirms that one should accept both as coming from God. Applying wisdom to governmental authority (8:2-9), Koheleth counsels the reader to obey the authorities. The apostle Paul gave the same advice in Romans 13. Koheleth strikes an optimistic note (Eccl 8:13), exalting the fear of God. The author is not totally pessimistic, for he shows that fearing God leads to genuine satisfaction.<\/p>\n<h5>Observations on Life’s Seeming Injustices (9:1-18)<\/h5>\n<p>“Under the sun,” that is, apart from God, there are no apparent differences among human beings (9:1-6, 11-12). Great deeds often go unnoticed and unthanked (vv 13-16). A person should nonetheless be content, for life does offer certain benefits (vv 7-10).<\/p>\n<h5>Wisdom and Folly (10:1-20)<\/h5>\n<p>Wisdom in the OT basically means knowing God, and folly is rejection of God. Koheleth shows how wisdom can lead to honor and satisfaction, and folly can lead to ruin.<\/p>\n<h5>Koheleth’s Conclusion—Fear God (11:1–12:14)<\/h5>\n<p>The book of Ecclesiastes began with a pronouncement of vanity on all creation, and it ends with Koheleth looking beyond his gloomy vistas to see God. Chapter 11 begins with a statement of human inability to understand the ways of God. Though people are meant to enjoy life, they must remember that the future will bring God’s judgment (11:9-10). After giving a beautiful description of old age (12:1-8) and encouraging the reader to fear God in youth, Koheleth states his conclusion. A person’s whole duty is to fear God (vv 13-14). The pleasure of youth will burst like a bubble and, without God, one will finally have nothing. Satisfaction can come only as one fears God. Life without God is the ultimate vanity.<\/p>\n<p><em>See also<\/em> Solomon (Person); Wisdom; Wisdom Literature.<\/p>","summary_ro":"ECCLESIASTES, Book of OT book of Wisdom Literature. Ecclesiastes is philosophical in character, posing deep questions about the meaning and nature of human existence. “Ecclesiastes” is the Greek title for the book and has come into English from the Septuagint (Greek translation of the OT). In keeping with an early Jewish practice of adopting the first few words of a book as the title, the Hebrew title of Ecclesiastes is “The Words of Koheleth, the Son of David, King in Jerusalem.” It is also ...","summary_en":"ECCLESIASTES, Book of OT book of Wisdom Literature. Ecclesiastes is philosophical in character, posing deep questions about the meaning and nature of human existence. “Ecclesiastes” is the Greek title for the book and has come into English from the Septuagint (Greek translation of the OT). In keeping with an early Jewish practice of adopting the first few words of a book as the title, the Hebrew title of Ecclesiastes is “The Words of Koheleth, the Son of David, King in Jerusalem.” It is also ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12649,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Foreknowledge*","title_en":"Foreknowledge*","content_ro":"<h3>FOREKNOWLEDGE*<\/h3>\n<p>Knowledge of things or events before they exist or happen.<\/p>\n<p>In the NT the Greek equivalent of “foreknowledge” appears only seven times. It refers to the Christian’s advance warning about false teachers (2 Pt 3:17); the Jews’ previous knowledge of Paul’s early life (Acts 26:4-5); God’s previous knowledge of the death of Christ (Acts 2:23; 1 Pt 1:18-20); and knowledge of his people (Rom 11:2) and of the church (Rom 8:28-30; 1 Pt 1:1-2).<\/p>\n<p>The concept of foreknowledge does, however, appear throughout the Bible in other ways. First, the allinclusiveness of the knowledge of God is clearly taught. God’s understanding is unlimited (Ps 147:5). He knows every heart and thought (1 Chr 28:9). Psalm 139 provides an extended poetic description of God’s knowledge of all human thoughts, words, and actions. This knowledge extends to the flight of a sparrow and the number of hairs on the head (Mt 10:29-30). From such limitless knowledge, it may be inferred that God also knows the future events of human history.<\/p>\n<p>In addition, Scripture directly teaches that God is aware of events before they happen. This sets him apart from heathen idols, who lack the ability to foresee the future (Is 44:6-8; 45:21). It is God’s foreknowledge that provides the basis for the predictions of the prophets. God announced to Adam and Eve that the seed of the woman would certainly defeat the serpent and his seed (Gn 3:15). Promises of future blessing were given to Abraham (12:3). God said to Moses, “I know that the king of Egypt will not let you go” (Ex 3:19, <span>rsv<\/span>). The coming glory of the Messiah was declared by the OT prophets (see, e.g., Is 9:1-7; Jer 23:5-6; Ez 34:20-31; Hos 3:4-5). In Daniel 7, God revealed the rise and fall of future world empires and the establishment of the kingdom of God (see also Dn 2:31-45). In many places the NT sees Christ’s ministry and the establishment of the Christian church as fulfillment of predictions made beforehand by the OT prophets (Mt 1:22; 4:14; 8:17; Jn 12:38-41; Acts 2:17-21; 3:22-25; Gal 3:8; Heb 5:6; 1 Pt 1:10-12).<\/p>\n<p>For many of the early Greek philosophers, fate rigidly controlled all future events, including not only the events of human history but also the fortunes of the gods. Occasionally, a future event might be known by the gods and revealed to people, and such foreseen events could in no way be altered. This view is, of course, far different from the biblical view of the personal Creator who knows the future and guides history according to his own purpose.<\/p>\n<p>Nevertheless, the question of the relationship between God’s foreknowledge and human freedom has occupied the attention of theologians and philosophers over the centuries. It is sometimes argued that if God knows what will happen in the future, then it must happen. Therefore, it makes no difference at all what choice a person makes, since it could not have been otherwise.<\/p>\n<p>The theologians of the early church emphatically denied that foreknowledge implies any predetermination of events. Justin Martyr, for example, said, “What we say about future events being foretold, we do not say it as though they come about by fatal necessity.” In other words, this means that just because God knows what is going to happen before it happens does not necessarily mean that he has <em>caused<\/em> it to happen.<\/p>\n<p>Other theologians, fearing that foreknowledge destroys human freedom and responsibility, insist that God does not know future events either certainly or completely. Modern process theology, for example, conceives of God as growing and developing along with nature and man. This God, it is argued, can at most know only those events that have already taken place. Hence the future remains open and uncertain for God as well as for man. An older theologian, Adam Clarke, suggested that although God can know all future events, he chooses not to know some events beforehand.<\/p>\n<p>Augustine denied foreknowledge for a different reason. He argued that God lives in eternity where all things are present. For God, then, there is no past or future. Hence he would not know things before they happened, since he would see all events from the vantage point of an eternal “now.” Augustine, of course, did not deny God’s knowledge of all things, even of things that are still in the future as far as we are concerned.<\/p>\n<p>Because of the clear biblical teaching regarding God’s foreknowledge, evangelical theologians have generally held that God has complete knowledge of all future events. There is a further distinction, however. The followers of Calvin insist that God knows all events precisely because he sovereignly determines what is to happen in human history right down to the tiniest detail. Here foreknowledge is closely tied to, if not identified with, foreordination. At the same time, most Calvinistic theologians assert that human beings are nonetheless responsible for their choices—not victims of a blind fate. It is also generally held that God is not the author of sin. Rather, sin is the result of the rebellion of angels and men against a holy and righteous God.<\/p>\n<p>Evangelicals in the Arminian tradition, on the other hand, distinguish foreknowledge from the foreordination of events. While salvation of the world, and human history in broad outline, are predetermined by God, it is argued that individual response to God is not so predetermined. Hence, God can foreknow an event without directly decreeing that event to take place.<\/p>\n<p>While evangelical Christians differ in their descriptions of the relationship between the eternal all-knowing God and the events of human history, it should be kept in mind that Scripture teaches both God’s foreknowledge of all things and the responsibility of humans for their choices.<\/p>\n<p><em>See also<\/em> Elect, Election; Foreordination.<\/p>","content_en":"<h3>FOREKNOWLEDGE*<\/h3>\n<p>Knowledge of things or events before they exist or happen.<\/p>\n<p>In the NT the Greek equivalent of “foreknowledge” appears only seven times. It refers to the Christian’s advance warning about false teachers (2 Pt 3:17); the Jews’ previous knowledge of Paul’s early life (Acts 26:4-5); God’s previous knowledge of the death of Christ (Acts 2:23; 1 Pt 1:18-20); and knowledge of his people (Rom 11:2) and of the church (Rom 8:28-30; 1 Pt 1:1-2).<\/p>\n<p>The concept of foreknowledge does, however, appear throughout the Bible in other ways. First, the allinclusiveness of the knowledge of God is clearly taught. God’s understanding is unlimited (Ps 147:5). He knows every heart and thought (1 Chr 28:9). Psalm 139 provides an extended poetic description of God’s knowledge of all human thoughts, words, and actions. This knowledge extends to the flight of a sparrow and the number of hairs on the head (Mt 10:29-30). From such limitless knowledge, it may be inferred that God also knows the future events of human history.<\/p>\n<p>In addition, Scripture directly teaches that God is aware of events before they happen. This sets him apart from heathen idols, who lack the ability to foresee the future (Is 44:6-8; 45:21). It is God’s foreknowledge that provides the basis for the predictions of the prophets. God announced to Adam and Eve that the seed of the woman would certainly defeat the serpent and his seed (Gn 3:15). Promises of future blessing were given to Abraham (12:3). God said to Moses, “I know that the king of Egypt will not let you go” (Ex 3:19, <span>rsv<\/span>). The coming glory of the Messiah was declared by the OT prophets (see, e.g., Is 9:1-7; Jer 23:5-6; Ez 34:20-31; Hos 3:4-5). In Daniel 7, God revealed the rise and fall of future world empires and the establishment of the kingdom of God (see also Dn 2:31-45). In many places the NT sees Christ’s ministry and the establishment of the Christian church as fulfillment of predictions made beforehand by the OT prophets (Mt 1:22; 4:14; 8:17; Jn 12:38-41; Acts 2:17-21; 3:22-25; Gal 3:8; Heb 5:6; 1 Pt 1:10-12).<\/p>\n<p>For many of the early Greek philosophers, fate rigidly controlled all future events, including not only the events of human history but also the fortunes of the gods. Occasionally, a future event might be known by the gods and revealed to people, and such foreseen events could in no way be altered. This view is, of course, far different from the biblical view of the personal Creator who knows the future and guides history according to his own purpose.<\/p>\n<p>Nevertheless, the question of the relationship between God’s foreknowledge and human freedom has occupied the attention of theologians and philosophers over the centuries. It is sometimes argued that if God knows what will happen in the future, then it must happen. Therefore, it makes no difference at all what choice a person makes, since it could not have been otherwise.<\/p>\n<p>The theologians of the early church emphatically denied that foreknowledge implies any predetermination of events. Justin Martyr, for example, said, “What we say about future events being foretold, we do not say it as though they come about by fatal necessity.” In other words, this means that just because God knows what is going to happen before it happens does not necessarily mean that he has <em>caused<\/em> it to happen.<\/p>\n<p>Other theologians, fearing that foreknowledge destroys human freedom and responsibility, insist that God does not know future events either certainly or completely. Modern process theology, for example, conceives of God as growing and developing along with nature and man. This God, it is argued, can at most know only those events that have already taken place. Hence the future remains open and uncertain for God as well as for man. An older theologian, Adam Clarke, suggested that although God can know all future events, he chooses not to know some events beforehand.<\/p>\n<p>Augustine denied foreknowledge for a different reason. He argued that God lives in eternity where all things are present. For God, then, there is no past or future. Hence he would not know things before they happened, since he would see all events from the vantage point of an eternal “now.” Augustine, of course, did not deny God’s knowledge of all things, even of things that are still in the future as far as we are concerned.<\/p>\n<p>Because of the clear biblical teaching regarding God’s foreknowledge, evangelical theologians have generally held that God has complete knowledge of all future events. There is a further distinction, however. The followers of Calvin insist that God knows all events precisely because he sovereignly determines what is to happen in human history right down to the tiniest detail. Here foreknowledge is closely tied to, if not identified with, foreordination. At the same time, most Calvinistic theologians assert that human beings are nonetheless responsible for their choices—not victims of a blind fate. It is also generally held that God is not the author of sin. Rather, sin is the result of the rebellion of angels and men against a holy and righteous God.<\/p>\n<p>Evangelicals in the Arminian tradition, on the other hand, distinguish foreknowledge from the foreordination of events. While salvation of the world, and human history in broad outline, are predetermined by God, it is argued that individual response to God is not so predetermined. Hence, God can foreknow an event without directly decreeing that event to take place.<\/p>\n<p>While evangelical Christians differ in their descriptions of the relationship between the eternal all-knowing God and the events of human history, it should be kept in mind that Scripture teaches both God’s foreknowledge of all things and the responsibility of humans for their choices.<\/p>\n<p><em>See also<\/em> Elect, Election; Foreordination.<\/p>","summary_ro":"FOREKNOWLEDGE* Knowledge of things or events before they exist or happen. In the NT the Greek equivalent of “foreknowledge” appears only seven times. It refers to the Christian’s advance warning about false teachers (2 Pt 3:17); the Jews’ previous knowledge of Paul’s early life (Acts 26:4-5); God’s previous knowledge of the death of Christ (Acts 2:23; 1 Pt 1:18-20); and knowledge of his people (Rom 11:2) and of the church (Rom 8:28-30; 1 Pt 1:1-2). The concept of foreknowledge does, however, ...","summary_en":"FOREKNOWLEDGE* Knowledge of things or events before they exist or happen. In the NT the Greek equivalent of “foreknowledge” appears only seven times. It refers to the Christian’s advance warning about false teachers (2 Pt 3:17); the Jews’ previous knowledge of Paul’s early life (Acts 26:4-5); God’s previous knowledge of the death of Christ (Acts 2:23; 1 Pt 1:18-20); and knowledge of his people (Rom 11:2) and of the church (Rom 8:28-30; 1 Pt 1:1-2). The concept of foreknowledge does, however, ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12694,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Foreordination*","title_en":"Foreordination*","content_ro":"<h3>FOREORDINATION*<\/h3>\n<p>Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons.<\/p>\n<p>Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the study of the doctrine of foreordination with the eternal decree of God, as indicated by creeds such as the Westminster Confession of Faith. The decree of God is one, but for purposes of discussion and explanation it is usually referred to as “the decrees of God.” Martin Luther believed in foreordination but did not stress it as much as Calvin. Luther’s theology is generally silent on foreordination, primarily discussing predestination, or election. Contemporary Lutheran thought stresses conditional, rather than absolute election, that is, election or predestination based on foreseen faith.<\/p>\n<p>Foreordination underlies the whole plan of God: his decision to create the universe, to care for it (providence), and to determine its destiny “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). The Westminster Shorter Catechism states the teaching in this way: God has decreed “his eternal purpose according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.” Foreordination, then, is at the foundation of all Christian teaching, for it concerns the history and destiny of the whole world, the universe, and all that it contains.<\/p>\n<p>The apostle Paul spoke of God’s plan for the fulfillment of all creation: “For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God” (Rom 8:19-21, <span>rsv<\/span>). Scripture gives only a glimpse of the redemption of the whole creation. It speaks of new heavens and a new earth in which righteousness dwells (2 Pt 3:13). Those things that mar human existence and demonstrate human fallenness and sinfulness (i.e., depravity) will all pass away. God will make “all things new” (Rv 21:1-5), so the destiny of everything rests with God himself.<\/p>\n<p>Foreordination creates problems for theology and commonsense thinking, particularly in relation to human freedom and responsibility and that aspect of foreordination concerned with salvation. How can people be held responsible for their actions and decisions if those actions have been predetermined? To remove that difficulty, some have denied God’s foreordination as it relates to human freedom. In creating free beings, they argue, God must have limited his determination of things that “must” come to pass. Otherwise, free and responsible human activity has no meaning. Calvinism rejects such an argument, insisting that free activity is possible even though it is foreordained and foreknown.<\/p>\n<p>Denial of the doctrine of foreordination implies that God does not control his creation. If that were true, the existence and happenings in the universe, including human activity, would be determined either by something above or beyond God, or by occurrences whose ultimate causes are unknown. God’s providence and care revealed in the Bible and human experience make such a view untenable. Christian thought generally states that God foreordains and controls his creation and that humans are able to act freely and responsibly within that larger control. The apparent contradiction or paradox remains unresolved because there is a limit to human understanding.<\/p>\n<p class=\"h2\" id=\"ForeordinationinScripture\">Foreordination in Scripture<\/p>\n<p>There are many references to foreordination (including predestination, or election) and the related idea of foreknowledge in the Bible. Foreordination can be thought of as logically prior to foreknowledge, but there is no actual priority since both activities are eternal in God.<\/p>\n<p>Speaking of judgment to come upon Babylon, God said, “This is the purpose that is purposed concerning the whole earth; and this is the hand that is stretched out over all the nations. For the <span>Lord<\/span> of hosts has purposed, and who will annul it? His hand is stretched out, and who will turn it back?” (Is 14:26-27, <span>rsv<\/span>). God also declared that he has determined the end from the beginning. “My counsel shall stand, and I will accomplish all my purpose” (Is 46:10, <span>rsv<\/span>). Paul stated that the purpose of God is carried out “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>; cf. Ps 119:89-91; Dn 4:35).<\/p>\n<p>With respect to human affairs, it is said that one’s life span is determined (Jb 14:5), that God’s concern extends to his creatures (Ps 104:14-30; Mt 10:29), and even the hairs on our heads are numbered (Mt 10:30). Furthermore, God’s plan extends to peoples and nations, for “he made from one every nation of men to live on all the face of the earth, having determined allotted periods and the boundaries of their habitation” (Acts 17:26, <span>rsv<\/span>).<\/p>\n<p>God knows and even uses people’s evil acts for his own ends. For example, although Joseph’s brothers sinned by selling him into slavery, Joseph later said, “As for you, you meant evil against me; but God meant it for good, to bring it about that many people should be kept alive, as they are today” (Gn 50:20, <span>rsv<\/span>). Judas Iscariot betrayed Jesus, but God used that sinful intent. Jesus said, “For the Son of man goes as it has been determined; but woe to that man by whom he is betrayed!” (Lk 22:22, <span>rsv<\/span>). On the day of Pentecost the apostle Peter said, “This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men” (Acts 2:23, <span>rsv<\/span>; cf. 4:27-28). Paul refers to God’s determining authority over Pharaoh’s acts (Rom 9:17). Revelation 17:17 says, “God has put it into their hearts to carry out his purpose” (<span>rsv<\/span>). God, then, foreordains the events of nature and history, and even evil acts are subject to his control and are made to fulfill his purposes.<\/p>\n<p>Election of sinners to salvation through Christ is also included in God’s foreordination (Rom 8:28-39; cf. Acts 13:48; Phil 2:12-13; 1 Pt 2:9). God’s plan of salvation is grounded in his eternal love and good pleasure (Eph 1:3-14; Rom 5:6-11). The Christian is the recipient of God’s grace in that the believer knows God and is known (i.e., loved) by God (Gal 4:9). Both election and believers’ faith are part of the salvation process.<\/p>\n<p class=\"h2\" id=\"ForeordinationandProvidence\">Foreordination and Providence<\/p>\n<p>The doctrine of foreordination is implied in the doctrine of providence or God’s care. Providence is the working out of God’s plan for the world. God’s care and control of the whole creation point to his plan of redemption for man and woman made in his image. God sovereignly controls the events that take place in the world, but God is not responsible for sin. He created human beings who may say no to God as well as yes. That does not mean that God’s plan can be thwarted; it goes on in spite of opposition. God’s ultimate plan is being realized through all the events of human history, evil and good. Yet his sovereignty is not imposed arbitrarily. God is not a tyrant but rather is holy, loving, and righteous. His plan is carried out according to his nature, which is expressed in care and concern for the whole creation and in steadfast love for undeserving sinners.<\/p>\n<p>“Natural law” refers to the rules God has laid down (foreordained) to control the universe. What about destructive forces of nature, such as earthquakes, tornadoes, and hurricanes? Why are such apparent evils necessary in a world made and controlled by a loving God? It is no answer to suggest that God is unable to act or control nature fully. If life’s total meaning resided in the temporal, physical world, there might be reason for complaint. But considering the whole plan of God and his ultimate redemptive purpose, the answer takes on a different dimension. God’s ultimate purpose transcends the present life and centers in the fullness of the redemptive kingdom yet to be revealed (Rv 11:15; 21:1-4). The doctrine of foreordination is a great mystery, but it should be a source of joy and comfort to believers whose loving Lord has brought them to a knowledge of his great plan.<\/p>\n<p><em>See also<\/em> Elect, Election; Foreknowledge.<\/p>","content_en":"<h3>FOREORDINATION*<\/h3>\n<p>Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons.<\/p>\n<p>Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the study of the doctrine of foreordination with the eternal decree of God, as indicated by creeds such as the Westminster Confession of Faith. The decree of God is one, but for purposes of discussion and explanation it is usually referred to as “the decrees of God.” Martin Luther believed in foreordination but did not stress it as much as Calvin. Luther’s theology is generally silent on foreordination, primarily discussing predestination, or election. Contemporary Lutheran thought stresses conditional, rather than absolute election, that is, election or predestination based on foreseen faith.<\/p>\n<p>Foreordination underlies the whole plan of God: his decision to create the universe, to care for it (providence), and to determine its destiny “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). The Westminster Shorter Catechism states the teaching in this way: God has decreed “his eternal purpose according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.” Foreordination, then, is at the foundation of all Christian teaching, for it concerns the history and destiny of the whole world, the universe, and all that it contains.<\/p>\n<p>The apostle Paul spoke of God’s plan for the fulfillment of all creation: “For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God” (Rom 8:19-21, <span>rsv<\/span>). Scripture gives only a glimpse of the redemption of the whole creation. It speaks of new heavens and a new earth in which righteousness dwells (2 Pt 3:13). Those things that mar human existence and demonstrate human fallenness and sinfulness (i.e., depravity) will all pass away. God will make “all things new” (Rv 21:1-5), so the destiny of everything rests with God himself.<\/p>\n<p>Foreordination creates problems for theology and commonsense thinking, particularly in relation to human freedom and responsibility and that aspect of foreordination concerned with salvation. How can people be held responsible for their actions and decisions if those actions have been predetermined? To remove that difficulty, some have denied God’s foreordination as it relates to human freedom. In creating free beings, they argue, God must have limited his determination of things that “must” come to pass. Otherwise, free and responsible human activity has no meaning. Calvinism rejects such an argument, insisting that free activity is possible even though it is foreordained and foreknown.<\/p>\n<p>Denial of the doctrine of foreordination implies that God does not control his creation. If that were true, the existence and happenings in the universe, including human activity, would be determined either by something above or beyond God, or by occurrences whose ultimate causes are unknown. God’s providence and care revealed in the Bible and human experience make such a view untenable. Christian thought generally states that God foreordains and controls his creation and that humans are able to act freely and responsibly within that larger control. The apparent contradiction or paradox remains unresolved because there is a limit to human understanding.<\/p>\n<p class=\"h2\" id=\"ForeordinationinScripture\">Foreordination in Scripture<\/p>\n<p>There are many references to foreordination (including predestination, or election) and the related idea of foreknowledge in the Bible. Foreordination can be thought of as logically prior to foreknowledge, but there is no actual priority since both activities are eternal in God.<\/p>\n<p>Speaking of judgment to come upon Babylon, God said, “This is the purpose that is purposed concerning the whole earth; and this is the hand that is stretched out over all the nations. For the <span>Lord<\/span> of hosts has purposed, and who will annul it? His hand is stretched out, and who will turn it back?” (Is 14:26-27, <span>rsv<\/span>). God also declared that he has determined the end from the beginning. “My counsel shall stand, and I will accomplish all my purpose” (Is 46:10, <span>rsv<\/span>). Paul stated that the purpose of God is carried out “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>; cf. Ps 119:89-91; Dn 4:35).<\/p>\n<p>With respect to human affairs, it is said that one’s life span is determined (Jb 14:5), that God’s concern extends to his creatures (Ps 104:14-30; Mt 10:29), and even the hairs on our heads are numbered (Mt 10:30). Furthermore, God’s plan extends to peoples and nations, for “he made from one every nation of men to live on all the face of the earth, having determined allotted periods and the boundaries of their habitation” (Acts 17:26, <span>rsv<\/span>).<\/p>\n<p>God knows and even uses people’s evil acts for his own ends. For example, although Joseph’s brothers sinned by selling him into slavery, Joseph later said, “As for you, you meant evil against me; but God meant it for good, to bring it about that many people should be kept alive, as they are today” (Gn 50:20, <span>rsv<\/span>). Judas Iscariot betrayed Jesus, but God used that sinful intent. Jesus said, “For the Son of man goes as it has been determined; but woe to that man by whom he is betrayed!” (Lk 22:22, <span>rsv<\/span>). On the day of Pentecost the apostle Peter said, “This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men” (Acts 2:23, <span>rsv<\/span>; cf. 4:27-28). Paul refers to God’s determining authority over Pharaoh’s acts (Rom 9:17). Revelation 17:17 says, “God has put it into their hearts to carry out his purpose” (<span>rsv<\/span>). God, then, foreordains the events of nature and history, and even evil acts are subject to his control and are made to fulfill his purposes.<\/p>\n<p>Election of sinners to salvation through Christ is also included in God’s foreordination (Rom 8:28-39; cf. Acts 13:48; Phil 2:12-13; 1 Pt 2:9). God’s plan of salvation is grounded in his eternal love and good pleasure (Eph 1:3-14; Rom 5:6-11). The Christian is the recipient of God’s grace in that the believer knows God and is known (i.e., loved) by God (Gal 4:9). Both election and believers’ faith are part of the salvation process.<\/p>\n<p class=\"h2\" id=\"ForeordinationandProvidence\">Foreordination and Providence<\/p>\n<p>The doctrine of foreordination is implied in the doctrine of providence or God’s care. Providence is the working out of God’s plan for the world. God’s care and control of the whole creation point to his plan of redemption for man and woman made in his image. God sovereignly controls the events that take place in the world, but God is not responsible for sin. He created human beings who may say no to God as well as yes. That does not mean that God’s plan can be thwarted; it goes on in spite of opposition. God’s ultimate plan is being realized through all the events of human history, evil and good. Yet his sovereignty is not imposed arbitrarily. God is not a tyrant but rather is holy, loving, and righteous. His plan is carried out according to his nature, which is expressed in care and concern for the whole creation and in steadfast love for undeserving sinners.<\/p>\n<p>“Natural law” refers to the rules God has laid down (foreordained) to control the universe. What about destructive forces of nature, such as earthquakes, tornadoes, and hurricanes? Why are such apparent evils necessary in a world made and controlled by a loving God? It is no answer to suggest that God is unable to act or control nature fully. If life’s total meaning resided in the temporal, physical world, there might be reason for complaint. But considering the whole plan of God and his ultimate redemptive purpose, the answer takes on a different dimension. God’s ultimate purpose transcends the present life and centers in the fullness of the redemptive kingdom yet to be revealed (Rv 11:15; 21:1-4). The doctrine of foreordination is a great mystery, but it should be a source of joy and comfort to believers whose loving Lord has brought them to a knowledge of his great plan.<\/p>\n<p><em>See also<\/em> Elect, Election; Foreknowledge.<\/p>","summary_ro":"FOREORDINATION* Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons. Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the...","summary_en":"FOREORDINATION* Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons. Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13967,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Glorification","title_en":"Glorification","content_ro":"<h3>GLORIFICATION<\/h3>\n<p>The expression of God’s glory and splendor. The Hebrew word for “glory” originally meant “weighty, heavy, or important.” From there it moved to the idea of an influential, rich, or prominent person. In ancient cultures the wealthy and the powerful were marked by the finery of their dress and jewels. Hence, a person’s glory meant the ostentatious signs of wealth and power. Glory also suggested beauty, since fine clothes and jewels were items of beauty. The concept was then extended to God.<\/p>\n<p class=\"h2\" id=\"GloryofGod\">Glory of God<\/p>\n<p>In the OT the glory of God means something obvious about God. The book of Exodus is rich with references to God’s glory. There was the fiery pillar and the glory that entered into the Holy of Holies in the tabernacle (cf. 40:34-38).<\/p>\n<p>In the making of the tabernacle (Ex 25–27), the concepts of glory and beauty are joined. There is evidence that the “goodness” of the Lord that Moses saw (Ex 33:19) could also be translated as “beauty.” Hence, God’s glory is his beauty.<\/p>\n<p>The NT continues the thought of the OT that God is a God of glory (cf. the vision of God in his glory in Rv 4). But the primary message in the NT centers on the glory of Christ. The transfiguration of Christ was a breaking out into the open of his glory (Mt 17:1-8). The apostle Paul called Jesus the Lord of glory (1 Cor 2:8) and wrote that the glory of God radiated from his face (2 Cor 3:18). John’s Gospel is uniquely the Gospel of glory. In the Incarnation, the Son of God showed the glory that was his as the only begotten of the Father (Jn 1:14). The raising of Lazarus was a manifestation of the glory of God in Christ (11:40). Jesus’ prayer in John 17 is filled with comments on the glory of Christ, including the affirmation that the disciples of the Lord would share in that glory.<\/p>\n<p class=\"h2\" id=\"GlorificationoftheBeliever\">Glorification of the Believer<\/p>\n<p>In 2 Corinthians 3:18 spiritual transformation is described as a changing from glory to glory. Glorification is implied as the last event in the change from glory to glory. In the process of salvation Paul lists glorification as the last and final event (Rom 8:28-30). The verb used in verse 30 is in the past tense, which some have taken to mean the certainty and finality of glorification. Glorification is the completion, the consummation, the perfection, the full realization of salvation.<\/p>\n<p>Glorification is the perfection of sanctification as it pertains to one’s inner character. No one passage treats this theme extensively, but Ephesians 5:27 may be taken for all. In that passage Paul wrote of presenting the church to Christ, but what he says of the church is true of each Christian. Jesus will present the church to himself in “splendor, without spot or wrinkle or any such thing, that she [the church] might be holy and without blemish.” Or in the language of 2 Timothy 2:10, “Therefore I endure everything for the sake of the elect, that they also may obtain salvation in Christ Jesus with its eternal glory” (<span>rsv<\/span>).<\/p>\n<p>Just as the inner person undergoes glorification, so does the believer’s body. Paul calls the resurrection of the body the redemption of the body (Rom 8:23). In Philippians 3:21 Paul speaks of the transformation of bodies of humiliation (i.e., humiliated by sin and mortality) into bodies of glory identical to that of Christ. The power that shall do this is the power of God by which he subjects all things to his reign.<\/p>\n<p>The most extensive treatment on the glorification of the body is found in 1 Corinthians 15, with some additional details in 2 Corinthians 5. Paul’s theme in 1 Corinthians 15 is that as Christians have borne the image of the mortal clay of Adam, they shall bear the image of the immortal Son of God. Paul contrasts the two bodies. The present body is perishable; the resurrection body will be imperishable. This body is one of dishonor; the resurrection body will be one of glory. This body is one of weakness; the resurrection body is one of power. This body is of the current physical order; the resurrection body will be of the future, spiritual, eternal order.<\/p>\n<p>Salvation involves justification, regeneration, and sanctification in this life. In the life to come it means the glorification of the inner person and the resurrection of the body in glory. But such a glorified person must live in a glorified environment. Hence, Scripture must logically end the course of salvation with a glorious new heaven, new earth, and a new Jerusalem.<\/p>\n<p><em>See also<\/em> Glory; Resurrection.<\/p>","content_en":"<h3>GLORIFICATION<\/h3>\n<p>The expression of God’s glory and splendor. The Hebrew word for “glory” originally meant “weighty, heavy, or important.” From there it moved to the idea of an influential, rich, or prominent person. In ancient cultures the wealthy and the powerful were marked by the finery of their dress and jewels. Hence, a person’s glory meant the ostentatious signs of wealth and power. Glory also suggested beauty, since fine clothes and jewels were items of beauty. The concept was then extended to God.<\/p>\n<p class=\"h2\" id=\"GloryofGod\">Glory of God<\/p>\n<p>In the OT the glory of God means something obvious about God. The book of Exodus is rich with references to God’s glory. There was the fiery pillar and the glory that entered into the Holy of Holies in the tabernacle (cf. 40:34-38).<\/p>\n<p>In the making of the tabernacle (Ex 25–27), the concepts of glory and beauty are joined. There is evidence that the “goodness” of the Lord that Moses saw (Ex 33:19) could also be translated as “beauty.” Hence, God’s glory is his beauty.<\/p>\n<p>The NT continues the thought of the OT that God is a God of glory (cf. the vision of God in his glory in Rv 4). But the primary message in the NT centers on the glory of Christ. The transfiguration of Christ was a breaking out into the open of his glory (Mt 17:1-8). The apostle Paul called Jesus the Lord of glory (1 Cor 2:8) and wrote that the glory of God radiated from his face (2 Cor 3:18). John’s Gospel is uniquely the Gospel of glory. In the Incarnation, the Son of God showed the glory that was his as the only begotten of the Father (Jn 1:14). The raising of Lazarus was a manifestation of the glory of God in Christ (11:40). Jesus’ prayer in John 17 is filled with comments on the glory of Christ, including the affirmation that the disciples of the Lord would share in that glory.<\/p>\n<p class=\"h2\" id=\"GlorificationoftheBeliever\">Glorification of the Believer<\/p>\n<p>In 2 Corinthians 3:18 spiritual transformation is described as a changing from glory to glory. Glorification is implied as the last event in the change from glory to glory. In the process of salvation Paul lists glorification as the last and final event (Rom 8:28-30). The verb used in verse 30 is in the past tense, which some have taken to mean the certainty and finality of glorification. Glorification is the completion, the consummation, the perfection, the full realization of salvation.<\/p>\n<p>Glorification is the perfection of sanctification as it pertains to one’s inner character. No one passage treats this theme extensively, but Ephesians 5:27 may be taken for all. In that passage Paul wrote of presenting the church to Christ, but what he says of the church is true of each Christian. Jesus will present the church to himself in “splendor, without spot or wrinkle or any such thing, that she [the church] might be holy and without blemish.” Or in the language of 2 Timothy 2:10, “Therefore I endure everything for the sake of the elect, that they also may obtain salvation in Christ Jesus with its eternal glory” (<span>rsv<\/span>).<\/p>\n<p>Just as the inner person undergoes glorification, so does the believer’s body. Paul calls the resurrection of the body the redemption of the body (Rom 8:23). In Philippians 3:21 Paul speaks of the transformation of bodies of humiliation (i.e., humiliated by sin and mortality) into bodies of glory identical to that of Christ. The power that shall do this is the power of God by which he subjects all things to his reign.<\/p>\n<p>The most extensive treatment on the glorification of the body is found in 1 Corinthians 15, with some additional details in 2 Corinthians 5. Paul’s theme in 1 Corinthians 15 is that as Christians have borne the image of the mortal clay of Adam, they shall bear the image of the immortal Son of God. Paul contrasts the two bodies. The present body is perishable; the resurrection body will be imperishable. This body is one of dishonor; the resurrection body will be one of glory. This body is one of weakness; the resurrection body is one of power. This body is of the current physical order; the resurrection body will be of the future, spiritual, eternal order.<\/p>\n<p>Salvation involves justification, regeneration, and sanctification in this life. In the life to come it means the glorification of the inner person and the resurrection of the body in glory. But such a glorified person must live in a glorified environment. Hence, Scripture must logically end the course of salvation with a glorious new heaven, new earth, and a new Jerusalem.<\/p>\n<p><em>See also<\/em> Glory; Resurrection.<\/p>","summary_ro":"GLORIFICATION The expression of God’s glory and splendor. The Hebrew word for “glory” originally meant “weighty, heavy, or important.” From there it moved to the idea of an influential, rich, or prominent person. In ancient cultures the wealthy and the powerful were marked by the finery of their dress and jewels. Hence, a person’s glory meant the ostentatious signs of wealth and power. Glory also suggested beauty, since fine clothes and jewels were items of beauty. The concept was then extend...","summary_en":"GLORIFICATION The expression of God’s glory and splendor. The Hebrew word for “glory” originally meant “weighty, heavy, or important.” From there it moved to the idea of an influential, rich, or prominent person. In ancient cultures the wealthy and the powerful were marked by the finery of their dress and jewels. Hence, a person’s glory meant the ostentatious signs of wealth and power. Glory also suggested beauty, since fine clothes and jewels were items of beauty. The concept was then extend...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21370,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Judgment","title_en":"Judgment","content_ro":"<h3>JUDGMENT<\/h3>\n<p>Concept in Scripture closely related to the concept of God’s justice. In all his relationships God acts justly and morally. Human beings, created by God, have a moral dimension, so that they may positively respond to God’s righteous demands in their lives. Divine judgment, involving God’s approval or disapproval upon each human act, is a natural consequence of the Creator-creature relationship. Thus judgment, simply defined, is the divine response to human activity. God the Creator must also be God the Judge. Since God is just, he responds with either punishment or reward to what each person does. A human’s moral accountability to God (a quality not shared by the rest of creation) is an essential ingredient of being created in God’s image. Creation in the divine image means that God and man can communicate with each other in such a way that all people are able to understand God’s moral requirements and willingly respond to them. Among the various positive commands given to people in his original creation—including marriage, the subduing of the earth, and enjoyment of the Garden of Eden—was the negative command prohibiting the eating of the fruit from one tree. Defiance of this prohibition carried the threat of death as punishment (Gn 2:16-17). Genesis 3 contains the account of God’s first judgment, the one against Adam. He was punished by death since he had not lived within the moral regulations set by God (3:17-19). In a purely technical sense, judgment includes God’s approval upon acts that please him; more frequently, judgment is understood negatively in the sense that God punishes those who violate his commands. Since the fall, all human activity stands under God’s negative judgment (Rom 2:12).<\/p>\n<p class=\"h2\" id=\"JudgmentinThisLife\">Judgment in This Life<\/p>\n<p>The Christian idea of the atonement, that Christ died for sin in the place of man, depends on the premise that God holds humans accountable for their sins. But God sent his Son to deal with this problem. The Son willingly placed himself under God’s judgment, and in people’s place he received the divine punishment (Gal 3:13). Christ’s death for sin may therefore be considered the extreme manifestation of divine judgment. God as judge visits upon the soul of Christ in his crucifixion the total divine judgment against sin.<\/p>\n<p>Through faith, brought about by the Holy Spirit and fed by the Word, a believer becomes one with Christ and thus escapes divine judgment and is rescued from punishment (Rom 3:22). Those who, by faith, share in the benefits of Christ’s death stand before the divine Judge and receive a verdict of “not guilty,” and instead of punishment and divine retribution, receive a sentence of eternal life. Jesus says of those who believe in him that they have already passed through judgment, have escaped death, and are already sharing in eternal life (Jn 5:24).<\/p>\n<p>Though sins have been atoned for by Christ, each person—believer and unbeliever alike—still suffers certain consequences of his or her sins here in this life. For every human action there is a divine reaction (Rom 2:6). Paul speaks about the conscience, which carries out a series of judgments even upon the actions of those who do not know the true God (v 15).<\/p>\n<p>Governments are also manifestations of divine judgment upon man’s public performances with respect to the law. Civil justice, though often corrupted, is a means through which God carries out temporal judgment upon any infringement of the law in this life (Rom 13:1-2). Public crimes against society are not the only sins subject to divine judgment.<\/p>\n<p>In addition to the accusations of the conscience against even the most private of sins, each human action carries with it potential reward or punishment. Living within the moral bounds established by God, especially as they are revealed in the Ten Commandments and further explicated in the rest of Scripture, results in certain physical benefits in this life. Living in disregard of the moral law results in penalties and hardships appropriate to the infraction (Gal 6:7-8). For example, refusal to work can result in poverty, and overindulgence can result in poor health. Some activities bring their own penalties. Christians should not conclude, however, that the presence of calamities in a person’s life must indicate a specific judgment of God against a particular sin. God can use calamities in the life of a Christian to guide him providentially to the goal of eternal life (1 Pt 4:12-13).<\/p>\n<p>On account of Adam’s sin, the creation was subject to a judgment of corruption (Gn 3:17). All of human life participates in a deterioration that is a manifestation of divine judgment against the sin that originated with Adam. God remains sovereign even over the universal corruption and is able to direct and control it for his ultimate purposes (Rom 8:20). Thus he can use calamities for the benefit of the Christian’s life (v 28), but he can also use them to manifest his anger on those who persist in deliberate sin and who reject his Son Jesus Christ as the Redeemer from sin. Pharaoh, who recognized Moses as God’s prophet and still rejected him and his message, is a prime example of a person who received God’s judgment (Ex 10:20). The Jews who saw the miracles of Jesus and rejected his claims to be the Messiah are also among those who received God’s judgment while living (Mt 12:22-32).<\/p>\n<p>Through wars and the creation and destruction of nations, God carries out judgment collectively against entire peoples. The OT records the rise and fall of nations and of kings. The refusal to acknowledge and worship the true God and to follow his laws eventually and most certainly results in national extinction. The destruction of Nineveh and Israel in the OT and Jerusalem in the NT are clear examples of God’s judgment against entire peoples who reject his message of salvation. Public disregard of the moral law must result in national disintegration, which is then frequently compounded by invasion by a foreign nation. The destruction of Sodom and Gomorrah was the direct result of immoral license (Jude 1:7).<\/p>\n<p class=\"h2\" id=\"LastJudgment\">Last Judgment<\/p>\n<p>Judgment in its final and ultimate sense is best understood as the appearance of Jesus Christ on the last day. At that time believers will inherit eternal life and unbelievers will be damned. The Christian does not fear this moment, because he has already been acquitted in Christ Jesus. The unbeliever rightfully fears death. The cause of horrible and unchangeable judgment is the persistent rejection of God’s offer of salvation. This is the sin against the Holy Spirit (Mt 12:32). Those who fall under its condemnation are those who have heard God’s special message to them and are convinced of its truth but who nevertheless persist in rejecting this salvation. As the unbeliever has rejected God in this life, so God rejects him in his death forever.<\/p>\n<p>In addition to this individual judgment, all nations will appear before Jesus (Mt 25:31-32). The fate of all those who appear before the Judge has already been sealed. The Scriptures teach that there is a judgment on that last day that will be made on the basis of works (vv 31-46). This should not be seen as a denial and contradiction of the principle that one is saved by faith alone. People enter into a saving relationship with Jesus Christ through faith alone, without works. Faith is known only to God and of itself is not visible to others. The evidence for the presence of faith is works.<\/p>\n<p>God’s judgments upon people in this life can be of benefit because through these judgments he is calling them to repentance. The judgment of the last day will be final; no one will be permitted to repent or change his or her mind about God. On that day all will recognize the truthfulness of God’s claims in Christ Jesus, but only those who have believed in him and carried out his will in their lives will receive the invitation to enter eternal life (v 34).<\/p>\n<p class=\"h2\" id=\"PracticalImplications\">Practical Implications<\/p>\n<p>Christians live a positive and confident life knowing that Jesus has taken the divine judgment for them and thus they are free from any further divine retribution. At the same time they are aware of God’s judgment against all sins, including those of Christians, and that apart from Christ they would suffer the worst possible divine punishment. They see the evil and calamities of this life as God’s continued displeasure with sin. When they come, Christians use them as opportunities for searching their own souls and for repentance. Though they are not aware of the exact date of the last day, they prepare themselves each day for the final judgment.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The concept of judgment covers the entire history of the human race—from the fall to the last day. God, as a just God who sees a decisive difference between good and evil, has no choice but to carry out judgment upon all people in their daily lives and especially at life’s conclusion. God in his grace has sent his Son to suffer the judgment we deserved, and in his mercy delays the final Day of Judgment so that we can come to repentance by faith in Jesus Christ (2 Pt 3:9). The great concepts of creation, justice, law, salvation, and atonement reach their climax in the divine judgment of the last day.<\/p>\n<p><em>See also<\/em> Hell; Judgment Seat; Justification, Justified; Last Judgment; Second Coming of Christ; Wrath of God.<\/p>","content_en":"<h3>JUDGMENT<\/h3>\n<p>Concept in Scripture closely related to the concept of God’s justice. In all his relationships God acts justly and morally. Human beings, created by God, have a moral dimension, so that they may positively respond to God’s righteous demands in their lives. Divine judgment, involving God’s approval or disapproval upon each human act, is a natural consequence of the Creator-creature relationship. Thus judgment, simply defined, is the divine response to human activity. God the Creator must also be God the Judge. Since God is just, he responds with either punishment or reward to what each person does. A human’s moral accountability to God (a quality not shared by the rest of creation) is an essential ingredient of being created in God’s image. Creation in the divine image means that God and man can communicate with each other in such a way that all people are able to understand God’s moral requirements and willingly respond to them. Among the various positive commands given to people in his original creation—including marriage, the subduing of the earth, and enjoyment of the Garden of Eden—was the negative command prohibiting the eating of the fruit from one tree. Defiance of this prohibition carried the threat of death as punishment (Gn 2:16-17). Genesis 3 contains the account of God’s first judgment, the one against Adam. He was punished by death since he had not lived within the moral regulations set by God (3:17-19). In a purely technical sense, judgment includes God’s approval upon acts that please him; more frequently, judgment is understood negatively in the sense that God punishes those who violate his commands. Since the fall, all human activity stands under God’s negative judgment (Rom 2:12).<\/p>\n<p class=\"h2\" id=\"JudgmentinThisLife\">Judgment in This Life<\/p>\n<p>The Christian idea of the atonement, that Christ died for sin in the place of man, depends on the premise that God holds humans accountable for their sins. But God sent his Son to deal with this problem. The Son willingly placed himself under God’s judgment, and in people’s place he received the divine punishment (Gal 3:13). Christ’s death for sin may therefore be considered the extreme manifestation of divine judgment. God as judge visits upon the soul of Christ in his crucifixion the total divine judgment against sin.<\/p>\n<p>Through faith, brought about by the Holy Spirit and fed by the Word, a believer becomes one with Christ and thus escapes divine judgment and is rescued from punishment (Rom 3:22). Those who, by faith, share in the benefits of Christ’s death stand before the divine Judge and receive a verdict of “not guilty,” and instead of punishment and divine retribution, receive a sentence of eternal life. Jesus says of those who believe in him that they have already passed through judgment, have escaped death, and are already sharing in eternal life (Jn 5:24).<\/p>\n<p>Though sins have been atoned for by Christ, each person—believer and unbeliever alike—still suffers certain consequences of his or her sins here in this life. For every human action there is a divine reaction (Rom 2:6). Paul speaks about the conscience, which carries out a series of judgments even upon the actions of those who do not know the true God (v 15).<\/p>\n<p>Governments are also manifestations of divine judgment upon man’s public performances with respect to the law. Civil justice, though often corrupted, is a means through which God carries out temporal judgment upon any infringement of the law in this life (Rom 13:1-2). Public crimes against society are not the only sins subject to divine judgment.<\/p>\n<p>In addition to the accusations of the conscience against even the most private of sins, each human action carries with it potential reward or punishment. Living within the moral bounds established by God, especially as they are revealed in the Ten Commandments and further explicated in the rest of Scripture, results in certain physical benefits in this life. Living in disregard of the moral law results in penalties and hardships appropriate to the infraction (Gal 6:7-8). For example, refusal to work can result in poverty, and overindulgence can result in poor health. Some activities bring their own penalties. Christians should not conclude, however, that the presence of calamities in a person’s life must indicate a specific judgment of God against a particular sin. God can use calamities in the life of a Christian to guide him providentially to the goal of eternal life (1 Pt 4:12-13).<\/p>\n<p>On account of Adam’s sin, the creation was subject to a judgment of corruption (Gn 3:17). All of human life participates in a deterioration that is a manifestation of divine judgment against the sin that originated with Adam. God remains sovereign even over the universal corruption and is able to direct and control it for his ultimate purposes (Rom 8:20). Thus he can use calamities for the benefit of the Christian’s life (v 28), but he can also use them to manifest his anger on those who persist in deliberate sin and who reject his Son Jesus Christ as the Redeemer from sin. Pharaoh, who recognized Moses as God’s prophet and still rejected him and his message, is a prime example of a person who received God’s judgment (Ex 10:20). The Jews who saw the miracles of Jesus and rejected his claims to be the Messiah are also among those who received God’s judgment while living (Mt 12:22-32).<\/p>\n<p>Through wars and the creation and destruction of nations, God carries out judgment collectively against entire peoples. The OT records the rise and fall of nations and of kings. The refusal to acknowledge and worship the true God and to follow his laws eventually and most certainly results in national extinction. The destruction of Nineveh and Israel in the OT and Jerusalem in the NT are clear examples of God’s judgment against entire peoples who reject his message of salvation. Public disregard of the moral law must result in national disintegration, which is then frequently compounded by invasion by a foreign nation. The destruction of Sodom and Gomorrah was the direct result of immoral license (Jude 1:7).<\/p>\n<p class=\"h2\" id=\"LastJudgment\">Last Judgment<\/p>\n<p>Judgment in its final and ultimate sense is best understood as the appearance of Jesus Christ on the last day. At that time believers will inherit eternal life and unbelievers will be damned. The Christian does not fear this moment, because he has already been acquitted in Christ Jesus. The unbeliever rightfully fears death. The cause of horrible and unchangeable judgment is the persistent rejection of God’s offer of salvation. This is the sin against the Holy Spirit (Mt 12:32). Those who fall under its condemnation are those who have heard God’s special message to them and are convinced of its truth but who nevertheless persist in rejecting this salvation. As the unbeliever has rejected God in this life, so God rejects him in his death forever.<\/p>\n<p>In addition to this individual judgment, all nations will appear before Jesus (Mt 25:31-32). The fate of all those who appear before the Judge has already been sealed. The Scriptures teach that there is a judgment on that last day that will be made on the basis of works (vv 31-46). This should not be seen as a denial and contradiction of the principle that one is saved by faith alone. People enter into a saving relationship with Jesus Christ through faith alone, without works. Faith is known only to God and of itself is not visible to others. The evidence for the presence of faith is works.<\/p>\n<p>God’s judgments upon people in this life can be of benefit because through these judgments he is calling them to repentance. The judgment of the last day will be final; no one will be permitted to repent or change his or her mind about God. On that day all will recognize the truthfulness of God’s claims in Christ Jesus, but only those who have believed in him and carried out his will in their lives will receive the invitation to enter eternal life (v 34).<\/p>\n<p class=\"h2\" id=\"PracticalImplications\">Practical Implications<\/p>\n<p>Christians live a positive and confident life knowing that Jesus has taken the divine judgment for them and thus they are free from any further divine retribution. At the same time they are aware of God’s judgment against all sins, including those of Christians, and that apart from Christ they would suffer the worst possible divine punishment. They see the evil and calamities of this life as God’s continued displeasure with sin. When they come, Christians use them as opportunities for searching their own souls and for repentance. Though they are not aware of the exact date of the last day, they prepare themselves each day for the final judgment.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The concept of judgment covers the entire history of the human race—from the fall to the last day. God, as a just God who sees a decisive difference between good and evil, has no choice but to carry out judgment upon all people in their daily lives and especially at life’s conclusion. God in his grace has sent his Son to suffer the judgment we deserved, and in his mercy delays the final Day of Judgment so that we can come to repentance by faith in Jesus Christ (2 Pt 3:9). The great concepts of creation, justice, law, salvation, and atonement reach their climax in the divine judgment of the last day.<\/p>\n<p><em>See also<\/em> Hell; Judgment Seat; Justification, Justified; Last Judgment; Second Coming of Christ; Wrath of God.<\/p>","summary_ro":"JUDGMENT Concept in Scripture closely related to the concept of God’s justice. In all his relationships God acts justly and morally. Human beings, created by God, have a moral dimension, so that they may positively respond to God’s righteous demands in their lives. Divine judgment, involving God’s approval or disapproval upon each human act, is a natural consequence of the Creator-creature relationship. Thus judgment, simply defined, is the divine response to human activity. God the Creator m...","summary_en":"JUDGMENT Concept in Scripture closely related to the concept of God’s justice. In all his relationships God acts justly and morally. Human beings, created by God, have a moral dimension, so that they may positively respond to God’s righteous demands in their lives. Divine judgment, involving God’s approval or disapproval upon each human act, is a natural consequence of the Creator-creature relationship. Thus judgment, simply defined, is the divine response to human activity. God the Creator m...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29894,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter of Peter","title_en":"First Letter of Peter","content_ro":"<h3>PETER, F<span>irst Letter of<\/span><\/h3>\n<p>First of two general epistles authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination, Origin, Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apostles (14:54) because he had denied Jesus three times (vv 66-72). In 1 Peter the sufferings of Jesus are mentioned at least four times (1 Pt 1:11; 2:23; 4:1; 5:1).<\/p>\n<p>Peter was known as the apostle to the Jews, just as Paul was the apostle to the Gentiles (Gal 2:7). Since Peter was a traveling missionary (1 Cor 1:12; 9:5), he could have actually visited the Asia Minor churches to whom this letter was sent.<\/p>\n<p>That Peter had been with Jesus during his earthly ministry may help account for the strong influence of Jesus’ teaching in 1 Peter. Except for James, 1 Peter probably echoes more of Jesus’ words than any other NT letter. The chart below presents similarities between Peter’s words and Jesus’ words in the Gospels:<\/p>\n\n<p>Some scholars think the Greek of this letter is too good to have been written by a former fisherman whose native language was Aramaic; that the doctrine is too much like Paul’s to have been written by an apostle whose position was different from Paul’s; and that someone wrote the letter after Peter’s death and used his name to give apostolic weight to it.<\/p>\n<p>Other scholars answer that if the author wanted to give authority to a letter whose teaching resembles Paul’s, he would have used Paul’s name, not Peter’s; that most Galileans probably learned Greek as well as Aramaic early in life; and that there is no evidence that the teaching of Peter and Paul fundamentally differed. When Paul rebuked Peter (Gal 2:11-14), it was due to a temporary lapse in conduct, not a basic disagreement in teaching. Besides, some key doctrines of Paul are missing from 1 Peter (e.g., justification), and those similar to Paul’s were the common possession of all the early churches. We may reasonably conclude that the apostle Peter authored this letter. However, it seems quite clear that Silas (otherwise know as Silvanus) helped Peter write this epistle (1 Pt 5:12), which means (1) he functioned as an amanuensis (secretary) for Peter, (2) he translated Peter’s letter (from Aramaic to Greek) as Peter dictated it, or (3) he composed a letter based on Peter’s thoughts.<\/p>\n<p class=\"h2\" id=\"DestinationOriginDate\">Destination, Origin, Date<\/p>\n<p>The people to whom 1 Peter is addressed lived in Pontus, Galatia, Cappadocia, Asia, and Bithynia. These Roman provinces covered all but the southernmost part of Asia Minor, the bulk of modern Turkey.<\/p>\n<p>Christianity may have been brought back by pilgrim Jews converted in Jerusalem on the day of Pentecost (cf. Acts 2:9). More likely, these churches included some founded by Paul on his first and second missionary journeys, and others by unknown missionaries. Peter does not explicitly include himself among “those who preached to you” (1 Pt 1:12).<\/p>\n<p>Whether the readers were Christian Jews or converted pagan Gentiles is not known. First Peter 1:1 reads: “to God’s chosen people who are living as foreigners in the lands of Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia” (<span>nlt<\/span>). That the readers are in some sense exiles is confirmed by 1:17 and 2:11. These verses could refer to a literal exile of Jews outside of Palestine or to a spiritual exile of all believers on earth because their true home is in heaven. No one denies that there was (and is) a literal Jewish dispersion (Diaspora). Peter, viewing the church as the true Israel (cf. Rom 2:29; Gal 6:16; Phil 3:3), may simply have transferred the language of exile from the nation Israel onto the church. The phrase used by Peter in 1 Peter 2:11 is almost identical to the one in Hebrews 11:13 (cf. Gn 23:4; Ps 39:12).<\/p>\n<p>Against the view that construes the dispersion of 1 Peter 1:1 as Christians (Jew and Gentile), rather than Jews only, one may argue that Peter was specifically the apostle to the Jews (Gal 2:7) and that the use of so much OT in 1 Peter demands a Jewish readership. But there is evidence that Peter did not restrict his ministry to Jews (1 Cor 1:12; Gal 2:12), and the use of the OT is not surprising even if the readers were not Jews, because so many Gentile God-fearers (like Cornelius, Acts 10:2) were familiar with the OT.<\/p>\n<p>Whether the readers were Jews or mainly Gentiles is decided by several texts that reflect the pagan background of the readers. Peter says in 1 Peter 2:10 that his readers were once “not a people,” a reference to Hosea 2:23 (cf. Rom 9:25). Then in 1 Peter 4:3 Peter describes their past “immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols” (<span>nlt<\/span>). This does not describe unbelieving Jews, whose problem was not gross immorality but hypocrisy and legalism. Thus the recipients of this letter must have included many Gentile Christians in Asia Minor, characterized as aliens and strangers in the world.<\/p>\n<p>Most scholars think 1 Peter was written from Rome. The clue is found in 5:13: “She who is in Babylon, chosen together with you, sends you her greetings” (<span>niv<\/span>). Babylon (which had come to symbolize a big, powerful, evil city) was substituted as a kind of code name for Rome in much early Christian literature (e.g., Rv 14:8; 16:19; 17:5; 18:2, 10, 21; cf. Sibyllene 5:143, 159).<\/p>\n<p>The date of 1 Peter is probably <span>AD<\/span> 64 or 65 (see next section).<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>While other NT writings refer now and then to Christian suffering, 1 Peter is preoccupied with it. How Christians should conduct themselves when abused is often discussed (1 Pt 1:3-7; 2:12, 20-23; 3:13-17; 4:12-19; 5:9-10). Official state persecution cannot be clearly affirmed; abuses seem to be the common lot of all Christians everywhere (5:9). Cruel masters may sometimes abuse their Christian servants (2:18-20); Christian wives may have to endure harsh, unbelieving husbands (3:1-6); and in general, people are on the lookout to revile Christians as wrongdoers (2:12; 3:9, 16; 4:15-16).<\/p>\n<p>Even though no official state persecution is in view, the letter apparently indicates that there is something worse on the horizon (4:12-19). Peter seems to sense that the present tension between believers and their society could flare into something much worse.<\/p>\n<p>Early church tradition says that Peter was crucified in Rome during Nero’s persecution, and there is no good reason to doubt it. Moreover, since 1 Peter was written from Rome, and since 4:12 and 17 imply an impending crisis like the one that struck the Christians in Rome in <span>AD<\/span> 65, we may suppose that this letter was written not long before Nero began to oppress the Christians in Rome. According to the historian Tacitus, Nero blamed the Christians for burning Rome, in order to squelch the rumor that he himself had done it (so that he could build a greater city). His relentless persecution of Christians had not yet broken out when 1 Peter was written (cf. 2:14; 3:13), but Peter may have seen it coming and may have wanted to prepare the churches outside Rome, should the holocaust reach them, too. Nero’s persecution apparently did not affect the Christians in the provinces outside Rome, but that does not diminish the value of Peter’s letter, because mostly it deals with how Christians should relate to their society and how they should respond when abuse and suffering come.<\/p>\n<p>If this is a correct picture of the background of 1 Peter, its date would be the early to mid 60s, since the fire of Rome broke out on July 19, <span>AD<\/span> 64, and the persecution occurred later that year or in the spring of 65.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The main purpose of 1 Peter is to exhort Christians to conduct themselves properly among the community of believers (3:8; 5:1-7), but especially in non-Christian society (2:12), testifying clearly to their hope in Christ (3:1, 15) for God’s glory. The letter aims to help Christians understand and endure the abuses that often come from relationships with non-Christians (1:6-7; 2:12, 18-25; 3:9, 14-17; 4:1-5, 12-19; 5:8-10).<\/p>\n<p>Peter’s exhortation is based on the good news of God’s salvation through the death, resurrection, and second coming of Christ. God is merciful (1:3; 2:10), “the God of all grace” (4:10; 5:12), and there is hope in grace’s ultimate display at Christ’s coming (1:13). God foreknew and determined (1:2, 20; 2:8) a plan of redemption by which to create a holy people for his own possession (2:9-10). Accordingly, Christ was sent into the world to accomplish this redemption for the sake of God’s elect (1:20). Although he was “chosen and precious” to God, he was “rejected by men” (2:4) who did not believe him (v 7). But his sufferings (1:11; 4:1, 13; 5:1) were not a meaningless tragedy; they were for the sake of his people (2:21, 24; 3:18), to redeem them with his precious blood from their empty way of life (1:18-19).<\/p>\n<p>Put to death in the flesh, he was “made alive by the Spirit” (3:18), raised from the dead and glorified (1:21; 2:7), and holds the place of authority at God’s right hand (3:22). Further still, we must try to explain the link between the good news of God’s saving activity and our good conduct. The good news must be proclaimed if it is to change anybody’s life. This proclamation happens in the power of God’s Holy Spirit (1:12). It is not merely a “newscast” but is “the living and abiding word of God” (1:23; cf. 4:11), by which God calls his people into being and summons them “out of darkness and into his wonderful light” (2:9; cf. 1:15), “to his eternal glory in Christ” (5:10). This change is described in 1 Peter as a “new birth” (1:3, 23); what distinguishes a newborn person is the “living hope” that he has in Christ (1:3, 13).<\/p>\n<p>This hope, grounded in Christ’s resurrection and his sure return, transforms behavior (1:13-15). No longer will we have to seek satisfaction and fulfillment in harmful, unloving ways, but rather by entrusting our souls to a faithful Creator (4:19; 5:7), we can endure unjust suffering patiently (2:20), not return evil for evil (3:9), and seek to extend the mercy of God to others in doing good (2:12, 15; 3:11, 16; 4:19).<\/p>\n<p>Lively Christian hope does not lead us <em>out<\/em> of non-Christian society but rather changes our behavior <em>in<\/em> it. Christians are addressed as citizens of the state (2:13-17), as slaves of cruel masters (vv 18-25), and as wives of unbelieving husbands (3:1-6). By living as new and hopeful persons <em>in<\/em> the institutions of society, others see our good deeds and give glory to our Father in heaven (2:12; cf. Mt 5:16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>1:1–2<\/h5>\n<p>This section describes God’s election of his people, which is often translated using three prepositional phrases.<\/p>\n<p>First, it is “according to the foreknowledge of God” (<span>niv<\/span>). This means more than God’s knowing ahead of time whom he would elect. As in 1:20, foreknowledge probably also includes God’s purpose (cf. Am 3:2; Acts 2:23; Rom 8:28-30; 11:2; 1 Cor 8:3; Gal 4:9).<\/p>\n<p>Second, the election is “by the sanctifying work of the Spirit” (<span>nasb<\/span>). Election involves the Spirit’s effectual work in making a person obedient to the gospel (see Rom 1:5). In Ephesians 1:4 election is described as “before the foundation of the world” (<span>kjv<\/span>).<\/p>\n<p>Third, our election is “for obedience to Jesus Christ and for sprinkling with his blood” (<span>rsv<\/span>). The latter probably refers to the moral effect of Christ’s death in purifying our conscience and our behavior as we trust in him (see Heb 9:13-14).<\/p>\n<p>Thus, the elect people of God have their origin in the eternal, purposed foreknowledge of God; owe their call and conversion to the work of the Holy Spirit; and have as their goal in life obedience to God (cf. 1 Pt 1:14).<\/p>\n<h5>1:3-12<\/h5>\n<p>This section describes how tremendously valuable salvation is—a vast inheritance, absolutely perfect, never diminishing in beauty or worth (v 4), the goal of our faith (v 9), the basis of inexpressible joy (vv 6-8). Searched into and desired by the holy prophets of old, it is so amazing that even angels desire to peer into it (vv 10-12).<\/p>\n<p>It originates in the great mercy of God and was made available to people through the resurrection of Jesus from the dead (v 3). Even though a <em>future<\/em> inheritance is ready to be revealed in the last time (v 5), it offers many <em>present<\/em> spiritual benefits for those who trust in Christ. One of them is the promise of God’s present power to cause the believer to persevere in faith (v 5). This does not mean Christians escape hardship; it may be necessary that they suffer (v 6). If so, they should not grumble but see suffering as a refining fire for their good, because it burns away false dependencies and leaves only the pure gold of genuine faith (v 7). So suffering may be an important preparation for the full experience of salvation, since it is faith alone that will be blessed in the end.<\/p>\n<p>Faith is not the same as sight, for believers have never seen Jesus, yet they trust him and love him (v 8). There are good grounds for hope (3:15), founded mainly on the resurrection of Jesus (1:3)—a real historical event.<\/p>\n<h5>1:13-25<\/h5>\n<p>Peter now gives a command: hope fully in the grace coming to you at the revelation of Christ (v 13), and lead a new life of obedience to God (vv 14-15). Hope is an intense desire for something and a confidence that it will come. So Peter was commanding the churches to <em>desire<\/em> Christ strongly and be assured of his glory and his coming. Thus, believers must use their minds and keep clearheaded (sober) about what is truly valuable in life (v 13). Full hope in Christ always results in holiness of life. If we delight in being God’s children (v 14), we will surely imitate our Father (vv 15-16; cf. Lv 19:2).<\/p>\n<p>But there is another motivation for good conduct: fear of God, who judges each person according to his or her works (1 Pt 1:17). While Peter motivates with fear, he also assures us that we have been redeemed from our futile conduct with the precious blood of Christ (vv 18-19). We are saved by faith, not by good works. Probably Peter means us to fear God’s displeasure with unbelief. When the letter says he will judge our works, it probably means that he will look for evidences of obedient, loving conduct, which is the sure sign of hope and faith. If we are lacking in this, fear of his judgment should drive us back to God’s mercy, where we can have peace and joy, which in turn lead to love.<\/p>\n<p>This love is commanded toward believers in verse 22. Hope is not mentioned in verses 22-25, but it is implied when Peter says we are born anew through the <em>abiding<\/em> Word of God. Since “the word of the Lord abides forever” (v 25 = Is 40:6-8), those whose life depends on it will abide forever.<\/p>\n<h5>2:1-10<\/h5>\n<p>This passage is filled with OT quotations and imagery, as shown in the following chart:<\/p>\n\n<p>Verses 9 and 10 indicate that Peter considered the Christian church a new Israel. He probably saw the experience of the church in the world as that of an <em>exile<\/em> like the Jews in Babylonian exile (1:1, 17; 2:11), and considered conversion as a kind of <em>exodus<\/em> out of the darkness of an old futile life into God’s light, like the Jewish exodus out of Egypt.<\/p>\n<p>Verses 6-8 show that Jesus is a precious jewel for some but a stumbling stone for unbelievers. Behind that stands God’s inscrutable predestination (v 8). Those who trust him are chosen (v 9; cf. 1:1) as a royal priesthood (see below on 2:5), as a nation having God’s own holy character (cf. 1:14-15), and as a people cherished as God’s special possession. All of this is not due to our merit but to God’s mercy (v 10).<\/p>\n<p>Verses 1-3 are again a command—to desire the kindness of Christ that we have tasted through the milk of the Word and so to grow stronger in faith or to hope fully in the grace of Christ.<\/p>\n<p>Verses 4-5 portray a complex, mixed metaphor that pictures Christ as a living stone and the church both as a spiritual house of stones and as a priesthood. The church is, on the one hand, a dwelling place for God (cf. 1 Cor 3:16; Eph 2:21-22), and on the other, a group of ministers in that dwelling who offer God the sacrifices of obedience (cf. Rom 12:1-2).<\/p>\n<h5>2:11-12<\/h5>\n<p>This is the central concern of the letter. Since Christians are exiles in this world, they must not share the same desires as unbelievers. Such fleshly desires are ephemeral and destroy the soul that follows them. Instead, God’s new people should devote themselves to good deeds, even though people may slander them, for this will ultimately cause people to glorify God. The sequence, again, is changed desires, changed behavior, God glorified (cf. Mt 5:16).<\/p>\n<h5>2:13-17<\/h5>\n<p>Christians should show proper respect to everyone (vv 13-14). That Christ died for sinners is a very humbling truth that forbids Christians to be arrogant or to think that they do not owe others love (cf. Rom 13:8-10). Rather, they are adjured to count others better than themselves (Mk 10:44; Phil 2:3).<\/p>\n<p>Peter declares, then, that believers should be subject to the king and to the civil authorities under him. They should positively devote themselves to doing good so that those who say Christianity makes no difference in life will be silenced.<\/p>\n<p>However, subjection to the state is not absolute, for Christians are first and foremost slaves of God. It is out of freedom that they acknowledge the propriety of a God-ordained state to preserve orderly life. Because Christians serve God first, and the king is merely God’s creature, subjection to him is a subjection for the Lord’s sake, not the king’s sake.<\/p>\n<h5>2:18-25<\/h5>\n<p>Christian slaves have consciences oriented toward and shaped by God (v 19). They also have experienced his grace and are here told to rely on it by enduring unjust suffering patiently. They are not to strike back: they were called to live this way because Jesus suffered <em>for them<\/em> and because he suffered <em>as an example.<\/em> Verses 21-23 describe the example. Verses 24-25 describe Christ’s redemption and its effects. That is, Jesus not only modeled the life of nonretaliation but also enabled his followers to live this way by dying <em>for<\/em> them that they might live for righteousness (v 24). Only when Christians are secure and content in the hope Christ achieved <em>for them<\/em> can they have the freedom and inclination to follow his costly example. When believers are tempted to take vengeance into their own hands, they should recall that even Jesus entrusted himself to God, who judges justly (v 23; cf. Rom 12:19-20).<\/p>\n<h5>3:1-7<\/h5>\n<p>Here are six verses for wives and one for husbands. How shall a believing wife win her unbelieving husband (v 1)? Peter warns against preoccupation with making the body more attractive (v 3). Instead, he stresses the adornment of the heart with a meek and tranquil spirit (v 4), accompanied by pure, loving conduct (v 2), which may win the husband “without talk” (v 1). This is not a call to mindless subservience but to poise, to free and confident service in love. The wife is not to be afraid even of an abusive husband (v 6). But how? By following Sarah’s example of <em>hoping<\/em> in God (v 5). So it is again said that hope transforms life and enables believers to be subject to others. The wife is bound first to the Lord and only secondarily to her husband. Like the slave, the Christian wife will use her God-oriented conscience (2:16) to decide when, for Christ’s sake, she cannot follow the lead of her husband.<\/p>\n<p>Husbands are admonished in verse 7 to bring their relationships to their wives into conformity with natural and revealed truth. The <em>natural<\/em> truth is that women are physically weaker. This does not mean that they are inferior mentally or emotionally. It is a simple statement of observed fact: women’s bodies are not as strong as men’s. In a culture without all kinds of automatic devices, physical strength was much more crucial for survival and comfort than it is today. So the man is urged to use his superior strength for the sake of his wife. The <em>revealed<\/em> truth is that the wife is an “equal partner in God’s gift of new life,” to be honored and respected.<\/p>\n<h5>3:8-12<\/h5>\n<p>This concludes the section 2:13–3:12 and admonishes the whole church first to love the brotherhood (3:8) and then to love the hostile outsider (vv 9-12). Verse 9 recalls Jesus’ behavior and his commands (Lk 6:27-36). Not only are Christians to endure abuse patiently (1 Pt 2:19-20), they are also to react positively and “bless” those who revile them (3:9). To bless means to wish them well and turn the wish into a prayer. Believers’ real desire for their enemies is that they be converted and come to share in the blessing that the Christian will inherit (vv 1, 9). Psalm 34:12-16 is brought in to support the logic of verse 9. If Christians want to inherit the blessing of salvation (1:4-5; 3:9), they must bless those who revile them. This does not mean they <em>earn<\/em> their salvation but that salvation is the goal of faith (1:9), and true faith always makes a person loving.<\/p>\n<h5>3:13-17<\/h5>\n<p>Generally speaking, when Christians do good, they will not be harmed for it (v 13). Nevertheless, it may be God’s will that Christians suffer for doing good (v 17) and that is far better than suffering for doing evil. It is better not only because they ought never do evil but also because they are “blessed” when they suffer for righteousness’ sake (v 14; cf. 4:14; Mt 5:10-12). So instead of being afraid of people, believers should fear displeasing Christ and be at peace in his faithfulness (cf. 1 Pt 3:14-15 with Is 8:12-13). Thus, their consciences will be clear and believers will be freed so that when they explain the reason for their hope, even their demeanor will bear witness to its truth (cf. 1 Pt 3:15 with 1:3). The Christians’ abusers may be put to shame (v 16) and be won over (3:1) and give glory to God (2:12).<\/p>\n<h5>3:18-22<\/h5>\n<p>Similar to 2:21-25 and 1:18-21, this unit affirms Peter’s call for patient suffering. Since Christ died once for all for mankind’s sins and thus freed everyone from guilt and opened a way into the fellowship of the merciful God, believers should be able to bear unjust suffering meekly. Refusing to bear undeserved suffering would be a mark of unbelief in the all-faithful Creator (4:19) who cares for his children and wants to bear their anxieties for them (5:7).<\/p>\n<p>Just as in the days of Noah, only a few were saved (cf. 3:1, 20; 4:17), so now only a few were being saved in Peter’s hostile generation, through baptism (3:18-21). Peter defined very carefully in what sense he meant that baptism saves—not by the cleansing function of the water, but rather by the resurrection of Jesus Christ and the pledge of a good conscience toward God (v 21).<\/p>\n<h5>4:1-6<\/h5>\n<p>Christians should live according to the will of God (cf. 1:14; 2:1-2, 11-12, 15). This will mean a break with the behavior of their unbelieving friends and will probably result in being slandered (4:4). But this should not cause believers to avenge themselves, for God will take care of judgment (v 5).<\/p>\n<p>Believers have this command (v 1): “So then, since Christ suffered physical pain, you must arm yourselves with the same attitude he had, and be ready to suffer, too. For if you are willing to suffer for Christ, you have decided to stop sinning” (<span>nlt<\/span>). Some have taken this to mean that through a process of suffering we are increasingly sanctified; however, if suffering here refers to dying (as the parallel with 3:18 and the “therefore” of 4:1 suggest), then probably verse 1 is to be understood along the lines of Romans 6:6, 10-11.<\/p>\n<p>First Peter 4:6 is difficult. Some think it refers to the same preaching referred to in 3:19. Another, perhaps preferable, interpretation is that there is no preaching to the dead here but rather a preaching of the gospel to those who subsequently died. That is, those who heard the gospel, believed, and then died did not hear the gospel in vain. For the purpose of the preaching was that, while from a merely human standpoint these believers have been judged in the flesh (i.e., have died), from the divine standpoint they live in the Spirit. The purpose of verse 6 is thus a great encouragement to live by God’s will, even when former friends scorn the Christian hope by pointing out that even Christians die.<\/p>\n<h5>4:7-11<\/h5>\n<p>Activity among believers in the church is again the theme here. Peter saw contemporary events as the beginning of the end (vv 7, 17). This gave an earnestness to his exhortation that believers keep their minds clear and sober for prayer.<\/p>\n<p>By steadily drawing upon God in prayer, Christians find the help they need to love each other and to overlook many offensive things (cf. Eph 4:1-3). This love should manifest itself in joyful hospitality, especially important in times of persecution (1 Pt 4:9), and should move believers to use all their varied gifts and talents to build each other up in faith (v 10). Two examples are given: speaking and ministering (the work of the preacher and the work of the deacon). Most important in speaking and ministering is to recognize what the goal of these gifts is and how to reach that goal. The goal is “that in all things God may be praised” (v 11). This may be done by recognizing that he gives the strength for service and the words for edifying speech.<\/p>\n<h5>4:12-19<\/h5>\n<p>Here the situation of suffering and bearing reproach for being Christians is again in view. The prospect of a “painful trial” (v 12) is impending (cf. 1:6-7). Peter saw these sufferings (probably from hostile associates rather than official state persecution) as God’s judgment on the world, beginning with the church (vv 17-18; cf. Prv 11:31). But God’s judgment on the church is not punitive but purgative (1 Pt 4:14; cf. 1:6-7).<\/p>\n<p>Peter gives a reminder that suffering is a normal Christian experience (v 19; cf. 3:14; Acts 14:22; 1 Thes 3:3) and that Christ himself was so mistreated (1 Pt 2:21-25; Mt 10:25). Christians are encouraged to entrust their souls to a faithful Creator (1 Pt 4:19), to rejoice (v 13), and to persevere in doing good (v 19), thereby glorifying God (v 16). When believers respond to suffering in this way, they are blessed (v 14), for God manifests himself to them in an intimate and reassuring way.<\/p>\n<h5>5:1-7<\/h5>\n<p>Again (as in 3:8; 4:7-11) Peter treats relations within the church. He tells the elders how to be good shepherds of the flock (5:1-4), the younger people how to treat their elders (v 5), and everyone how to be humble toward each other.<\/p>\n<p>Peter reminds believers that God opposes the proud but gives grace to the lowly (v 5; cf. Mt 23:12; Jas 4:6), whom he will exalt in the age to come (1 Pt 5:6; cf. Lk 14:11; 18:14; Jas 4:10). Most important, God invites his people to throw all their anxieties on him because he cares for them (1 Pt 5:7; cf. Ps 55:22; Mt 6:25-30).<\/p>\n<p>The young people who are thus made humble will be subject to their elders and respect them (1 Pt 5:5). The elders who are thus made humble will not lord it over the flock (v 3) or be greedy or begrudging in their service (v 2), but will lead the flock by a humble example.<\/p>\n<h5>5:8-11<\/h5>\n<p>Peter returns to his concern with suffering. Suffering is the universal lot of believers (v 9; cf. 4:12). Although in one sense willed by God (1:6; 3:17; 4:19), it is used by Satan to try to destroy their faith. So Peter appeals to the church to be wakeful and sober (5:8; cf. 1:13; 4:7) so that they can resist the lion by faith.<\/p>\n<h5>5:12-14<\/h5>\n<p>In conclusion, Peter describes his “brief” writing as an exhortation and a testimony concerning the true grace of God. So the letter is not a call for hard labor for God; rather, it is a call to recognize, enjoy, and live by the hard labor that God graciously has exerted and will exert for his children. As was noted above, the letter was written by Silas (Greek <span class=\"greek\" lang=\"el\">Silvanus<\/span><em>,<\/em> probably the same person as in Acts 16:25; 1 Thes 1:1; 2 Thes 1:1). It was written from Rome, and greetings were sent from Mark (probably the Gospel writer and former missionary companion of Paul—Acts 13:13; 15:37; 2 Tm 4:11) and the whole church. Peter’s last word is to invoke peace upon the churches and to urge them to keep the affection warm among themselves.<\/p>\n<p><em>See also<\/em> Suffering; Peter, the Apostle; Spirits in Prison.<\/p>","content_en":"<h3>PETER, F<span>irst Letter of<\/span><\/h3>\n<p>First of two general epistles authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination, Origin, Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apostles (14:54) because he had denied Jesus three times (vv 66-72). In 1 Peter the sufferings of Jesus are mentioned at least four times (1 Pt 1:11; 2:23; 4:1; 5:1).<\/p>\n<p>Peter was known as the apostle to the Jews, just as Paul was the apostle to the Gentiles (Gal 2:7). Since Peter was a traveling missionary (1 Cor 1:12; 9:5), he could have actually visited the Asia Minor churches to whom this letter was sent.<\/p>\n<p>That Peter had been with Jesus during his earthly ministry may help account for the strong influence of Jesus’ teaching in 1 Peter. Except for James, 1 Peter probably echoes more of Jesus’ words than any other NT letter. The chart below presents similarities between Peter’s words and Jesus’ words in the Gospels:<\/p>\n\n<p>Some scholars think the Greek of this letter is too good to have been written by a former fisherman whose native language was Aramaic; that the doctrine is too much like Paul’s to have been written by an apostle whose position was different from Paul’s; and that someone wrote the letter after Peter’s death and used his name to give apostolic weight to it.<\/p>\n<p>Other scholars answer that if the author wanted to give authority to a letter whose teaching resembles Paul’s, he would have used Paul’s name, not Peter’s; that most Galileans probably learned Greek as well as Aramaic early in life; and that there is no evidence that the teaching of Peter and Paul fundamentally differed. When Paul rebuked Peter (Gal 2:11-14), it was due to a temporary lapse in conduct, not a basic disagreement in teaching. Besides, some key doctrines of Paul are missing from 1 Peter (e.g., justification), and those similar to Paul’s were the common possession of all the early churches. We may reasonably conclude that the apostle Peter authored this letter. However, it seems quite clear that Silas (otherwise know as Silvanus) helped Peter write this epistle (1 Pt 5:12), which means (1) he functioned as an amanuensis (secretary) for Peter, (2) he translated Peter’s letter (from Aramaic to Greek) as Peter dictated it, or (3) he composed a letter based on Peter’s thoughts.<\/p>\n<p class=\"h2\" id=\"DestinationOriginDate\">Destination, Origin, Date<\/p>\n<p>The people to whom 1 Peter is addressed lived in Pontus, Galatia, Cappadocia, Asia, and Bithynia. These Roman provinces covered all but the southernmost part of Asia Minor, the bulk of modern Turkey.<\/p>\n<p>Christianity may have been brought back by pilgrim Jews converted in Jerusalem on the day of Pentecost (cf. Acts 2:9). More likely, these churches included some founded by Paul on his first and second missionary journeys, and others by unknown missionaries. Peter does not explicitly include himself among “those who preached to you” (1 Pt 1:12).<\/p>\n<p>Whether the readers were Christian Jews or converted pagan Gentiles is not known. First Peter 1:1 reads: “to God’s chosen people who are living as foreigners in the lands of Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia” (<span>nlt<\/span>). That the readers are in some sense exiles is confirmed by 1:17 and 2:11. These verses could refer to a literal exile of Jews outside of Palestine or to a spiritual exile of all believers on earth because their true home is in heaven. No one denies that there was (and is) a literal Jewish dispersion (Diaspora). Peter, viewing the church as the true Israel (cf. Rom 2:29; Gal 6:16; Phil 3:3), may simply have transferred the language of exile from the nation Israel onto the church. The phrase used by Peter in 1 Peter 2:11 is almost identical to the one in Hebrews 11:13 (cf. Gn 23:4; Ps 39:12).<\/p>\n<p>Against the view that construes the dispersion of 1 Peter 1:1 as Christians (Jew and Gentile), rather than Jews only, one may argue that Peter was specifically the apostle to the Jews (Gal 2:7) and that the use of so much OT in 1 Peter demands a Jewish readership. But there is evidence that Peter did not restrict his ministry to Jews (1 Cor 1:12; Gal 2:12), and the use of the OT is not surprising even if the readers were not Jews, because so many Gentile God-fearers (like Cornelius, Acts 10:2) were familiar with the OT.<\/p>\n<p>Whether the readers were Jews or mainly Gentiles is decided by several texts that reflect the pagan background of the readers. Peter says in 1 Peter 2:10 that his readers were once “not a people,” a reference to Hosea 2:23 (cf. Rom 9:25). Then in 1 Peter 4:3 Peter describes their past “immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols” (<span>nlt<\/span>). This does not describe unbelieving Jews, whose problem was not gross immorality but hypocrisy and legalism. Thus the recipients of this letter must have included many Gentile Christians in Asia Minor, characterized as aliens and strangers in the world.<\/p>\n<p>Most scholars think 1 Peter was written from Rome. The clue is found in 5:13: “She who is in Babylon, chosen together with you, sends you her greetings” (<span>niv<\/span>). Babylon (which had come to symbolize a big, powerful, evil city) was substituted as a kind of code name for Rome in much early Christian literature (e.g., Rv 14:8; 16:19; 17:5; 18:2, 10, 21; cf. Sibyllene 5:143, 159).<\/p>\n<p>The date of 1 Peter is probably <span>AD<\/span> 64 or 65 (see next section).<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>While other NT writings refer now and then to Christian suffering, 1 Peter is preoccupied with it. How Christians should conduct themselves when abused is often discussed (1 Pt 1:3-7; 2:12, 20-23; 3:13-17; 4:12-19; 5:9-10). Official state persecution cannot be clearly affirmed; abuses seem to be the common lot of all Christians everywhere (5:9). Cruel masters may sometimes abuse their Christian servants (2:18-20); Christian wives may have to endure harsh, unbelieving husbands (3:1-6); and in general, people are on the lookout to revile Christians as wrongdoers (2:12; 3:9, 16; 4:15-16).<\/p>\n<p>Even though no official state persecution is in view, the letter apparently indicates that there is something worse on the horizon (4:12-19). Peter seems to sense that the present tension between believers and their society could flare into something much worse.<\/p>\n<p>Early church tradition says that Peter was crucified in Rome during Nero’s persecution, and there is no good reason to doubt it. Moreover, since 1 Peter was written from Rome, and since 4:12 and 17 imply an impending crisis like the one that struck the Christians in Rome in <span>AD<\/span> 65, we may suppose that this letter was written not long before Nero began to oppress the Christians in Rome. According to the historian Tacitus, Nero blamed the Christians for burning Rome, in order to squelch the rumor that he himself had done it (so that he could build a greater city). His relentless persecution of Christians had not yet broken out when 1 Peter was written (cf. 2:14; 3:13), but Peter may have seen it coming and may have wanted to prepare the churches outside Rome, should the holocaust reach them, too. Nero’s persecution apparently did not affect the Christians in the provinces outside Rome, but that does not diminish the value of Peter’s letter, because mostly it deals with how Christians should relate to their society and how they should respond when abuse and suffering come.<\/p>\n<p>If this is a correct picture of the background of 1 Peter, its date would be the early to mid 60s, since the fire of Rome broke out on July 19, <span>AD<\/span> 64, and the persecution occurred later that year or in the spring of 65.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The main purpose of 1 Peter is to exhort Christians to conduct themselves properly among the community of believers (3:8; 5:1-7), but especially in non-Christian society (2:12), testifying clearly to their hope in Christ (3:1, 15) for God’s glory. The letter aims to help Christians understand and endure the abuses that often come from relationships with non-Christians (1:6-7; 2:12, 18-25; 3:9, 14-17; 4:1-5, 12-19; 5:8-10).<\/p>\n<p>Peter’s exhortation is based on the good news of God’s salvation through the death, resurrection, and second coming of Christ. God is merciful (1:3; 2:10), “the God of all grace” (4:10; 5:12), and there is hope in grace’s ultimate display at Christ’s coming (1:13). God foreknew and determined (1:2, 20; 2:8) a plan of redemption by which to create a holy people for his own possession (2:9-10). Accordingly, Christ was sent into the world to accomplish this redemption for the sake of God’s elect (1:20). Although he was “chosen and precious” to God, he was “rejected by men” (2:4) who did not believe him (v 7). But his sufferings (1:11; 4:1, 13; 5:1) were not a meaningless tragedy; they were for the sake of his people (2:21, 24; 3:18), to redeem them with his precious blood from their empty way of life (1:18-19).<\/p>\n<p>Put to death in the flesh, he was “made alive by the Spirit” (3:18), raised from the dead and glorified (1:21; 2:7), and holds the place of authority at God’s right hand (3:22). Further still, we must try to explain the link between the good news of God’s saving activity and our good conduct. The good news must be proclaimed if it is to change anybody’s life. This proclamation happens in the power of God’s Holy Spirit (1:12). It is not merely a “newscast” but is “the living and abiding word of God” (1:23; cf. 4:11), by which God calls his people into being and summons them “out of darkness and into his wonderful light” (2:9; cf. 1:15), “to his eternal glory in Christ” (5:10). This change is described in 1 Peter as a “new birth” (1:3, 23); what distinguishes a newborn person is the “living hope” that he has in Christ (1:3, 13).<\/p>\n<p>This hope, grounded in Christ’s resurrection and his sure return, transforms behavior (1:13-15). No longer will we have to seek satisfaction and fulfillment in harmful, unloving ways, but rather by entrusting our souls to a faithful Creator (4:19; 5:7), we can endure unjust suffering patiently (2:20), not return evil for evil (3:9), and seek to extend the mercy of God to others in doing good (2:12, 15; 3:11, 16; 4:19).<\/p>\n<p>Lively Christian hope does not lead us <em>out<\/em> of non-Christian society but rather changes our behavior <em>in<\/em> it. Christians are addressed as citizens of the state (2:13-17), as slaves of cruel masters (vv 18-25), and as wives of unbelieving husbands (3:1-6). By living as new and hopeful persons <em>in<\/em> the institutions of society, others see our good deeds and give glory to our Father in heaven (2:12; cf. Mt 5:16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>1:1–2<\/h5>\n<p>This section describes God’s election of his people, which is often translated using three prepositional phrases.<\/p>\n<p>First, it is “according to the foreknowledge of God” (<span>niv<\/span>). This means more than God’s knowing ahead of time whom he would elect. As in 1:20, foreknowledge probably also includes God’s purpose (cf. Am 3:2; Acts 2:23; Rom 8:28-30; 11:2; 1 Cor 8:3; Gal 4:9).<\/p>\n<p>Second, the election is “by the sanctifying work of the Spirit” (<span>nasb<\/span>). Election involves the Spirit’s effectual work in making a person obedient to the gospel (see Rom 1:5). In Ephesians 1:4 election is described as “before the foundation of the world” (<span>kjv<\/span>).<\/p>\n<p>Third, our election is “for obedience to Jesus Christ and for sprinkling with his blood” (<span>rsv<\/span>). The latter probably refers to the moral effect of Christ’s death in purifying our conscience and our behavior as we trust in him (see Heb 9:13-14).<\/p>\n<p>Thus, the elect people of God have their origin in the eternal, purposed foreknowledge of God; owe their call and conversion to the work of the Holy Spirit; and have as their goal in life obedience to God (cf. 1 Pt 1:14).<\/p>\n<h5>1:3-12<\/h5>\n<p>This section describes how tremendously valuable salvation is—a vast inheritance, absolutely perfect, never diminishing in beauty or worth (v 4), the goal of our faith (v 9), the basis of inexpressible joy (vv 6-8). Searched into and desired by the holy prophets of old, it is so amazing that even angels desire to peer into it (vv 10-12).<\/p>\n<p>It originates in the great mercy of God and was made available to people through the resurrection of Jesus from the dead (v 3). Even though a <em>future<\/em> inheritance is ready to be revealed in the last time (v 5), it offers many <em>present<\/em> spiritual benefits for those who trust in Christ. One of them is the promise of God’s present power to cause the believer to persevere in faith (v 5). This does not mean Christians escape hardship; it may be necessary that they suffer (v 6). If so, they should not grumble but see suffering as a refining fire for their good, because it burns away false dependencies and leaves only the pure gold of genuine faith (v 7). So suffering may be an important preparation for the full experience of salvation, since it is faith alone that will be blessed in the end.<\/p>\n<p>Faith is not the same as sight, for believers have never seen Jesus, yet they trust him and love him (v 8). There are good grounds for hope (3:15), founded mainly on the resurrection of Jesus (1:3)—a real historical event.<\/p>\n<h5>1:13-25<\/h5>\n<p>Peter now gives a command: hope fully in the grace coming to you at the revelation of Christ (v 13), and lead a new life of obedience to God (vv 14-15). Hope is an intense desire for something and a confidence that it will come. So Peter was commanding the churches to <em>desire<\/em> Christ strongly and be assured of his glory and his coming. Thus, believers must use their minds and keep clearheaded (sober) about what is truly valuable in life (v 13). Full hope in Christ always results in holiness of life. If we delight in being God’s children (v 14), we will surely imitate our Father (vv 15-16; cf. Lv 19:2).<\/p>\n<p>But there is another motivation for good conduct: fear of God, who judges each person according to his or her works (1 Pt 1:17). While Peter motivates with fear, he also assures us that we have been redeemed from our futile conduct with the precious blood of Christ (vv 18-19). We are saved by faith, not by good works. Probably Peter means us to fear God’s displeasure with unbelief. When the letter says he will judge our works, it probably means that he will look for evidences of obedient, loving conduct, which is the sure sign of hope and faith. If we are lacking in this, fear of his judgment should drive us back to God’s mercy, where we can have peace and joy, which in turn lead to love.<\/p>\n<p>This love is commanded toward believers in verse 22. Hope is not mentioned in verses 22-25, but it is implied when Peter says we are born anew through the <em>abiding<\/em> Word of God. Since “the word of the Lord abides forever” (v 25 = Is 40:6-8), those whose life depends on it will abide forever.<\/p>\n<h5>2:1-10<\/h5>\n<p>This passage is filled with OT quotations and imagery, as shown in the following chart:<\/p>\n\n<p>Verses 9 and 10 indicate that Peter considered the Christian church a new Israel. He probably saw the experience of the church in the world as that of an <em>exile<\/em> like the Jews in Babylonian exile (1:1, 17; 2:11), and considered conversion as a kind of <em>exodus<\/em> out of the darkness of an old futile life into God’s light, like the Jewish exodus out of Egypt.<\/p>\n<p>Verses 6-8 show that Jesus is a precious jewel for some but a stumbling stone for unbelievers. Behind that stands God’s inscrutable predestination (v 8). Those who trust him are chosen (v 9; cf. 1:1) as a royal priesthood (see below on 2:5), as a nation having God’s own holy character (cf. 1:14-15), and as a people cherished as God’s special possession. All of this is not due to our merit but to God’s mercy (v 10).<\/p>\n<p>Verses 1-3 are again a command—to desire the kindness of Christ that we have tasted through the milk of the Word and so to grow stronger in faith or to hope fully in the grace of Christ.<\/p>\n<p>Verses 4-5 portray a complex, mixed metaphor that pictures Christ as a living stone and the church both as a spiritual house of stones and as a priesthood. The church is, on the one hand, a dwelling place for God (cf. 1 Cor 3:16; Eph 2:21-22), and on the other, a group of ministers in that dwelling who offer God the sacrifices of obedience (cf. Rom 12:1-2).<\/p>\n<h5>2:11-12<\/h5>\n<p>This is the central concern of the letter. Since Christians are exiles in this world, they must not share the same desires as unbelievers. Such fleshly desires are ephemeral and destroy the soul that follows them. Instead, God’s new people should devote themselves to good deeds, even though people may slander them, for this will ultimately cause people to glorify God. The sequence, again, is changed desires, changed behavior, God glorified (cf. Mt 5:16).<\/p>\n<h5>2:13-17<\/h5>\n<p>Christians should show proper respect to everyone (vv 13-14). That Christ died for sinners is a very humbling truth that forbids Christians to be arrogant or to think that they do not owe others love (cf. Rom 13:8-10). Rather, they are adjured to count others better than themselves (Mk 10:44; Phil 2:3).<\/p>\n<p>Peter declares, then, that believers should be subject to the king and to the civil authorities under him. They should positively devote themselves to doing good so that those who say Christianity makes no difference in life will be silenced.<\/p>\n<p>However, subjection to the state is not absolute, for Christians are first and foremost slaves of God. It is out of freedom that they acknowledge the propriety of a God-ordained state to preserve orderly life. Because Christians serve God first, and the king is merely God’s creature, subjection to him is a subjection for the Lord’s sake, not the king’s sake.<\/p>\n<h5>2:18-25<\/h5>\n<p>Christian slaves have consciences oriented toward and shaped by God (v 19). They also have experienced his grace and are here told to rely on it by enduring unjust suffering patiently. They are not to strike back: they were called to live this way because Jesus suffered <em>for them<\/em> and because he suffered <em>as an example.<\/em> Verses 21-23 describe the example. Verses 24-25 describe Christ’s redemption and its effects. That is, Jesus not only modeled the life of nonretaliation but also enabled his followers to live this way by dying <em>for<\/em> them that they might live for righteousness (v 24). Only when Christians are secure and content in the hope Christ achieved <em>for them<\/em> can they have the freedom and inclination to follow his costly example. When believers are tempted to take vengeance into their own hands, they should recall that even Jesus entrusted himself to God, who judges justly (v 23; cf. Rom 12:19-20).<\/p>\n<h5>3:1-7<\/h5>\n<p>Here are six verses for wives and one for husbands. How shall a believing wife win her unbelieving husband (v 1)? Peter warns against preoccupation with making the body more attractive (v 3). Instead, he stresses the adornment of the heart with a meek and tranquil spirit (v 4), accompanied by pure, loving conduct (v 2), which may win the husband “without talk” (v 1). This is not a call to mindless subservience but to poise, to free and confident service in love. The wife is not to be afraid even of an abusive husband (v 6). But how? By following Sarah’s example of <em>hoping<\/em> in God (v 5). So it is again said that hope transforms life and enables believers to be subject to others. The wife is bound first to the Lord and only secondarily to her husband. Like the slave, the Christian wife will use her God-oriented conscience (2:16) to decide when, for Christ’s sake, she cannot follow the lead of her husband.<\/p>\n<p>Husbands are admonished in verse 7 to bring their relationships to their wives into conformity with natural and revealed truth. The <em>natural<\/em> truth is that women are physically weaker. This does not mean that they are inferior mentally or emotionally. It is a simple statement of observed fact: women’s bodies are not as strong as men’s. In a culture without all kinds of automatic devices, physical strength was much more crucial for survival and comfort than it is today. So the man is urged to use his superior strength for the sake of his wife. The <em>revealed<\/em> truth is that the wife is an “equal partner in God’s gift of new life,” to be honored and respected.<\/p>\n<h5>3:8-12<\/h5>\n<p>This concludes the section 2:13–3:12 and admonishes the whole church first to love the brotherhood (3:8) and then to love the hostile outsider (vv 9-12). Verse 9 recalls Jesus’ behavior and his commands (Lk 6:27-36). Not only are Christians to endure abuse patiently (1 Pt 2:19-20), they are also to react positively and “bless” those who revile them (3:9). To bless means to wish them well and turn the wish into a prayer. Believers’ real desire for their enemies is that they be converted and come to share in the blessing that the Christian will inherit (vv 1, 9). Psalm 34:12-16 is brought in to support the logic of verse 9. If Christians want to inherit the blessing of salvation (1:4-5; 3:9), they must bless those who revile them. This does not mean they <em>earn<\/em> their salvation but that salvation is the goal of faith (1:9), and true faith always makes a person loving.<\/p>\n<h5>3:13-17<\/h5>\n<p>Generally speaking, when Christians do good, they will not be harmed for it (v 13). Nevertheless, it may be God’s will that Christians suffer for doing good (v 17) and that is far better than suffering for doing evil. It is better not only because they ought never do evil but also because they are “blessed” when they suffer for righteousness’ sake (v 14; cf. 4:14; Mt 5:10-12). So instead of being afraid of people, believers should fear displeasing Christ and be at peace in his faithfulness (cf. 1 Pt 3:14-15 with Is 8:12-13). Thus, their consciences will be clear and believers will be freed so that when they explain the reason for their hope, even their demeanor will bear witness to its truth (cf. 1 Pt 3:15 with 1:3). The Christians’ abusers may be put to shame (v 16) and be won over (3:1) and give glory to God (2:12).<\/p>\n<h5>3:18-22<\/h5>\n<p>Similar to 2:21-25 and 1:18-21, this unit affirms Peter’s call for patient suffering. Since Christ died once for all for mankind’s sins and thus freed everyone from guilt and opened a way into the fellowship of the merciful God, believers should be able to bear unjust suffering meekly. Refusing to bear undeserved suffering would be a mark of unbelief in the all-faithful Creator (4:19) who cares for his children and wants to bear their anxieties for them (5:7).<\/p>\n<p>Just as in the days of Noah, only a few were saved (cf. 3:1, 20; 4:17), so now only a few were being saved in Peter’s hostile generation, through baptism (3:18-21). Peter defined very carefully in what sense he meant that baptism saves—not by the cleansing function of the water, but rather by the resurrection of Jesus Christ and the pledge of a good conscience toward God (v 21).<\/p>\n<h5>4:1-6<\/h5>\n<p>Christians should live according to the will of God (cf. 1:14; 2:1-2, 11-12, 15). This will mean a break with the behavior of their unbelieving friends and will probably result in being slandered (4:4). But this should not cause believers to avenge themselves, for God will take care of judgment (v 5).<\/p>\n<p>Believers have this command (v 1): “So then, since Christ suffered physical pain, you must arm yourselves with the same attitude he had, and be ready to suffer, too. For if you are willing to suffer for Christ, you have decided to stop sinning” (<span>nlt<\/span>). Some have taken this to mean that through a process of suffering we are increasingly sanctified; however, if suffering here refers to dying (as the parallel with 3:18 and the “therefore” of 4:1 suggest), then probably verse 1 is to be understood along the lines of Romans 6:6, 10-11.<\/p>\n<p>First Peter 4:6 is difficult. Some think it refers to the same preaching referred to in 3:19. Another, perhaps preferable, interpretation is that there is no preaching to the dead here but rather a preaching of the gospel to those who subsequently died. That is, those who heard the gospel, believed, and then died did not hear the gospel in vain. For the purpose of the preaching was that, while from a merely human standpoint these believers have been judged in the flesh (i.e., have died), from the divine standpoint they live in the Spirit. The purpose of verse 6 is thus a great encouragement to live by God’s will, even when former friends scorn the Christian hope by pointing out that even Christians die.<\/p>\n<h5>4:7-11<\/h5>\n<p>Activity among believers in the church is again the theme here. Peter saw contemporary events as the beginning of the end (vv 7, 17). This gave an earnestness to his exhortation that believers keep their minds clear and sober for prayer.<\/p>\n<p>By steadily drawing upon God in prayer, Christians find the help they need to love each other and to overlook many offensive things (cf. Eph 4:1-3). This love should manifest itself in joyful hospitality, especially important in times of persecution (1 Pt 4:9), and should move believers to use all their varied gifts and talents to build each other up in faith (v 10). Two examples are given: speaking and ministering (the work of the preacher and the work of the deacon). Most important in speaking and ministering is to recognize what the goal of these gifts is and how to reach that goal. The goal is “that in all things God may be praised” (v 11). This may be done by recognizing that he gives the strength for service and the words for edifying speech.<\/p>\n<h5>4:12-19<\/h5>\n<p>Here the situation of suffering and bearing reproach for being Christians is again in view. The prospect of a “painful trial” (v 12) is impending (cf. 1:6-7). Peter saw these sufferings (probably from hostile associates rather than official state persecution) as God’s judgment on the world, beginning with the church (vv 17-18; cf. Prv 11:31). But God’s judgment on the church is not punitive but purgative (1 Pt 4:14; cf. 1:6-7).<\/p>\n<p>Peter gives a reminder that suffering is a normal Christian experience (v 19; cf. 3:14; Acts 14:22; 1 Thes 3:3) and that Christ himself was so mistreated (1 Pt 2:21-25; Mt 10:25). Christians are encouraged to entrust their souls to a faithful Creator (1 Pt 4:19), to rejoice (v 13), and to persevere in doing good (v 19), thereby glorifying God (v 16). When believers respond to suffering in this way, they are blessed (v 14), for God manifests himself to them in an intimate and reassuring way.<\/p>\n<h5>5:1-7<\/h5>\n<p>Again (as in 3:8; 4:7-11) Peter treats relations within the church. He tells the elders how to be good shepherds of the flock (5:1-4), the younger people how to treat their elders (v 5), and everyone how to be humble toward each other.<\/p>\n<p>Peter reminds believers that God opposes the proud but gives grace to the lowly (v 5; cf. Mt 23:12; Jas 4:6), whom he will exalt in the age to come (1 Pt 5:6; cf. Lk 14:11; 18:14; Jas 4:10). Most important, God invites his people to throw all their anxieties on him because he cares for them (1 Pt 5:7; cf. Ps 55:22; Mt 6:25-30).<\/p>\n<p>The young people who are thus made humble will be subject to their elders and respect them (1 Pt 5:5). The elders who are thus made humble will not lord it over the flock (v 3) or be greedy or begrudging in their service (v 2), but will lead the flock by a humble example.<\/p>\n<h5>5:8-11<\/h5>\n<p>Peter returns to his concern with suffering. Suffering is the universal lot of believers (v 9; cf. 4:12). Although in one sense willed by God (1:6; 3:17; 4:19), it is used by Satan to try to destroy their faith. So Peter appeals to the church to be wakeful and sober (5:8; cf. 1:13; 4:7) so that they can resist the lion by faith.<\/p>\n<h5>5:12-14<\/h5>\n<p>In conclusion, Peter describes his “brief” writing as an exhortation and a testimony concerning the true grace of God. So the letter is not a call for hard labor for God; rather, it is a call to recognize, enjoy, and live by the hard labor that God graciously has exerted and will exert for his children. As was noted above, the letter was written by Silas (Greek <span class=\"greek\" lang=\"el\">Silvanus<\/span><em>,<\/em> probably the same person as in Acts 16:25; 1 Thes 1:1; 2 Thes 1:1). It was written from Rome, and greetings were sent from Mark (probably the Gospel writer and former missionary companion of Paul—Acts 13:13; 15:37; 2 Tm 4:11) and the whole church. Peter’s last word is to invoke peace upon the churches and to urge them to keep the affection warm among themselves.<\/p>\n<p><em>See also<\/em> Suffering; Peter, the Apostle; Spirits in Prison.<\/p>","summary_ro":"PETER, First Letter of First of two general epistles authored by Peter. Preview • Author • Destination, Origin, Date • Background • Purpose and Theological Teaching • Content Author The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apost...","summary_en":"PETER, First Letter of First of two general epistles authored by Peter. Preview • Author • Destination, Origin, Date • Background • Purpose and Theological Teaching • Content Author The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apost...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40027,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Difficulties in Prayer","title_en":"Difficulties in Prayer","content_ro":"<h3>Difficulties in Prayer<\/h3>\n<blockquote><p>Why does God answer some prayers and not others?<\/p><\/blockquote>\n<p>In attempting to answer this question it is necessary to bear in mind that prayer is not to be thought of in mechanical terms. Prayer involves a personal relationship with God. So the reason why God answers one prayer and not another has nothing to do with the volume or length of the prayers themselves. Because prayer involves a personal relationship with God, sincerity and unaffectedness in that relationship are of paramount importance. There must be no hypocrisy or mere formalism in prayer. Length of prayer may be an indication of strength of desire, or it may not. Scripture contains examples of both long and short prayers.<\/p>\n<p>Assuming sincerity, the most fundamental factor is the relationship between the one who prays and the express will of God. The only warrant for praying at all is that God commands it and desires it, and the only warrant for praying for some particular thing rather than for some other thing is that God wills it or may will it. A knowledge of the will of God as it is revealed in Scripture is basic to a proper understanding of petitionary prayer and to proper conduct in prayer.<\/p>\n<p>It is necessary to distinguish between those matters that God has declared he will unfailingly grant upon true prayer being made and those matters that he may grant upon true prayer being made. The guide for prayer is not the petitioner’s own needs, either real or imaginary, nor his feelings or state of mind when he prays, nor his or others’ speculations about the future. The guide is Scripture alone. And the Scriptures distinguish between (1) those things a person may pray for that are desirable or good in themselves, and yet that are not for every believer’s highest good, and (2) those things that concern redemption. For instance, health or wealth, or a particular career, though each is desirable and lawful, may nevertheless not be best, in the wisdom of God, for a particular individual at a particular time. Paul’s “thorn in the flesh” (2 Cor 12:7-9) and the death of the child of David and Bathsheba (2 Sm 12:15-23) are examples of unanswered prayer. So although health or wealth may be sincerely and warrantably prayed for, God in his wisdom and sovereignty may decline to grant these things—because these things may not be included in that particular array of things that are working together for the good of the believer concerned (Rom 8:28).<\/p>\n<p>By contrast, the blessings of redemption—such as forgiveness of sins, sanctification, and strength and wisdom for the fulfilling of duties—are always given to those who truly pray for them (Ps 84:11; Lk 11:13; Jn 6:37; 1 Thes 4:3; Jas 1:5). Even such unqualified or unconditional blessings may come after apparent delay, or from an unexpected source, and allowance for factors such as these must be made when judging whether or not prayer has been answered. An important part of petitioning God is the discipline of conforming one’s desires to the revealed will and the ongoing providence of God. In this sense prayer is educative for the believer. “Not my will but thine be done” is the concern of the sincere petitioner. The exercise of faith in prayer to God is seen in submission to the express will of God. Otherwise, faith becomes presumption, and humility becomes arrogance.<\/p>","content_en":"<h3>Difficulties in Prayer<\/h3>\n<blockquote><p>Why does God answer some prayers and not others?<\/p><\/blockquote>\n<p>In attempting to answer this question it is necessary to bear in mind that prayer is not to be thought of in mechanical terms. Prayer involves a personal relationship with God. So the reason why God answers one prayer and not another has nothing to do with the volume or length of the prayers themselves. Because prayer involves a personal relationship with God, sincerity and unaffectedness in that relationship are of paramount importance. There must be no hypocrisy or mere formalism in prayer. Length of prayer may be an indication of strength of desire, or it may not. Scripture contains examples of both long and short prayers.<\/p>\n<p>Assuming sincerity, the most fundamental factor is the relationship between the one who prays and the express will of God. The only warrant for praying at all is that God commands it and desires it, and the only warrant for praying for some particular thing rather than for some other thing is that God wills it or may will it. A knowledge of the will of God as it is revealed in Scripture is basic to a proper understanding of petitionary prayer and to proper conduct in prayer.<\/p>\n<p>It is necessary to distinguish between those matters that God has declared he will unfailingly grant upon true prayer being made and those matters that he may grant upon true prayer being made. The guide for prayer is not the petitioner’s own needs, either real or imaginary, nor his feelings or state of mind when he prays, nor his or others’ speculations about the future. The guide is Scripture alone. And the Scriptures distinguish between (1) those things a person may pray for that are desirable or good in themselves, and yet that are not for every believer’s highest good, and (2) those things that concern redemption. For instance, health or wealth, or a particular career, though each is desirable and lawful, may nevertheless not be best, in the wisdom of God, for a particular individual at a particular time. Paul’s “thorn in the flesh” (2 Cor 12:7-9) and the death of the child of David and Bathsheba (2 Sm 12:15-23) are examples of unanswered prayer. So although health or wealth may be sincerely and warrantably prayed for, God in his wisdom and sovereignty may decline to grant these things—because these things may not be included in that particular array of things that are working together for the good of the believer concerned (Rom 8:28).<\/p>\n<p>By contrast, the blessings of redemption—such as forgiveness of sins, sanctification, and strength and wisdom for the fulfilling of duties—are always given to those who truly pray for them (Ps 84:11; Lk 11:13; Jn 6:37; 1 Thes 4:3; Jas 1:5). Even such unqualified or unconditional blessings may come after apparent delay, or from an unexpected source, and allowance for factors such as these must be made when judging whether or not prayer has been answered. An important part of petitioning God is the discipline of conforming one’s desires to the revealed will and the ongoing providence of God. In this sense prayer is educative for the believer. “Not my will but thine be done” is the concern of the sincere petitioner. The exercise of faith in prayer to God is seen in submission to the express will of God. Otherwise, faith becomes presumption, and humility becomes arrogance.<\/p>","summary_ro":"Difficulties in Prayer Why does God answer some prayers and not others? In attempting to answer this question it is necessary to bear in mind that prayer is not to be thought of in mechanical terms. Prayer involves a personal relationship with God. So the reason why God answers one prayer and not another has nothing to do with the volume or length of the prayers themselves. Because prayer involves a personal relationship with God, sincerity and unaffectedness in that relationship are of param...","summary_en":"Difficulties in Prayer Why does God answer some prayers and not others? In attempting to answer this question it is necessary to bear in mind that prayer is not to be thought of in mechanical terms. Prayer involves a personal relationship with God. So the reason why God answers one prayer and not another has nothing to do with the volume or length of the prayers themselves. Because prayer involves a personal relationship with God, sincerity and unaffectedness in that relationship are of param...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61396,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God or Satan?","title_en":"God or Satan?","content_ro":"<h3>God or Satan?<\/h3>\n<p>Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective.<\/p>\n<p>There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the <span>Lord<\/span> . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up against Israel and caused David to take a census of the people of Israel”).<\/p>\n<p>Second Samuel 24:1-25 tells the census story from God’s perspective as the primary agent; God permitted Satan’s action in order to fulfill his own purpose.<\/p>\n<p>This phenomenon is not uncommon in Scripture. Matthew 4:1 contains a similar instance of dual agency, where Jesus is led out into the wilderness by the Holy Spirit to be tempted by the devil. Perhaps the most notable similar experience is Job’s trial: It was brought on by Satan and permitted by God—after the Lord had spoken glowingly about Job (Job 1:6–2:7). Through all the trials that followed, Job’s heart was righteous despite Satan’s attempts to elicit a curse against God. Similarly, 2 Corinthians 12:7 teaches that a God-sent affliction can be delivered by a messenger from Satan. When Paul wrote that he was given a “thorn,” he used a passive verb, indicating that this affliction was given by God.<\/p>\n<p>Satan works in many ways in an attempt to discourage or destroy God’s people. Yet God is sovereign. God does not author evil, but sometimes God makes use of others’ evil deeds to accomplish his good purposes (Gen 50:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 24:1-25; 1 Chr 21:1-30; Job 1:8–2:10; Matt 4:1-11; 12:22-37; Mark 8:31-33; John 13:21-31; Rom 8:28; 1 Cor 5:1-5; 2 Cor 12:6-10; Eph 2:1-7; Rev 20:1-3, 7-10<\/p>","content_en":"<h3>God or Satan?<\/h3>\n<p>Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective.<\/p>\n<p>There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the <span>Lord<\/span> . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up against Israel and caused David to take a census of the people of Israel”).<\/p>\n<p>Second Samuel 24:1-25 tells the census story from God’s perspective as the primary agent; God permitted Satan’s action in order to fulfill his own purpose.<\/p>\n<p>This phenomenon is not uncommon in Scripture. Matthew 4:1 contains a similar instance of dual agency, where Jesus is led out into the wilderness by the Holy Spirit to be tempted by the devil. Perhaps the most notable similar experience is Job’s trial: It was brought on by Satan and permitted by God—after the Lord had spoken glowingly about Job (Job 1:6–2:7). Through all the trials that followed, Job’s heart was righteous despite Satan’s attempts to elicit a curse against God. Similarly, 2 Corinthians 12:7 teaches that a God-sent affliction can be delivered by a messenger from Satan. When Paul wrote that he was given a “thorn,” he used a passive verb, indicating that this affliction was given by God.<\/p>\n<p>Satan works in many ways in an attempt to discourage or destroy God’s people. Yet God is sovereign. God does not author evil, but sometimes God makes use of others’ evil deeds to accomplish his good purposes (Gen 50:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 24:1-25; 1 Chr 21:1-30; Job 1:8–2:10; Matt 4:1-11; 12:22-37; Mark 8:31-33; John 13:21-31; Rom 8:28; 1 Cor 5:1-5; 2 Cor 12:6-10; Eph 2:1-7; Rev 20:1-3, 7-10<\/p>","summary_ro":"God or Satan? Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective. There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the Lord . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up aga...","summary_en":"God or Satan? Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective. There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the Lord . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62332,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Purim","title_en":"Purim","content_ro":"<h3>Purim<\/h3>\n<p>The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means <em>lots<\/em> or <em>dice<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">purim<\/span>, derived from Akkadian <em>puru<\/em>). It was a common practice in the ancient world to cast <em>purim<\/em> to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object with a number engraved on each side. A similar die inscribed with the word <em>pur<\/em> dates to the 800s <span>BC<\/span>. In the book of Esther, the Persian astrologers used <em>purim<\/em> to establish the best time to slaughter the Jews (Esth 3:7).<\/p>\n<p>On the fateful day—March 7, 473 <span>BC<\/span>—God miraculously rescued his people from certain death, just as he had rescued the nation from Egypt at the Passover. Mordecai and Esther therefore formalized an annual celebration of God’s rescue so that all future generations would remember what God had accomplished (9:28). The festival was widely celebrated thereafter among Jews (see <em>2 Maccabees<\/em> 15:36; Josephus, <em>Antiquities<\/em> 11.6.13; perhaps John 5:1).<\/p>\n<p>When God rescued his chosen people, the day for Jewish execution turned into a day of holy vengeance and was followed by a day of celebration. Today, Jewish people fast and pray to commemorate Esther’s fasting. This fast is then followed by Purim, which is celebrated on the fourteenth day of the month of Adar (occurring in February or March). On this joyous holiday Jews read Esther (with loud <em>boo<\/em>s for Haman and <em>hooray<\/em>s for Mordecai) and have a time of feasting and rejoicing, with gifts for friends and for the poor. It is a celebration of how God providentially worked to care for his people so that they were not exterminated (9:1-17) and of how God continues to care for, provide for, and save his people (see also Gen 45:5; Ps 91; Prov 16:9, 33; Dan 2:21; Acts 1:6-7; 2:22-23; 4:28-30; 17:24-27; Rom 8:28; 1 Pet 3:12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Esth 9:1-32; Pss 37:23; 91:1-16; Prov 16:9, 33; Rom 8:28; 1 Pet 3:12<\/p>","content_en":"<h3>Purim<\/h3>\n<p>The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means <em>lots<\/em> or <em>dice<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">purim<\/span>, derived from Akkadian <em>puru<\/em>). It was a common practice in the ancient world to cast <em>purim<\/em> to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object with a number engraved on each side. A similar die inscribed with the word <em>pur<\/em> dates to the 800s <span>BC<\/span>. In the book of Esther, the Persian astrologers used <em>purim<\/em> to establish the best time to slaughter the Jews (Esth 3:7).<\/p>\n<p>On the fateful day—March 7, 473 <span>BC<\/span>—God miraculously rescued his people from certain death, just as he had rescued the nation from Egypt at the Passover. Mordecai and Esther therefore formalized an annual celebration of God’s rescue so that all future generations would remember what God had accomplished (9:28). The festival was widely celebrated thereafter among Jews (see <em>2 Maccabees<\/em> 15:36; Josephus, <em>Antiquities<\/em> 11.6.13; perhaps John 5:1).<\/p>\n<p>When God rescued his chosen people, the day for Jewish execution turned into a day of holy vengeance and was followed by a day of celebration. Today, Jewish people fast and pray to commemorate Esther’s fasting. This fast is then followed by Purim, which is celebrated on the fourteenth day of the month of Adar (occurring in February or March). On this joyous holiday Jews read Esther (with loud <em>boo<\/em>s for Haman and <em>hooray<\/em>s for Mordecai) and have a time of feasting and rejoicing, with gifts for friends and for the poor. It is a celebration of how God providentially worked to care for his people so that they were not exterminated (9:1-17) and of how God continues to care for, provide for, and save his people (see also Gen 45:5; Ps 91; Prov 16:9, 33; Dan 2:21; Acts 1:6-7; 2:22-23; 4:28-30; 17:24-27; Rom 8:28; 1 Pet 3:12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Esth 9:1-32; Pss 37:23; 91:1-16; Prov 16:9, 33; Rom 8:28; 1 Pet 3:12<\/p>","summary_ro":"Purim The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots or dice (Hebrew purim, derived from Akkadian puru). It was a common practice in the ancient world to cast purim to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object...","summary_en":"Purim The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots or dice (Hebrew purim, derived from Akkadian puru). It was a common practice in the ancient world to cast purim to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66859,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Sovereignty of God","title_en":"The Sovereignty of God","content_ro":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","content_en":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","summary_ro":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","summary_en":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67031,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67422,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Joy","title_en":"Christian Joy","content_ro":"<h3>Christian Joy<\/h3>\n<p>In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16).<\/p>\n<p>Superficial happiness is dependent on circumstances. Christian joy is clearly different; it is rooted in a person’s relationship with the Lord, and it is resilient even in the midst of suffering and death. Joy comes in knowing that whatever happens, God will use everything for our ultimate good (see Rom 5:3-4; 8:28). Believers also have joy from the dynamic presence of God’s Spirit in their hearts (see Gal 5:22). The real secret to a joyful life is in continuously being “filled with the Holy Spirit” (see Eph 5:18). The attitudes of believers are not defined by outward circumstances, but by a relationship with the living God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 15:11; 16:24; Rom 5:3-4; 8:28; Gal 5:22; Eph 5:18; Phil 3:1; 4:4; 1 Thes 5:16<\/p>","content_en":"<h3>Christian Joy<\/h3>\n<p>In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16).<\/p>\n<p>Superficial happiness is dependent on circumstances. Christian joy is clearly different; it is rooted in a person’s relationship with the Lord, and it is resilient even in the midst of suffering and death. Joy comes in knowing that whatever happens, God will use everything for our ultimate good (see Rom 5:3-4; 8:28). Believers also have joy from the dynamic presence of God’s Spirit in their hearts (see Gal 5:22). The real secret to a joyful life is in continuously being “filled with the Holy Spirit” (see Eph 5:18). The attitudes of believers are not defined by outward circumstances, but by a relationship with the living God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 15:11; 16:24; Rom 5:3-4; 8:28; Gal 5:22; Eph 5:18; Phil 3:1; 4:4; 1 Thes 5:16<\/p>","summary_ro":"Christian Joy In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16). Superficial happiness is dependent on circumstan...","summary_en":"Christian Joy In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16). Superficial happiness is dependent on circumstan...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89022,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God or Satan?","title_en":"God or Satan?","content_ro":"<h3>God or Satan?<\/h3>\n<p>Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective.<\/p>\n<p>There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the <span>Lord<\/span> . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up against Israel and caused David to take a census of the people of Israel”).<\/p>\n<p>Second Samuel 24:1-25 tells the census story from God’s perspective as the primary agent; God permitted Satan’s action in order to fulfill his own purpose.<\/p>\n<p>This phenomenon is not uncommon in Scripture. Matthew 4:1 contains a similar instance of dual agency, where Jesus is led out into the wilderness by the Holy Spirit to be tempted by the devil. Perhaps the most notable similar experience is Job’s trial: It was brought on by Satan and permitted by God—after the Lord had spoken glowingly about Job (Job 1:6–2:7). Through all the trials that followed, Job’s heart was righteous despite Satan’s attempts to elicit a curse against God. Similarly, 2 Corinthians 12:7 teaches that a God-sent affliction can be delivered by a messenger from Satan. When Paul wrote that he was given a “thorn,” he used a passive verb, indicating that this affliction was given by God.<\/p>\n<p>Satan works in many ways in an attempt to discourage or destroy God’s people. Yet God is sovereign. God does not author evil, but sometimes God makes use of others’ evil deeds to accomplish his good purposes (Gen 50:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 24:1-25; 1 Chr 21:1-30; Job 1:8–2:10; Matt 4:1-11; 12:22-37; Mark 8:31-33; John 13:21-31; Rom 8:28; 1 Cor 5:1-5; 2 Cor 12:6-10; Eph 2:1-7; Rev 20:1-3, 7-10<\/p>","content_en":"<h3>God or Satan?<\/h3>\n<p>Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective.<\/p>\n<p>There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the <span>Lord<\/span> . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up against Israel and caused David to take a census of the people of Israel”).<\/p>\n<p>Second Samuel 24:1-25 tells the census story from God’s perspective as the primary agent; God permitted Satan’s action in order to fulfill his own purpose.<\/p>\n<p>This phenomenon is not uncommon in Scripture. Matthew 4:1 contains a similar instance of dual agency, where Jesus is led out into the wilderness by the Holy Spirit to be tempted by the devil. Perhaps the most notable similar experience is Job’s trial: It was brought on by Satan and permitted by God—after the Lord had spoken glowingly about Job (Job 1:6–2:7). Through all the trials that followed, Job’s heart was righteous despite Satan’s attempts to elicit a curse against God. Similarly, 2 Corinthians 12:7 teaches that a God-sent affliction can be delivered by a messenger from Satan. When Paul wrote that he was given a “thorn,” he used a passive verb, indicating that this affliction was given by God.<\/p>\n<p>Satan works in many ways in an attempt to discourage or destroy God’s people. Yet God is sovereign. God does not author evil, but sometimes God makes use of others’ evil deeds to accomplish his good purposes (Gen 50:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 24:1-25; 1 Chr 21:1-30; Job 1:8–2:10; Matt 4:1-11; 12:22-37; Mark 8:31-33; John 13:21-31; Rom 8:28; 1 Cor 5:1-5; 2 Cor 12:6-10; Eph 2:1-7; Rev 20:1-3, 7-10<\/p>","summary_ro":"God or Satan? Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective. There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the Lord . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up aga...","summary_en":"God or Satan? Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective. There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the Lord . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89958,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Purim","title_en":"Purim","content_ro":"<h3>Purim<\/h3>\n<p>The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means <em>lots<\/em> or <em>dice<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">purim<\/span>, derived from Akkadian <em>puru<\/em>). It was a common practice in the ancient world to cast <em>purim<\/em> to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object with a number engraved on each side. A similar die inscribed with the word <em>pur<\/em> dates to the 800s <span>BC<\/span>. In the book of Esther, the Persian astrologers used <em>purim<\/em> to establish the best time to slaughter the Jews (Esth 3:7).<\/p>\n<p>On the fateful day—March 7, 473 <span>BC<\/span>—God miraculously rescued his people from certain death, just as he had rescued the nation from Egypt at the Passover. Mordecai and Esther therefore formalized an annual celebration of God’s rescue so that all future generations would remember what God had accomplished (9:28). The festival was widely celebrated thereafter among Jews (see <em>2 Maccabees<\/em> 15:36; Josephus, <em>Antiquities<\/em> 11.6.13; perhaps John 5:1).<\/p>\n<p>When God rescued his chosen people, the day for Jewish execution turned into a day of holy vengeance and was followed by a day of celebration. Today, Jewish people fast and pray to commemorate Esther’s fasting. This fast is then followed by Purim, which is celebrated on the fourteenth day of the month of Adar (occurring in February or March). On this joyous holiday Jews read Esther (with loud <em>boo<\/em>s for Haman and <em>hooray<\/em>s for Mordecai) and have a time of feasting and rejoicing, with gifts for friends and for the poor. It is a celebration of how God providentially worked to care for his people so that they were not exterminated (9:1-17) and of how God continues to care for, provide for, and save his people (see also Gen 45:5; Ps 91; Prov 16:9, 33; Dan 2:21; Acts 1:6-7; 2:22-23; 4:28-30; 17:24-27; Rom 8:28; 1 Pet 3:12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Esth 9:1-32; Pss 37:23; 91:1-16; Prov 16:9, 33; Rom 8:28; 1 Pet 3:12<\/p>","content_en":"<h3>Purim<\/h3>\n<p>The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means <em>lots<\/em> or <em>dice<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">purim<\/span>, derived from Akkadian <em>puru<\/em>). It was a common practice in the ancient world to cast <em>purim<\/em> to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object with a number engraved on each side. A similar die inscribed with the word <em>pur<\/em> dates to the 800s <span>BC<\/span>. In the book of Esther, the Persian astrologers used <em>purim<\/em> to establish the best time to slaughter the Jews (Esth 3:7).<\/p>\n<p>On the fateful day—March 7, 473 <span>BC<\/span>—God miraculously rescued his people from certain death, just as he had rescued the nation from Egypt at the Passover. Mordecai and Esther therefore formalized an annual celebration of God’s rescue so that all future generations would remember what God had accomplished (9:28). The festival was widely celebrated thereafter among Jews (see <em>2 Maccabees<\/em> 15:36; Josephus, <em>Antiquities<\/em> 11.6.13; perhaps John 5:1).<\/p>\n<p>When God rescued his chosen people, the day for Jewish execution turned into a day of holy vengeance and was followed by a day of celebration. Today, Jewish people fast and pray to commemorate Esther’s fasting. This fast is then followed by Purim, which is celebrated on the fourteenth day of the month of Adar (occurring in February or March). On this joyous holiday Jews read Esther (with loud <em>boo<\/em>s for Haman and <em>hooray<\/em>s for Mordecai) and have a time of feasting and rejoicing, with gifts for friends and for the poor. It is a celebration of how God providentially worked to care for his people so that they were not exterminated (9:1-17) and of how God continues to care for, provide for, and save his people (see also Gen 45:5; Ps 91; Prov 16:9, 33; Dan 2:21; Acts 1:6-7; 2:22-23; 4:28-30; 17:24-27; Rom 8:28; 1 Pet 3:12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Esth 9:1-32; Pss 37:23; 91:1-16; Prov 16:9, 33; Rom 8:28; 1 Pet 3:12<\/p>","summary_ro":"Purim The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots or dice (Hebrew purim, derived from Akkadian puru). It was a common practice in the ancient world to cast purim to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object...","summary_en":"Purim The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots or dice (Hebrew purim, derived from Akkadian puru). It was a common practice in the ancient world to cast purim to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94485,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Sovereignty of God","title_en":"The Sovereignty of God","content_ro":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","content_en":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","summary_ro":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","summary_en":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94657,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95048,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Joy","title_en":"Christian Joy","content_ro":"<h3>Christian Joy<\/h3>\n<p>In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16).<\/p>\n<p>Superficial happiness is dependent on circumstances. Christian joy is clearly different; it is rooted in a person’s relationship with the Lord, and it is resilient even in the midst of suffering and death. Joy comes in knowing that whatever happens, God will use everything for our ultimate good (see Rom 5:3-4; 8:28). Believers also have joy from the dynamic presence of God’s Spirit in their hearts (see Gal 5:22). The real secret to a joyful life is in continuously being “filled with the Holy Spirit” (see Eph 5:18). The attitudes of believers are not defined by outward circumstances, but by a relationship with the living God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 15:11; 16:24; Rom 5:3-4; 8:28; Gal 5:22; Eph 5:18; Phil 3:1; 4:4; 1 Thes 5:16<\/p>","content_en":"<h3>Christian Joy<\/h3>\n<p>In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16).<\/p>\n<p>Superficial happiness is dependent on circumstances. Christian joy is clearly different; it is rooted in a person’s relationship with the Lord, and it is resilient even in the midst of suffering and death. Joy comes in knowing that whatever happens, God will use everything for our ultimate good (see Rom 5:3-4; 8:28). Believers also have joy from the dynamic presence of God’s Spirit in their hearts (see Gal 5:22). The real secret to a joyful life is in continuously being “filled with the Holy Spirit” (see Eph 5:18). The attitudes of believers are not defined by outward circumstances, but by a relationship with the living God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 15:11; 16:24; Rom 5:3-4; 8:28; Gal 5:22; Eph 5:18; Phil 3:1; 4:4; 1 Thes 5:16<\/p>","summary_ro":"Christian Joy In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16). Superficial happiness is dependent on circumstan...","summary_en":"Christian Joy In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16). Superficial happiness is dependent on circumstan...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116648,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God or Satan?","title_en":"God or Satan?","content_ro":"<h3>God or Satan?<\/h3>\n<p>Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective.<\/p>\n<p>There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the <span>Lord<\/span> . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up against Israel and caused David to take a census of the people of Israel”).<\/p>\n<p>Second Samuel 24:1-25 tells the census story from God’s perspective as the primary agent; God permitted Satan’s action in order to fulfill his own purpose.<\/p>\n<p>This phenomenon is not uncommon in Scripture. Matthew 4:1 contains a similar instance of dual agency, where Jesus is led out into the wilderness by the Holy Spirit to be tempted by the devil. Perhaps the most notable similar experience is Job’s trial: It was brought on by Satan and permitted by God—after the Lord had spoken glowingly about Job (Job 1:6–2:7). Through all the trials that followed, Job’s heart was righteous despite Satan’s attempts to elicit a curse against God. Similarly, 2 Corinthians 12:7 teaches that a God-sent affliction can be delivered by a messenger from Satan. When Paul wrote that he was given a “thorn,” he used a passive verb, indicating that this affliction was given by God.<\/p>\n<p>Satan works in many ways in an attempt to discourage or destroy God’s people. Yet God is sovereign. God does not author evil, but sometimes God makes use of others’ evil deeds to accomplish his good purposes (Gen 50:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 24:1-25; 1 Chr 21:1-30; Job 1:8–2:10; Matt 4:1-11; 12:22-37; Mark 8:31-33; John 13:21-31; Rom 8:28; 1 Cor 5:1-5; 2 Cor 12:6-10; Eph 2:1-7; Rev 20:1-3, 7-10<\/p>","content_en":"<h3>God or Satan?<\/h3>\n<p>Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective.<\/p>\n<p>There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the <span>Lord<\/span> . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up against Israel and caused David to take a census of the people of Israel”).<\/p>\n<p>Second Samuel 24:1-25 tells the census story from God’s perspective as the primary agent; God permitted Satan’s action in order to fulfill his own purpose.<\/p>\n<p>This phenomenon is not uncommon in Scripture. Matthew 4:1 contains a similar instance of dual agency, where Jesus is led out into the wilderness by the Holy Spirit to be tempted by the devil. Perhaps the most notable similar experience is Job’s trial: It was brought on by Satan and permitted by God—after the Lord had spoken glowingly about Job (Job 1:6–2:7). Through all the trials that followed, Job’s heart was righteous despite Satan’s attempts to elicit a curse against God. Similarly, 2 Corinthians 12:7 teaches that a God-sent affliction can be delivered by a messenger from Satan. When Paul wrote that he was given a “thorn,” he used a passive verb, indicating that this affliction was given by God.<\/p>\n<p>Satan works in many ways in an attempt to discourage or destroy God’s people. Yet God is sovereign. God does not author evil, but sometimes God makes use of others’ evil deeds to accomplish his good purposes (Gen 50:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 24:1-25; 1 Chr 21:1-30; Job 1:8–2:10; Matt 4:1-11; 12:22-37; Mark 8:31-33; John 13:21-31; Rom 8:28; 1 Cor 5:1-5; 2 Cor 12:6-10; Eph 2:1-7; Rev 20:1-3, 7-10<\/p>","summary_ro":"God or Satan? Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective. There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the Lord . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up aga...","summary_en":"God or Satan? Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective. There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the Lord . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117584,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Purim","title_en":"Purim","content_ro":"<h3>Purim<\/h3>\n<p>The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means <em>lots<\/em> or <em>dice<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">purim<\/span>, derived from Akkadian <em>puru<\/em>). It was a common practice in the ancient world to cast <em>purim<\/em> to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object with a number engraved on each side. A similar die inscribed with the word <em>pur<\/em> dates to the 800s <span>BC<\/span>. In the book of Esther, the Persian astrologers used <em>purim<\/em> to establish the best time to slaughter the Jews (Esth 3:7).<\/p>\n<p>On the fateful day—March 7, 473 <span>BC<\/span>—God miraculously rescued his people from certain death, just as he had rescued the nation from Egypt at the Passover. Mordecai and Esther therefore formalized an annual celebration of God’s rescue so that all future generations would remember what God had accomplished (9:28). The festival was widely celebrated thereafter among Jews (see <em>2 Maccabees<\/em> 15:36; Josephus, <em>Antiquities<\/em> 11.6.13; perhaps John 5:1).<\/p>\n<p>When God rescued his chosen people, the day for Jewish execution turned into a day of holy vengeance and was followed by a day of celebration. Today, Jewish people fast and pray to commemorate Esther’s fasting. This fast is then followed by Purim, which is celebrated on the fourteenth day of the month of Adar (occurring in February or March). On this joyous holiday Jews read Esther (with loud <em>boo<\/em>s for Haman and <em>hooray<\/em>s for Mordecai) and have a time of feasting and rejoicing, with gifts for friends and for the poor. It is a celebration of how God providentially worked to care for his people so that they were not exterminated (9:1-17) and of how God continues to care for, provide for, and save his people (see also Gen 45:5; Ps 91; Prov 16:9, 33; Dan 2:21; Acts 1:6-7; 2:22-23; 4:28-30; 17:24-27; Rom 8:28; 1 Pet 3:12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Esth 9:1-32; Pss 37:23; 91:1-16; Prov 16:9, 33; Rom 8:28; 1 Pet 3:12<\/p>","content_en":"<h3>Purim<\/h3>\n<p>The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means <em>lots<\/em> or <em>dice<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">purim<\/span>, derived from Akkadian <em>puru<\/em>). It was a common practice in the ancient world to cast <em>purim<\/em> to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object with a number engraved on each side. A similar die inscribed with the word <em>pur<\/em> dates to the 800s <span>BC<\/span>. In the book of Esther, the Persian astrologers used <em>purim<\/em> to establish the best time to slaughter the Jews (Esth 3:7).<\/p>\n<p>On the fateful day—March 7, 473 <span>BC<\/span>—God miraculously rescued his people from certain death, just as he had rescued the nation from Egypt at the Passover. Mordecai and Esther therefore formalized an annual celebration of God’s rescue so that all future generations would remember what God had accomplished (9:28). The festival was widely celebrated thereafter among Jews (see <em>2 Maccabees<\/em> 15:36; Josephus, <em>Antiquities<\/em> 11.6.13; perhaps John 5:1).<\/p>\n<p>When God rescued his chosen people, the day for Jewish execution turned into a day of holy vengeance and was followed by a day of celebration. Today, Jewish people fast and pray to commemorate Esther’s fasting. This fast is then followed by Purim, which is celebrated on the fourteenth day of the month of Adar (occurring in February or March). On this joyous holiday Jews read Esther (with loud <em>boo<\/em>s for Haman and <em>hooray<\/em>s for Mordecai) and have a time of feasting and rejoicing, with gifts for friends and for the poor. It is a celebration of how God providentially worked to care for his people so that they were not exterminated (9:1-17) and of how God continues to care for, provide for, and save his people (see also Gen 45:5; Ps 91; Prov 16:9, 33; Dan 2:21; Acts 1:6-7; 2:22-23; 4:28-30; 17:24-27; Rom 8:28; 1 Pet 3:12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Esth 9:1-32; Pss 37:23; 91:1-16; Prov 16:9, 33; Rom 8:28; 1 Pet 3:12<\/p>","summary_ro":"Purim The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots or dice (Hebrew purim, derived from Akkadian puru). It was a common practice in the ancient world to cast purim to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object...","summary_en":"Purim The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots or dice (Hebrew purim, derived from Akkadian puru). It was a common practice in the ancient world to cast purim to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122111,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Sovereignty of God","title_en":"The Sovereignty of God","content_ro":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","content_en":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","summary_ro":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","summary_en":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122283,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122674,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Joy","title_en":"Christian Joy","content_ro":"<h3>Christian Joy<\/h3>\n<p>In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16).<\/p>\n<p>Superficial happiness is dependent on circumstances. Christian joy is clearly different; it is rooted in a person’s relationship with the Lord, and it is resilient even in the midst of suffering and death. Joy comes in knowing that whatever happens, God will use everything for our ultimate good (see Rom 5:3-4; 8:28). Believers also have joy from the dynamic presence of God’s Spirit in their hearts (see Gal 5:22). The real secret to a joyful life is in continuously being “filled with the Holy Spirit” (see Eph 5:18). The attitudes of believers are not defined by outward circumstances, but by a relationship with the living God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 15:11; 16:24; Rom 5:3-4; 8:28; Gal 5:22; Eph 5:18; Phil 3:1; 4:4; 1 Thes 5:16<\/p>","content_en":"<h3>Christian Joy<\/h3>\n<p>In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16).<\/p>\n<p>Superficial happiness is dependent on circumstances. Christian joy is clearly different; it is rooted in a person’s relationship with the Lord, and it is resilient even in the midst of suffering and death. Joy comes in knowing that whatever happens, God will use everything for our ultimate good (see Rom 5:3-4; 8:28). Believers also have joy from the dynamic presence of God’s Spirit in their hearts (see Gal 5:22). The real secret to a joyful life is in continuously being “filled with the Holy Spirit” (see Eph 5:18). The attitudes of believers are not defined by outward circumstances, but by a relationship with the living God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 15:11; 16:24; Rom 5:3-4; 8:28; Gal 5:22; Eph 5:18; Phil 3:1; 4:4; 1 Thes 5:16<\/p>","summary_ro":"Christian Joy In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16). Superficial happiness is dependent on circumstan...","summary_en":"Christian Joy In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16). Superficial happiness is dependent on circumstan...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144274,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God or Satan?","title_en":"God or Satan?","content_ro":"<h3>God or Satan?<\/h3>\n<p>Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective.<\/p>\n<p>There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the <span>Lord<\/span> . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up against Israel and caused David to take a census of the people of Israel”).<\/p>\n<p>Second Samuel 24:1-25 tells the census story from God’s perspective as the primary agent; God permitted Satan’s action in order to fulfill his own purpose.<\/p>\n<p>This phenomenon is not uncommon in Scripture. Matthew 4:1 contains a similar instance of dual agency, where Jesus is led out into the wilderness by the Holy Spirit to be tempted by the devil. Perhaps the most notable similar experience is Job’s trial: It was brought on by Satan and permitted by God—after the Lord had spoken glowingly about Job (Job 1:6–2:7). Through all the trials that followed, Job’s heart was righteous despite Satan’s attempts to elicit a curse against God. Similarly, 2 Corinthians 12:7 teaches that a God-sent affliction can be delivered by a messenger from Satan. When Paul wrote that he was given a “thorn,” he used a passive verb, indicating that this affliction was given by God.<\/p>\n<p>Satan works in many ways in an attempt to discourage or destroy God’s people. Yet God is sovereign. God does not author evil, but sometimes God makes use of others’ evil deeds to accomplish his good purposes (Gen 50:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 24:1-25; 1 Chr 21:1-30; Job 1:8–2:10; Matt 4:1-11; 12:22-37; Mark 8:31-33; John 13:21-31; Rom 8:28; 1 Cor 5:1-5; 2 Cor 12:6-10; Eph 2:1-7; Rev 20:1-3, 7-10<\/p>","content_en":"<h3>God or Satan?<\/h3>\n<p>Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective.<\/p>\n<p>There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the <span>Lord<\/span> . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up against Israel and caused David to take a census of the people of Israel”).<\/p>\n<p>Second Samuel 24:1-25 tells the census story from God’s perspective as the primary agent; God permitted Satan’s action in order to fulfill his own purpose.<\/p>\n<p>This phenomenon is not uncommon in Scripture. Matthew 4:1 contains a similar instance of dual agency, where Jesus is led out into the wilderness by the Holy Spirit to be tempted by the devil. Perhaps the most notable similar experience is Job’s trial: It was brought on by Satan and permitted by God—after the Lord had spoken glowingly about Job (Job 1:6–2:7). Through all the trials that followed, Job’s heart was righteous despite Satan’s attempts to elicit a curse against God. Similarly, 2 Corinthians 12:7 teaches that a God-sent affliction can be delivered by a messenger from Satan. When Paul wrote that he was given a “thorn,” he used a passive verb, indicating that this affliction was given by God.<\/p>\n<p>Satan works in many ways in an attempt to discourage or destroy God’s people. Yet God is sovereign. God does not author evil, but sometimes God makes use of others’ evil deeds to accomplish his good purposes (Gen 50:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 24:1-25; 1 Chr 21:1-30; Job 1:8–2:10; Matt 4:1-11; 12:22-37; Mark 8:31-33; John 13:21-31; Rom 8:28; 1 Cor 5:1-5; 2 Cor 12:6-10; Eph 2:1-7; Rev 20:1-3, 7-10<\/p>","summary_ro":"God or Satan? Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective. There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the Lord . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up aga...","summary_en":"God or Satan? Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective. There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the Lord . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145210,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Purim","title_en":"Purim","content_ro":"<h3>Purim<\/h3>\n<p>The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means <em>lots<\/em> or <em>dice<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">purim<\/span>, derived from Akkadian <em>puru<\/em>). It was a common practice in the ancient world to cast <em>purim<\/em> to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object with a number engraved on each side. A similar die inscribed with the word <em>pur<\/em> dates to the 800s <span>BC<\/span>. In the book of Esther, the Persian astrologers used <em>purim<\/em> to establish the best time to slaughter the Jews (Esth 3:7).<\/p>\n<p>On the fateful day—March 7, 473 <span>BC<\/span>—God miraculously rescued his people from certain death, just as he had rescued the nation from Egypt at the Passover. Mordecai and Esther therefore formalized an annual celebration of God’s rescue so that all future generations would remember what God had accomplished (9:28). The festival was widely celebrated thereafter among Jews (see <em>2 Maccabees<\/em> 15:36; Josephus, <em>Antiquities<\/em> 11.6.13; perhaps John 5:1).<\/p>\n<p>When God rescued his chosen people, the day for Jewish execution turned into a day of holy vengeance and was followed by a day of celebration. Today, Jewish people fast and pray to commemorate Esther’s fasting. This fast is then followed by Purim, which is celebrated on the fourteenth day of the month of Adar (occurring in February or March). On this joyous holiday Jews read Esther (with loud <em>boo<\/em>s for Haman and <em>hooray<\/em>s for Mordecai) and have a time of feasting and rejoicing, with gifts for friends and for the poor. It is a celebration of how God providentially worked to care for his people so that they were not exterminated (9:1-17) and of how God continues to care for, provide for, and save his people (see also Gen 45:5; Ps 91; Prov 16:9, 33; Dan 2:21; Acts 1:6-7; 2:22-23; 4:28-30; 17:24-27; Rom 8:28; 1 Pet 3:12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Esth 9:1-32; Pss 37:23; 91:1-16; Prov 16:9, 33; Rom 8:28; 1 Pet 3:12<\/p>","content_en":"<h3>Purim<\/h3>\n<p>The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means <em>lots<\/em> or <em>dice<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">purim<\/span>, derived from Akkadian <em>puru<\/em>). It was a common practice in the ancient world to cast <em>purim<\/em> to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object with a number engraved on each side. A similar die inscribed with the word <em>pur<\/em> dates to the 800s <span>BC<\/span>. In the book of Esther, the Persian astrologers used <em>purim<\/em> to establish the best time to slaughter the Jews (Esth 3:7).<\/p>\n<p>On the fateful day—March 7, 473 <span>BC<\/span>—God miraculously rescued his people from certain death, just as he had rescued the nation from Egypt at the Passover. Mordecai and Esther therefore formalized an annual celebration of God’s rescue so that all future generations would remember what God had accomplished (9:28). The festival was widely celebrated thereafter among Jews (see <em>2 Maccabees<\/em> 15:36; Josephus, <em>Antiquities<\/em> 11.6.13; perhaps John 5:1).<\/p>\n<p>When God rescued his chosen people, the day for Jewish execution turned into a day of holy vengeance and was followed by a day of celebration. Today, Jewish people fast and pray to commemorate Esther’s fasting. This fast is then followed by Purim, which is celebrated on the fourteenth day of the month of Adar (occurring in February or March). On this joyous holiday Jews read Esther (with loud <em>boo<\/em>s for Haman and <em>hooray<\/em>s for Mordecai) and have a time of feasting and rejoicing, with gifts for friends and for the poor. It is a celebration of how God providentially worked to care for his people so that they were not exterminated (9:1-17) and of how God continues to care for, provide for, and save his people (see also Gen 45:5; Ps 91; Prov 16:9, 33; Dan 2:21; Acts 1:6-7; 2:22-23; 4:28-30; 17:24-27; Rom 8:28; 1 Pet 3:12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Esth 9:1-32; Pss 37:23; 91:1-16; Prov 16:9, 33; Rom 8:28; 1 Pet 3:12<\/p>","summary_ro":"Purim The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots or dice (Hebrew purim, derived from Akkadian puru). It was a common practice in the ancient world to cast purim to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object...","summary_en":"Purim The Festival of Purim is the only Old Testament festival not established during the time of Moses. Its name is derived from a word that means lots or dice (Hebrew purim, derived from Akkadian puru). It was a common practice in the ancient world to cast purim to determine whether God favored a particular course of action: A good number would indicate God’s approval, a bad number his disapproval. Near the king’s throne room at Susa in Persia, archaeologists found a small four-sided object...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149737,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Sovereignty of God","title_en":"The Sovereignty of God","content_ro":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","content_en":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","summary_ro":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","summary_en":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149909,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150300,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Joy","title_en":"Christian Joy","content_ro":"<h3>Christian Joy<\/h3>\n<p>In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16).<\/p>\n<p>Superficial happiness is dependent on circumstances. Christian joy is clearly different; it is rooted in a person’s relationship with the Lord, and it is resilient even in the midst of suffering and death. Joy comes in knowing that whatever happens, God will use everything for our ultimate good (see Rom 5:3-4; 8:28). Believers also have joy from the dynamic presence of God’s Spirit in their hearts (see Gal 5:22). The real secret to a joyful life is in continuously being “filled with the Holy Spirit” (see Eph 5:18). The attitudes of believers are not defined by outward circumstances, but by a relationship with the living God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 15:11; 16:24; Rom 5:3-4; 8:28; Gal 5:22; Eph 5:18; Phil 3:1; 4:4; 1 Thes 5:16<\/p>","content_en":"<h3>Christian Joy<\/h3>\n<p>In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16).<\/p>\n<p>Superficial happiness is dependent on circumstances. Christian joy is clearly different; it is rooted in a person’s relationship with the Lord, and it is resilient even in the midst of suffering and death. Joy comes in knowing that whatever happens, God will use everything for our ultimate good (see Rom 5:3-4; 8:28). Believers also have joy from the dynamic presence of God’s Spirit in their hearts (see Gal 5:22). The real secret to a joyful life is in continuously being “filled with the Holy Spirit” (see Eph 5:18). The attitudes of believers are not defined by outward circumstances, but by a relationship with the living God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 15:11; 16:24; Rom 5:3-4; 8:28; Gal 5:22; Eph 5:18; Phil 3:1; 4:4; 1 Thes 5:16<\/p>","summary_ro":"Christian Joy In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16). Superficial happiness is dependent on circumstan...","summary_en":"Christian Joy In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16). Superficial happiness is dependent on circumstan...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":40481,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Adam and Eve","title_en":"Adam and Eve","content_ro":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","content_en":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","summary_ro":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","summary_en":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68107,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Adam and Eve","title_en":"Adam and Eve","content_ro":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","content_en":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","summary_ro":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","summary_en":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95733,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Adam and Eve","title_en":"Adam and Eve","content_ro":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","content_en":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","summary_ro":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","summary_en":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123359,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Adam and Eve","title_en":"Adam and Eve","content_ro":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","content_en":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","summary_ro":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","summary_en":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":547,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adam (Person)","title_en":"Adam (Person)","content_ro":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","content_en":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","summary_ro":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","summary_en":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":7423,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Conform*, Conformation*","title_en":"Conform*, Conformation*","content_ro":"<h3>CONFORM*, CONFORMATION*<\/h3>\n<p>Spiritual process of molding the believer into the image of Jesus. Paul speaks of this in Romans 8:28-30:<\/p>\n<p>And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; and those he called, he also justified; those he justified, he also glorified (<span>niv<\/span>).<\/p>\n<p>Since it is God’s desire and plan to have many sons and daughters, each believer has to be conformed to the prototype, Jesus. Note how the words “predestined,” “called,” “justified,” and especially “glorified” in Romans 8:29-30 are in the past tense. That is because God, from his eternal perspective, sees this process as having been completed already. From God’s perspective, believers have been glorified already because he sees them like his Son. But still, in the reality of time, they must undergo the process of being conformed to the image of God’s Son. God is working together all things in the lives of those who love him and are called according to his purpose. His goal is to conform each son and daughter to the image of his beloved Son.<\/p>\n<p>When one continues to read the rest of Romans 8, it is quite evident that the “things” God uses to conform Christians involve various kinds of suffering. Conformity to the image of Jesus Christ necessitates conformity to his death (see Phil 3:10). Whereas transformation involves an inward, life-imparted change in our essential constitution, conformation entails outward pressure that works the image of Christ into his children. If they are to be made like him, they must have both. To know Jesus, as far as Paul was concerned, was to know both the power of his resurrection and the fellowship of his sufferings. No one likes to suffer; no one wants to be a Job. But Job was insightful when he said, “When he has tried me, I shall come forth as gold” (Jb 23:10, <span>rsv<\/span>). Suffering produces an element in the believer that they do not inherently possess. God uses sufferings to conform them to the image of his Son.<\/p>\n<p>The Lord Jesus left his followers a pattern of suffering that cannot be avoided. This is the path that he, the pioneer of salvation, took. The Father perfected him through suffering (Heb 2:10)—i.e., he, as a man, was made fully qualified to be our leader and even our merciful High Priest because of what he suffered on our behalf. Christians should expect to suffer, at least in part, some of the things Jesus suffered. Of course, this does not mean that any believer can repeat his unique act of suffering on the cross for redemption. Peter says that “Christ also suffered for you, leaving you an example, that you should follow in his steps” (1 Pt 2:21, <span>rsv<\/span>). The Greek word underlying “example” <em>(<\/em><span class=\"greek\" lang=\"el\">hupogramma<\/span><em>)<\/em> in common Greek usage designated a tracing tablet that contained the entire Greek alphabet. Students would use this to trace the alphabet. They would have to learn each letter, from alpha to omega. The life of Jesus, a life of suffering, is just such a tracing tablet. Those who learn to follow Jesus will be those who know what it is to suffer, for suffering is the means by which God conforms us to the image of Jesus.<\/p>\n<p><em>See also<\/em> Transformation.<\/p>","content_en":"<h3>CONFORM*, CONFORMATION*<\/h3>\n<p>Spiritual process of molding the believer into the image of Jesus. Paul speaks of this in Romans 8:28-30:<\/p>\n<p>And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; and those he called, he also justified; those he justified, he also glorified (<span>niv<\/span>).<\/p>\n<p>Since it is God’s desire and plan to have many sons and daughters, each believer has to be conformed to the prototype, Jesus. Note how the words “predestined,” “called,” “justified,” and especially “glorified” in Romans 8:29-30 are in the past tense. That is because God, from his eternal perspective, sees this process as having been completed already. From God’s perspective, believers have been glorified already because he sees them like his Son. But still, in the reality of time, they must undergo the process of being conformed to the image of God’s Son. God is working together all things in the lives of those who love him and are called according to his purpose. His goal is to conform each son and daughter to the image of his beloved Son.<\/p>\n<p>When one continues to read the rest of Romans 8, it is quite evident that the “things” God uses to conform Christians involve various kinds of suffering. Conformity to the image of Jesus Christ necessitates conformity to his death (see Phil 3:10). Whereas transformation involves an inward, life-imparted change in our essential constitution, conformation entails outward pressure that works the image of Christ into his children. If they are to be made like him, they must have both. To know Jesus, as far as Paul was concerned, was to know both the power of his resurrection and the fellowship of his sufferings. No one likes to suffer; no one wants to be a Job. But Job was insightful when he said, “When he has tried me, I shall come forth as gold” (Jb 23:10, <span>rsv<\/span>). Suffering produces an element in the believer that they do not inherently possess. God uses sufferings to conform them to the image of his Son.<\/p>\n<p>The Lord Jesus left his followers a pattern of suffering that cannot be avoided. This is the path that he, the pioneer of salvation, took. The Father perfected him through suffering (Heb 2:10)—i.e., he, as a man, was made fully qualified to be our leader and even our merciful High Priest because of what he suffered on our behalf. Christians should expect to suffer, at least in part, some of the things Jesus suffered. Of course, this does not mean that any believer can repeat his unique act of suffering on the cross for redemption. Peter says that “Christ also suffered for you, leaving you an example, that you should follow in his steps” (1 Pt 2:21, <span>rsv<\/span>). The Greek word underlying “example” <em>(<\/em><span class=\"greek\" lang=\"el\">hupogramma<\/span><em>)<\/em> in common Greek usage designated a tracing tablet that contained the entire Greek alphabet. Students would use this to trace the alphabet. They would have to learn each letter, from alpha to omega. The life of Jesus, a life of suffering, is just such a tracing tablet. Those who learn to follow Jesus will be those who know what it is to suffer, for suffering is the means by which God conforms us to the image of Jesus.<\/p>\n<p><em>See also<\/em> Transformation.<\/p>","summary_ro":"CONFORM*, CONFORMATION* Spiritual process of molding the believer into the image of Jesus. Paul speaks of this in Romans 8:28-30: And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; and those he called, he also justified; those he justified, he...","summary_en":"CONFORM*, CONFORMATION* Spiritual process of molding the believer into the image of Jesus. Paul speaks of this in Romans 8:28-30: And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; and those he called, he also justified; those he justified, he...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12329,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Firstborn","title_en":"Firstborn","content_ro":"<h3>FIRSTBORN<\/h3>\n<p>Term used in the Bible to describe a family’s oldest son or daughter (Gn 22:21; 29:26). Israel was called God’s firstborn because of that nation’s miraculous beginning and special deliverance out of Egypt (Gn 17:5, 15-16; Ex 4:22). As God’s firstborn, Israel had unique privileges over all other nations. Gentiles were “blessed” only in relation to their kindness to Israel (Gn 12:3; Ex 19:6; Dt 4:5-8). The prophet Isaiah foresaw a day when Israel would have a double portion of inheritance (Is 61:7). Thus, being firstborn implies priority or preeminence, as well as an inheritance.<\/p>\n<p>The expression “first-born of the poor,” (Is 14:30, <span>rsv<\/span>) means one who is supremely poor, the poorest of the poor. Another figurative expression, “first-born of death” (Jb 18:13, <span>rsv<\/span>), implied that Job’s disease was fatal.<\/p>\n<p>Because God delivered Israel’s firstborn sons from death in Egypt, he expected each firstborn to be sanctified to him (Ex 11:4-7; 13:12). The first male child was a representative of the entire offspring (Gn 49:3; Ex 22:29; Nm 3:13). The firstborn of all animals used in sacrifice was to be sanctified to the Lord (Ex 13:2, 15).<\/p>\n<p class=\"h2\" id=\"FirstbornandRedemption\">Firstborn and Redemption<\/p>\n<p>The firstborn of every tribe except Levi’s was to be redeemed by a sum not to exceed five shekels (Nm 18:15-16). Redemption implied a previous bondage and was to remind Israel of their redemption from bondage in Egypt (Ex 13:2-8).<\/p>\n<p>The firstborn of ritually clean animals was devoted to the Lord. It was brought to the tabernacle (or later, the temple) within a year from the eighth day after birth. This animal was then sacrificed and its blood sprinkled on the altar. The meat of the sacrificed animal was for the priests (Ex 13:13; 22:30; cf. Nm 18:17). The firstborn of unclean animals could be redeemed with an addition of one-fifth of the value as determined by the priest. If not redeemed, these animals were sold, exchanged, or destroyed by the priests (Lv 27:27). The colt of an ass was to be redeemed with a lamb (Ex 13:13). If not redeemed, it was to be killed. Meat from unclean animals was not eaten.<\/p>\n<p class=\"h2\" id=\"FirstbornandBirthright\">Firstborn and Birthright<\/p>\n<p>The firstborn acted as priest of the family in the father’s absence or death. Esau and Reuben are both examples (Gn 27:19, 32; 1 Chr 5:1-2). This position of the firstborn ceased when the priesthood was committed to Levi’s tribe (Nm 3:12-13). All the firstborn of succeeding generations had to be redeemed. The redemption money became part of the Levites’ yearly income (8:17; 18:16).<\/p>\n<p>A double portion of the family inheritance was the right of the firstborn. This protected the firstborn when there was a polygamous marriage. The son of a favorite wife could not take the place of the first son born of the household (Dt 21:17).<\/p>\n<p>The title “firstborn” is applied to Christ (Lk 2:7; Rom 8:29; Col 1:15, 18; Heb 1:6; Rv 1:5). It stresses Christ’s preeminence over all because he was the first to rise from the dead. As firstborn, Christ is heir of all things (Heb 1:2) and the head of the church (Eph 1:20-23; Col 1:18, 24; Heb 2:10-12).<\/p>\n<p><em>See also<\/em> Birthright; Heir; Inheritance; Primogeniture.<\/p>","content_en":"<h3>FIRSTBORN<\/h3>\n<p>Term used in the Bible to describe a family’s oldest son or daughter (Gn 22:21; 29:26). Israel was called God’s firstborn because of that nation’s miraculous beginning and special deliverance out of Egypt (Gn 17:5, 15-16; Ex 4:22). As God’s firstborn, Israel had unique privileges over all other nations. Gentiles were “blessed” only in relation to their kindness to Israel (Gn 12:3; Ex 19:6; Dt 4:5-8). The prophet Isaiah foresaw a day when Israel would have a double portion of inheritance (Is 61:7). Thus, being firstborn implies priority or preeminence, as well as an inheritance.<\/p>\n<p>The expression “first-born of the poor,” (Is 14:30, <span>rsv<\/span>) means one who is supremely poor, the poorest of the poor. Another figurative expression, “first-born of death” (Jb 18:13, <span>rsv<\/span>), implied that Job’s disease was fatal.<\/p>\n<p>Because God delivered Israel’s firstborn sons from death in Egypt, he expected each firstborn to be sanctified to him (Ex 11:4-7; 13:12). The first male child was a representative of the entire offspring (Gn 49:3; Ex 22:29; Nm 3:13). The firstborn of all animals used in sacrifice was to be sanctified to the Lord (Ex 13:2, 15).<\/p>\n<p class=\"h2\" id=\"FirstbornandRedemption\">Firstborn and Redemption<\/p>\n<p>The firstborn of every tribe except Levi’s was to be redeemed by a sum not to exceed five shekels (Nm 18:15-16). Redemption implied a previous bondage and was to remind Israel of their redemption from bondage in Egypt (Ex 13:2-8).<\/p>\n<p>The firstborn of ritually clean animals was devoted to the Lord. It was brought to the tabernacle (or later, the temple) within a year from the eighth day after birth. This animal was then sacrificed and its blood sprinkled on the altar. The meat of the sacrificed animal was for the priests (Ex 13:13; 22:30; cf. Nm 18:17). The firstborn of unclean animals could be redeemed with an addition of one-fifth of the value as determined by the priest. If not redeemed, these animals were sold, exchanged, or destroyed by the priests (Lv 27:27). The colt of an ass was to be redeemed with a lamb (Ex 13:13). If not redeemed, it was to be killed. Meat from unclean animals was not eaten.<\/p>\n<p class=\"h2\" id=\"FirstbornandBirthright\">Firstborn and Birthright<\/p>\n<p>The firstborn acted as priest of the family in the father’s absence or death. Esau and Reuben are both examples (Gn 27:19, 32; 1 Chr 5:1-2). This position of the firstborn ceased when the priesthood was committed to Levi’s tribe (Nm 3:12-13). All the firstborn of succeeding generations had to be redeemed. The redemption money became part of the Levites’ yearly income (8:17; 18:16).<\/p>\n<p>A double portion of the family inheritance was the right of the firstborn. This protected the firstborn when there was a polygamous marriage. The son of a favorite wife could not take the place of the first son born of the household (Dt 21:17).<\/p>\n<p>The title “firstborn” is applied to Christ (Lk 2:7; Rom 8:29; Col 1:15, 18; Heb 1:6; Rv 1:5). It stresses Christ’s preeminence over all because he was the first to rise from the dead. As firstborn, Christ is heir of all things (Heb 1:2) and the head of the church (Eph 1:20-23; Col 1:18, 24; Heb 2:10-12).<\/p>\n<p><em>See also<\/em> Birthright; Heir; Inheritance; Primogeniture.<\/p>","summary_ro":"FIRSTBORN Term used in the Bible to describe a family’s oldest son or daughter (Gn 22:21; 29:26). Israel was called God’s firstborn because of that nation’s miraculous beginning and special deliverance out of Egypt (Gn 17:5, 15-16; Ex 4:22). As God’s firstborn, Israel had unique privileges over all other nations. Gentiles were “blessed” only in relation to their kindness to Israel (Gn 12:3; Ex 19:6; Dt 4:5-8). The prophet Isaiah foresaw a day when Israel would have a double portion of inherit...","summary_en":"FIRSTBORN Term used in the Bible to describe a family’s oldest son or daughter (Gn 22:21; 29:26). Israel was called God’s firstborn because of that nation’s miraculous beginning and special deliverance out of Egypt (Gn 17:5, 15-16; Ex 4:22). As God’s firstborn, Israel had unique privileges over all other nations. Gentiles were “blessed” only in relation to their kindness to Israel (Gn 12:3; Ex 19:6; Dt 4:5-8). The prophet Isaiah foresaw a day when Israel would have a double portion of inherit...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17217,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Image of God","title_en":"Image of God","content_ro":"<h3>IMAGE OF GOD<\/h3>\n<p>Likeness to God, the most basic affirmation to be made concerning the nature of human beings from a Christian perspective. Humans are unique among the creatures in that they are like God and therefore able to have communion and fellowship with God.<\/p>\n<p>Genesis 1:26-27 teaches that God determined to create man and woman in his own “image” and “likeness” and that they would have dominion over the animal creation. The two terms used in the creation account and found also in the NT convey closely related shades of meaning, but the difference between them is no longer thought to be theologically significant.<\/p>\n<p>Because Genesis 2:7 states unambiguously that <em>man<\/em> became a living being, the Bible does not present the view that a previously living creature developed into a human, nor does it suggest that the image of God evolved from a lower form of life. The moment the man and woman became living creatures, they were the image of God. Both male and female share this likeness to God (Gn 1:27).<\/p>\n<p>Other passages that speak of people being created in the image of God are Genesis 5:1, 9:6, 1 Corinthians 11:7, and James 3:9. Ephesians 4:24 and Colossians 3:10 refer to humanity’s redemptive re-creation, but the passages are generally regarded as directly relevant for an understanding of mankind’s original likeness to God. Although explicit references to humans as expressing the image of God are comparatively infrequent in the Bible, the truth itself underlies the whole relation between God and humans and is therefore the presupposition of the entire biblical account.<\/p>\n<p>The affirmation in Genesis 1 that man and woman were made in the image of God is not made of any of the other living creatures. The animals, the fish, and the birds do not share this privilege. It is disputed whether the angels are in the image of God, but certain theologians so view them because they find the image to reside in moral righteousness. However, there is no explicit biblical statement to this effect.<\/p>\n<p>By virtue of his creation from the dust of the ground, mankind has an obvious kinship with the earth. It is not strange, therefore, that the body, both in its constitution and its functions, shows similarities with other earthly creatures. But humans are unique in every aspect of their existence; not some part of a human or some faculty of a human, but a human in his or her wholeness is the image of God. The biblical concept is not that the image is <em>in<\/em> man and woman, but that man and woman <em>are<\/em> the image of God.<\/p>\n<p>However, as man’s kinship with the earth is most clearly visible in his body, so the image of God is best seen when humans are viewed from the perspective of their spirituality. Theologians have sought at this point to enumerate those aspects of spirituality that define humans and set them apart from the animal creation. The image of God is then found to reside in some attribute or combination of attributes, such as rationality, will, freedom, responsibility, or the like. Contemporary theologians prefer not to enumerate attributes, and the Bible does not set forth the image of God in this way. Nevertheless, it is the personality of humans that separates them from the animals and is a reflection of the personality of God. The animals have their existence <em>from<\/em> God, but humans have their being <em>in<\/em> God, and they are his offspring (Acts 17:28-29).<\/p>\n<p>Another major aspect of the image of God doctrine is developed from Ephesians 4:24 and Colossians 3:10. These verses describe the re-creation of the believers in the likeness of God—in righteousness, holiness of the truth, and true knowledge. In other words, Paul declares that the redeemed are re-created into the image of God as they are transformed into the image of Christ, who bears the untainted image of God. Just as the fall into sin was not without its effect on the image of God, so also redemption from sin affects humans as the image of God. Ephesians and Colossians speak of renewal in the image of God the Creator, but other texts become even more specific in view of the mediatorial office of Christ.<\/p>\n<p>Jesus Christ is preeminently the image of God (2 Cor 4:4; Col 1:15; Heb 1:3). Frequently this is understood exclusively as a reference to the deity of Christ. To see Christ is to see the Father (Jn 14:9). However, in the passages cited, it is the incarnate Mediator, the last Adam, who is at least all that God intended the first Adam to be. Incarnation means that Jesus is truly human, and because he is truly human, he is truly the image of God.<\/p>\n<p>As the last Adam and the Mediator of the new covenant, Jesus brings his people into conformity with his own image, the image of the Son of God (Rom 8:29). He who became like his brethren, in the likeness of sinful flesh, destroys sin in order that his brethren might reflect his own glory. They are changed into the same image from glory to glory by the Spirit of the Lord (2 Cor 3:18). The believer is to “put on Christ” (Rom 13:14; Gal 3:27; cf. Eph 4:24; Col 3:10, “the new nature” in the image of God), an action also described as the formation of Christ in the believer (Gal 4:19).<\/p>\n<p>Conformity to the image of Jesus Christ is achieved through the process of sanctification that is ultimately completed at the resurrection. Only then is the body changed until it is fashioned like unto the glorious body of Christ (Phil 3:21). Restoration in the image of Christ carries beyond creation in the image of God, for the image of the earthly is then exchanged for the image of the heavenly (1 Cor 15:49).<\/p>\n<p><em>See also<\/em> Man; Woman.<\/p>","content_en":"<h3>IMAGE OF GOD<\/h3>\n<p>Likeness to God, the most basic affirmation to be made concerning the nature of human beings from a Christian perspective. Humans are unique among the creatures in that they are like God and therefore able to have communion and fellowship with God.<\/p>\n<p>Genesis 1:26-27 teaches that God determined to create man and woman in his own “image” and “likeness” and that they would have dominion over the animal creation. The two terms used in the creation account and found also in the NT convey closely related shades of meaning, but the difference between them is no longer thought to be theologically significant.<\/p>\n<p>Because Genesis 2:7 states unambiguously that <em>man<\/em> became a living being, the Bible does not present the view that a previously living creature developed into a human, nor does it suggest that the image of God evolved from a lower form of life. The moment the man and woman became living creatures, they were the image of God. Both male and female share this likeness to God (Gn 1:27).<\/p>\n<p>Other passages that speak of people being created in the image of God are Genesis 5:1, 9:6, 1 Corinthians 11:7, and James 3:9. Ephesians 4:24 and Colossians 3:10 refer to humanity’s redemptive re-creation, but the passages are generally regarded as directly relevant for an understanding of mankind’s original likeness to God. Although explicit references to humans as expressing the image of God are comparatively infrequent in the Bible, the truth itself underlies the whole relation between God and humans and is therefore the presupposition of the entire biblical account.<\/p>\n<p>The affirmation in Genesis 1 that man and woman were made in the image of God is not made of any of the other living creatures. The animals, the fish, and the birds do not share this privilege. It is disputed whether the angels are in the image of God, but certain theologians so view them because they find the image to reside in moral righteousness. However, there is no explicit biblical statement to this effect.<\/p>\n<p>By virtue of his creation from the dust of the ground, mankind has an obvious kinship with the earth. It is not strange, therefore, that the body, both in its constitution and its functions, shows similarities with other earthly creatures. But humans are unique in every aspect of their existence; not some part of a human or some faculty of a human, but a human in his or her wholeness is the image of God. The biblical concept is not that the image is <em>in<\/em> man and woman, but that man and woman <em>are<\/em> the image of God.<\/p>\n<p>However, as man’s kinship with the earth is most clearly visible in his body, so the image of God is best seen when humans are viewed from the perspective of their spirituality. Theologians have sought at this point to enumerate those aspects of spirituality that define humans and set them apart from the animal creation. The image of God is then found to reside in some attribute or combination of attributes, such as rationality, will, freedom, responsibility, or the like. Contemporary theologians prefer not to enumerate attributes, and the Bible does not set forth the image of God in this way. Nevertheless, it is the personality of humans that separates them from the animals and is a reflection of the personality of God. The animals have their existence <em>from<\/em> God, but humans have their being <em>in<\/em> God, and they are his offspring (Acts 17:28-29).<\/p>\n<p>Another major aspect of the image of God doctrine is developed from Ephesians 4:24 and Colossians 3:10. These verses describe the re-creation of the believers in the likeness of God—in righteousness, holiness of the truth, and true knowledge. In other words, Paul declares that the redeemed are re-created into the image of God as they are transformed into the image of Christ, who bears the untainted image of God. Just as the fall into sin was not without its effect on the image of God, so also redemption from sin affects humans as the image of God. Ephesians and Colossians speak of renewal in the image of God the Creator, but other texts become even more specific in view of the mediatorial office of Christ.<\/p>\n<p>Jesus Christ is preeminently the image of God (2 Cor 4:4; Col 1:15; Heb 1:3). Frequently this is understood exclusively as a reference to the deity of Christ. To see Christ is to see the Father (Jn 14:9). However, in the passages cited, it is the incarnate Mediator, the last Adam, who is at least all that God intended the first Adam to be. Incarnation means that Jesus is truly human, and because he is truly human, he is truly the image of God.<\/p>\n<p>As the last Adam and the Mediator of the new covenant, Jesus brings his people into conformity with his own image, the image of the Son of God (Rom 8:29). He who became like his brethren, in the likeness of sinful flesh, destroys sin in order that his brethren might reflect his own glory. They are changed into the same image from glory to glory by the Spirit of the Lord (2 Cor 3:18). The believer is to “put on Christ” (Rom 13:14; Gal 3:27; cf. Eph 4:24; Col 3:10, “the new nature” in the image of God), an action also described as the formation of Christ in the believer (Gal 4:19).<\/p>\n<p>Conformity to the image of Jesus Christ is achieved through the process of sanctification that is ultimately completed at the resurrection. Only then is the body changed until it is fashioned like unto the glorious body of Christ (Phil 3:21). Restoration in the image of Christ carries beyond creation in the image of God, for the image of the earthly is then exchanged for the image of the heavenly (1 Cor 15:49).<\/p>\n<p><em>See also<\/em> Man; Woman.<\/p>","summary_ro":"IMAGE OF GOD Likeness to God, the most basic affirmation to be made concerning the nature of human beings from a Christian perspective. Humans are unique among the creatures in that they are like God and therefore able to have communion and fellowship with God. Genesis 1:26-27 teaches that God determined to create man and woman in his own “image” and “likeness” and that they would have dominion over the animal creation. The two terms used in the creation account and found also in the NT conve...","summary_en":"IMAGE OF GOD Likeness to God, the most basic affirmation to be made concerning the nature of human beings from a Christian perspective. Humans are unique among the creatures in that they are like God and therefore able to have communion and fellowship with God. Genesis 1:26-27 teaches that God determined to create man and woman in his own “image” and “likeness” and that they would have dominion over the animal creation. The two terms used in the creation account and found also in the NT conve...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22811,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biblical Concept of Law","title_en":"Biblical Concept of Law","content_ro":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","content_en":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","summary_ro":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","summary_en":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27483,"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":32850,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Resurrection","title_en":"Resurrection","content_ro":"<h3>RESURRECTION<\/h3>\n<p>Act of being raised from the dead, used in the Bible in three different contexts: (1) It refers to miraculous raising of the dead back to earthly life, such as when Elijah raised a boy (1 Kgs 17:8-24), Elisha raised the Shunammite’s son (2 Kgs 4:18-37), Jesus raised both Jairus’s daughter (Mk 5:35-43) and Lazarus (Jn 11:17-44), Peter raised Dorcas (Acts 9:36-42), and Paul raised Eutychus (20:9-12). There is no hint that these resuscitations would prevent future death. (2) It refers most frequently to the resurrection of Jesus Christ. (3) It also refers to the eschatological resurrection of mankind at the end of time for punishment or reward (Jn 5:29; cf. Rv 20:5-6).<\/p>\n<p>Preview<\/p>\n<p>• Resurrection in the Old Testament and Judaism<\/p>\n<p>• The Resurrection of Jesus Christ<\/p>\n<p>• The Resurrection Accounts<\/p>\n<p>• The Significance of Christ’s Resurrection<\/p>\n<p>• Resurrection in General<\/p>\n<p>• Resurrection and Gnosticism<\/p>\n<p class=\"h2\" id=\"ResurrectionintheOldTestamentandJudaism\">Resurrection in the Old Testament and Judaism<\/p>\n<p>The concept of resurrection to eternal life developed slowly in Israel. Life and death were limited to physical existence in this world. Death meant leaving this world and entering a shadowy existence known as Sheol, the place of the <span class=\"hebrew\" lang=\"he\">rephaim<\/span><em>,<\/em> or shades (Is 14:9), a place of hopelessness (2 Sm 12:23; Jb 7:9-10). The tragedy of Sheol was that a person was cut off from fellowship with God. At that stage of Israel’s thought, there seemed little hope for resurrection (Pss 6:4-5; 88:10-12).<\/p>\n<p>But in the midst of hopelessness concerning a personal future, Israel developed a sense of faithfulness to God. In spite of the fact that the future was not clear, Job cried helplessly, “If a man dies, will he live again?” (Jb 14:14). As Job sought for the seemingly impossible, the difficult passage in Job 19:25-26 suggests the reality of resurrection by a living redeemer (<span class=\"hebrew\" lang=\"he\">go’el<\/span>).<\/p>\n<p>While some would argue that Hosea 6:1-3 suggests a resurrection, it is more likely that Israel considered it to be a promise of God’s continuing care, even when it experienced defeat at the hands of its enemies. Whether Paul saw in the third-day statement of Hosea a reference to Jesus is difficult to assess. This passage, along with texts like the dry bones of Ezekiel (ch 37), focus primarily on giving Israel hope in spite of defeat. But they may have become part of a developing sense in Israel that after death there should be something more.<\/p>\n<p>In Daniel 12:2, however, there is a sure reference to the resurrection of the dead. Indeed, the text announced a twofold resurrection of Jews: some to eternal life and some to eternal contempt. But there was no general resurrection of all people suggested by this text.<\/p>\n<p>In the intertestamental period, views began to solidify. The theologically conservative Sadducees would have nothing to do with the new ideas of resurrection and the afterlife. They continued to argue that there was no mention of resurrection in the writings of Moses, that life pertained to this earthly realm, and that the future hope was experienced through one’s children (Ecclus 46:12). Sheol, the place of the dead, was devoid of relationship with God and was a place of hapless existence. The Sadducean opinion of the resurrection is generally well known to Christians because of the encounter between Jesus and the Sadducees when they sought to ensnare him concerning the wife of seven brothers. Jesus rejected their views of the resurrection, of God, and of the Scriptures (Mk 12:18-27).<\/p>\n<p>The Pharisees, along with the Essenes and those at Qumran, believed in resurrection. A twofold pattern of resurrection was suggested by the famous eschatological passages of 2 Esdras 7 and the Apocalypse of Baruch 50–51. Both texts may be as late as the first century <span>AD<\/span>. In the Similitudes of 1 Enoch, the righteous Jews could generally expect resurrection, but not the wicked (1 Enoch 1:46, 51, 62). But elsewhere in Enoch there is a hint that some wicked may be raised for judgment (vv 22, 67, 90). The resurrection of the righteous in these texts would generally be linked to a spiritual type of body, yet in 2 Maccabees 7:14ff., the view seems less developed and more physical. The ascetics at Qumran expected a resurrection in the great Day of the Lord.<\/p>\n<p>While in Judaism there was a growing sense of an eschatological day of resurrection and reckoning, there was no hint anywhere of a resurrection of the Messiah. Such an idea had to await the historical reality of Jesus.<\/p>\n<p class=\"h2\" id=\"TheResurrectionofJesusChrist\">The Resurrection of Jesus Christ<\/p>\n<p>The resurrection of Christ is the central point of Christianity. So important was the resurrection for Paul that he hinged both preaching and faith upon its validity. He considered that a Christianity without the resurrection would be empty and meaningless (1 Cor 15:12-19). Indeed, the resurrection for him was the unveiling of God’s power in Jesus (Rom 1:4).<\/p>\n<p>The resurrection of Christ is the presupposition behind other texts of the NT as well. Rebirth to a living hope is based upon the resurrection (1 Pt 1:3). It is the foundation for witness and fellowship with God, because the living Lord has been seen and touched (1 Jn 1:1-4). It is the bedrock thesis for ministry and apostleship (Acts 1:21-25). The Gospels likewise would hardly have been good news if they did not conclude with Christ’s resurrection. Christ’s resurrection is the prototype for all the believers, who will experience resurrection when Christ returns.<\/p>\n<p class=\"h2\" id=\"TheResurrectionAccounts\">The Resurrection Accounts<\/p>\n<p>While the resurrection of Jesus Christ is the very essence of Christianity, it has been the subject of considerable debate. Scholars have frequently noted the variations that are present in the accounts. How many and who were the women at the tomb? Was there one (Mt; Mk) or were there two (Lk; Jn) angels at the tomb? Did the women come to anoint the body (Mk; Lk) or to see the tomb (Mt)? Did the women say nothing to anyone because of fear (Mk), or did they report to the disciples (Mt)? What was the order of the appearances, and did they take place in Jerusalem (Lk; Jn 20) or in Galilee (Mt; Jn 21) or in both places? Can the appearances be harmonized? What kind of body did Jesus possess? These and many other questions have been the watershed for a great deal of contemporary scholarly debate.<\/p>\n<p>Many of these questions were not first discovered by recent scholars. Tatian in the second century sought to remove the questions by composing his <em>Diatessaron<\/em> (harmony) in hopes that Christians would accept his work as a variant-free substitute for the Gospels. Although Christians liked the harmony, they continued to faithfully transmit the Gospels, because they believed that in them, by divine inspiration, God had provided a powerful witness concerning his Son. Many today still try the way of harmonization in an effort to deal with the minutia of historical questions, but they usually miss the uniqueness of each testimony. Others emphasize the differences and speculate on the Gospel constructs, but the fact of the resurrection usually becomes lost in the details of these human constructs. Both are attempts at protecting the essence of faith and reason in different ways.<\/p>\n<h5>The Empty Tomb<\/h5>\n<p>Many explanations have been given concerning the empty tomb. Some said the body was stolen by the disciples (already suggested by Mt 28:13), but then one needs to explain the church on the basis of fraud. Others have said that the Jews could have stolen the body, or the disciples could have mistaken the tomb, but then the body would soon have been produced by the enemies. Others have said that Jesus could have lapsed into a swoon, reviving later in the cold tomb, but then the result would hardly have inspired the power of the Christian church. These explanations are all rationalistic attempts based upon a preconception that an actual resurrection of Jesus could not have happened.<\/p>\n<p>In spite of the material differences, and while the Gospel writers have used a great deal of common material in their tomb stories, they themselves refrain from employing the tomb as a basis for resurrection faith. With the exception of John 20:8, the empty tomb engendered surprise and fear. Indeed, it seemed to be an idle tale (Lk 24:11). It is not the tomb stories but the appearances of Jesus after his resurrection that gave rise to faith.<\/p>\n<h5>The Appearances<\/h5>\n<p>Unlike the tomb stories, there is little commonality of material in the appearances. Yet the appearances are the basis for faith that the unbelievable happened. An enemy like Paul was converted into a zealous apostle (Acts 9:1-22; 1 Cor 15:8). A fearful fisherman like Peter abandoned his nets (Jn 21). A doubter like Thomas uttered early Christianity’s greatest confession, calling Jesus “my Lord and my God” (20:24-28). And two weary travelers to Emmaus found new zeal to return quickly to Jerusalem and share the news about their encounter with the risen Jesus (Lk 24:13-35).<\/p>\n<p>Scholars have debated the nature of these appearances. Starting from Paul’s list of appearances (1 Cor 15:5-8), some have argued that all appearances are of the same nature, and since the Damascus-road appearance to Paul recorded in Acts seems to have been of a spiritual nature (Acts 9:1-9; cf. 22:6-11; 26:12-19), then all the appearances must have been similar. Statements that the risen Jesus was touchable (Lk 24:41-43) are rejected as later accretions to an earlier vision-type tradition. This type of argument is based on presuppositions of the impossibility of a bodily resurrection.<\/p>\n<p>Another theory was based on the division between the Jesus of history and the Christ of faith. According to this view, the resurrection was not to be regarded as a fact of history but as an experience of the faith of the disciples. The issue, however, is that the eyewitnesses of Jesus’ resurrection proclaimed the event as a historical, palpable reality.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofChristsResurrection\">The Significance of Christ’s Resurrection<\/p>\n<p>Several people were raised from the dead, as recorded in the Bible. A widow’s son was raised by Elijah, another widow’s son was raised by Jesus, and Lazarus was raised by Jesus. However, their revitalization (or resuscitation) is not the same as Christ’s resurrection. They arose only to die again; he arose to live forevermore. They arose still doomed by corruptibility; he arose incorruptible. They arose with no change to their constitution; he arose in a significantly different form.<\/p>\n<p>When the Lord arose, three significant things happened to him. He was glorified, he was transfigured, and he became spirit. All three happened simultaneously. When he was resurrected, he was glorified (see Lk 24:26). At the same time, his body was transfigured into a glorious one (Phil 3:21). Equally so—and quite mysteriously—he became life-giving spirit (1 Cor 15:45).<\/p>\n<p>Prior to the Lord’s crucifixion and resurrection, he declared, “The hour has come for the Son of Man to be glorified. Truly, truly, I say unto you, unless a grain of wheat falls into the ground and dies, it abides alone; but if it dies, it brings forth many grains” (Jn 12:23-24; literal). This declaration provides the best picture of resurrection. Paul also used this illustration. He likened the resurrection glory to a grain being sown in death and then coming forth in life. Actually, Paul used this illustration when answering two questions the Corinthians posed about resurrection: (1) How are the dead raised? and (2) With what sort of body do they come? (1 Cor 15:35).<\/p>\n<p>To the first question Paul responded, “Foolish man, what you sow is not made alive unless it dies” (1 Cor 15:36). This follows perfectly the Lord’s saying in John 12:24, and the two explain each other. The grain must die before it can be quickened. Paul devotes more explanation to the second question; and the Spirit inspired his sublime utterance to unfold this mystery. Using the same natural example of the grain of wheat, Paul revealed that the body that comes forth in resurrection is altogether different in form from that which had been sown. Through an organic process, the single bare grain is transformed into a stalk of wheat. In essence, the grain and the stalk are one and the same—the latter simply being the living growth and expressed expansion of the former. In short, the stalk is the glory of the grain, or the glorified grain. This illustration shows that Jesus’ resurrected body was altogether different from the one that was buried. In death, he had been sown in corruption, dishonor, and weakness; in resurrection, he came forth in incorruption, glory, and power. The natural body that Jesus possessed as a man became a spiritual body, and at the same time Christ became “life-giving spirit.”<\/p>\n<p>With this new spiritual existence, Christ, as spirit and through the Holy Spirit, could indwell millions of believers simultaneously. Before the resurrection, Jesus was limited by his mortal body; after his resurrection, Jesus could be experienced illimitably by all his believers. Before his resurrection, Christ could dwell only among his believers; after his resurrection, he could dwell in his believers. Because Christ became spirit through resurrection, he can be experienced by those he indwells. The Spirit of Christ now makes Christ very real and experiential to us.<\/p>\n<p>The Lord Jesus entered into a new kind of existence when he was raised from the dead because he was glorified and simultaneously became spirit—or, to coin a term, he was “pneumafied” (from the Greek word for “spirit,” <span class=\"greek\" lang=\"el\">pneuma<\/span>). It appears that when he arose the indwelling Spirit penetrated and saturated his body so as to constitute his entire being with spirit. Recent studies in the area of pneumatology (the study of the Spirit) point out that the risen Christ and the Spirit were united via Christ’s resurrection.<\/p>\n<p>William Milligan, the author of the best English classic on the subject of the resurrection, said that the risen Christ is spirit. In that classic, called <em>The Resurrection of Our Lord<\/em>, he wrote the following:<\/p>\n<p>The condition of our Lord after His Resurrection was viewed by the sacred writers as essentially a state of <span class=\"greek\" lang=\"el\">pneuma<\/span> (spirit). Not indeed that our Lord had then no body, for it is the constant lesson of Scripture that a body was possessed by him; but that the deepest, the fundamental characteristic of His state, interpenetrating even the body, and moulding it into a complete adaptation to and harmony with His spirit, was <span class=\"greek\" lang=\"el\">pneuma<\/span><em>.<\/em> In other words, it is proposed to inquire whether the word <span class=\"greek\" lang=\"el\">pneuma<\/span> in the New Testament is not used as a short description of what our Lord was after His Resurrection, in contrast with what He was during the days of His humiliation upon earth.<\/p>\n<p>Milligan went on from there to show that several Scriptures affirm that the resurrected Christ is spirit. He cited 1 Corinthians 6:17 to show that the believer who is joined with the risen Lord must be joined to him as spirit, because he who is joined to the Lord is said to be “one spirit” with him. He used 2 Corinthians 3:17-18 to demonstrate that the Lord who is the Spirit is none other than the risen Christ. He also employed 1 Timothy 3:16, Romans 1:3-4, and Hebrews 9:14 to prove that the risen Lord is spirit.<\/p>\n<p>When we read the last chapters of the Gospels, we realize that a great change had transpired in our Lord after the resurrection. By entering into glory, he had entered into a new sphere of existence. At one moment he was visible; in another he became invisible (Lk 24:31). He was defying the limitations of space and perhaps even time. In the early morning of the day of resurrection, he appeared to Mary Magdalene in the garden (Jn 20:11-17), then to some of the other women (Mt 28:9). After this, he ascended to his Father (Jn 20:17). Then he returned to appear to Peter, who had gone home (Jn 20:10; Lk 24:34). On the same day, in the late afternoon, he took a seven-mile (11.3-kilometer) walk with two disciples on their way to Emmaus (Lk 24:13-33), following which he appeared to the disciples as they were assembled in a closed room somewhere in Jerusalem (Lk 24:33-48; Jn 20:19-23). It is nearly impossible to follow a sequential, chronological order of all these happenings. What Jesus did was humanly impossible. How could he make all of these appearances on the same day? All we can say is that resurrection greatly changed his sphere of existence. As spirit, and yet with a body—a glorified one—he was no longer limited by time and space.<\/p>\n<p> Through resurrection, Jesus had acquired a different form (see Mk 16:12). As to his person, he was still the same; the Jesus who walked in Galilee and was crucified at Calvary is the same Jesus who arose. His person had not changed, nor will it ever; it is immutable. But his form did change; he is now life-giving spirit. As such, Christ is able to indwell all of his believers.<\/p>\n<p>Resurrection and regeneration are closely linked in the Scriptures—in the same way that crucifixion and redemption form an inseparable unity. As redemption was not possible without Christ’s crucifixion, so regeneration is not possible without Christ’s resurrection. The Scripture plainly says that we have been born again through the resurrection of Christ (1 Pt 1:23).<\/p>\n<p>After Christ was raised from the dead, he called the disciples his brothers (Mt 28:10; Jn 20:19), and he declared that his God was now their God, and his Father their Father. Through resurrection, the disciples had become the brothers of Jesus, possessing the same divine life and the same Father. As the firstborn from among the dead (Col 1:18; Rv 1:18), Jesus Christ became the firstborn among many brothers (Rom 8:29).<\/p>\n<p class=\"h2\" id=\"ResurrectioninGeneral\">Resurrection in General<\/p>\n<p>Paul looked for the Day of the Lord when the dead in Christ would be raised and those who were still alive would join the dead in final victory (1 Thes 4:15-18). There was no doubt in his mind that this resurrection was a glorious expectation, that it involved some type of a personalized body, and that this body would not be physical but spiritual (1 Cor 15:35-44). Paul did not speak of two resurrections, as do the Johannine texts (e.g., Jn 5:29), but merely of the resurrection to life. Perhaps the Revelation of John provides the best clue in understanding NT thought on this issue because it refers to the blessing of being part of the first resurrection (Rv 20:5-6). Although in Revelation the term “resurrection” is not used in connection with judgment, the appearance at the judgment seat and the verdict of the second death in the lake of fire indicate that a resurrection to judgment will hardly be of the same essence as resurrection to life.<\/p>\n\n<p class=\"h2\" id=\"ResurrectionandGnosticism\">Resurrection and Gnosticism<\/p>\n<p>Gnostic eschatology is indebted to the Greek view of immortality and involves the shedding of the bodily husk in the spiritual ascent of the devotee to the Pleroma, or Gnostic heaven. Because of the way Gnostics used words, the Gospel of Philip is a helpful window for understanding the Gnostic twisting of ideas. There it is argued that “those who say that the Lord died first and [then] arose are in error; because he first arose and [then] died. If anyone does not attain the resurrection first, will he not die?” (Philip 56:15-19). The concept of resurrection is de-eschatologized and defined not in terms of a truly future expectation of resurrection but in terms of a realized spiritual awakening in this world. The Gospel of Philip is also useful in perceiving why in 2 Timothy 2:17-19 the criticism was so severe against Hymenaeus and Philetus for holding that the resurrection was past. Clearly, realized eschatology was rejected in the Pauline community and by the church when it appeared in Gnosticism. And it should continue to be rejected by the church in the present day.<\/p>\n<p><em>See also<\/em> Dead, Place of the; Eschatology; Second Coming of Christ; Spirit.<\/p>","content_en":"<h3>RESURRECTION<\/h3>\n<p>Act of being raised from the dead, used in the Bible in three different contexts: (1) It refers to miraculous raising of the dead back to earthly life, such as when Elijah raised a boy (1 Kgs 17:8-24), Elisha raised the Shunammite’s son (2 Kgs 4:18-37), Jesus raised both Jairus’s daughter (Mk 5:35-43) and Lazarus (Jn 11:17-44), Peter raised Dorcas (Acts 9:36-42), and Paul raised Eutychus (20:9-12). There is no hint that these resuscitations would prevent future death. (2) It refers most frequently to the resurrection of Jesus Christ. (3) It also refers to the eschatological resurrection of mankind at the end of time for punishment or reward (Jn 5:29; cf. Rv 20:5-6).<\/p>\n<p>Preview<\/p>\n<p>• Resurrection in the Old Testament and Judaism<\/p>\n<p>• The Resurrection of Jesus Christ<\/p>\n<p>• The Resurrection Accounts<\/p>\n<p>• The Significance of Christ’s Resurrection<\/p>\n<p>• Resurrection in General<\/p>\n<p>• Resurrection and Gnosticism<\/p>\n<p class=\"h2\" id=\"ResurrectionintheOldTestamentandJudaism\">Resurrection in the Old Testament and Judaism<\/p>\n<p>The concept of resurrection to eternal life developed slowly in Israel. Life and death were limited to physical existence in this world. Death meant leaving this world and entering a shadowy existence known as Sheol, the place of the <span class=\"hebrew\" lang=\"he\">rephaim<\/span><em>,<\/em> or shades (Is 14:9), a place of hopelessness (2 Sm 12:23; Jb 7:9-10). The tragedy of Sheol was that a person was cut off from fellowship with God. At that stage of Israel’s thought, there seemed little hope for resurrection (Pss 6:4-5; 88:10-12).<\/p>\n<p>But in the midst of hopelessness concerning a personal future, Israel developed a sense of faithfulness to God. In spite of the fact that the future was not clear, Job cried helplessly, “If a man dies, will he live again?” (Jb 14:14). As Job sought for the seemingly impossible, the difficult passage in Job 19:25-26 suggests the reality of resurrection by a living redeemer (<span class=\"hebrew\" lang=\"he\">go’el<\/span>).<\/p>\n<p>While some would argue that Hosea 6:1-3 suggests a resurrection, it is more likely that Israel considered it to be a promise of God’s continuing care, even when it experienced defeat at the hands of its enemies. Whether Paul saw in the third-day statement of Hosea a reference to Jesus is difficult to assess. This passage, along with texts like the dry bones of Ezekiel (ch 37), focus primarily on giving Israel hope in spite of defeat. But they may have become part of a developing sense in Israel that after death there should be something more.<\/p>\n<p>In Daniel 12:2, however, there is a sure reference to the resurrection of the dead. Indeed, the text announced a twofold resurrection of Jews: some to eternal life and some to eternal contempt. But there was no general resurrection of all people suggested by this text.<\/p>\n<p>In the intertestamental period, views began to solidify. The theologically conservative Sadducees would have nothing to do with the new ideas of resurrection and the afterlife. They continued to argue that there was no mention of resurrection in the writings of Moses, that life pertained to this earthly realm, and that the future hope was experienced through one’s children (Ecclus 46:12). Sheol, the place of the dead, was devoid of relationship with God and was a place of hapless existence. The Sadducean opinion of the resurrection is generally well known to Christians because of the encounter between Jesus and the Sadducees when they sought to ensnare him concerning the wife of seven brothers. Jesus rejected their views of the resurrection, of God, and of the Scriptures (Mk 12:18-27).<\/p>\n<p>The Pharisees, along with the Essenes and those at Qumran, believed in resurrection. A twofold pattern of resurrection was suggested by the famous eschatological passages of 2 Esdras 7 and the Apocalypse of Baruch 50–51. Both texts may be as late as the first century <span>AD<\/span>. In the Similitudes of 1 Enoch, the righteous Jews could generally expect resurrection, but not the wicked (1 Enoch 1:46, 51, 62). But elsewhere in Enoch there is a hint that some wicked may be raised for judgment (vv 22, 67, 90). The resurrection of the righteous in these texts would generally be linked to a spiritual type of body, yet in 2 Maccabees 7:14ff., the view seems less developed and more physical. The ascetics at Qumran expected a resurrection in the great Day of the Lord.<\/p>\n<p>While in Judaism there was a growing sense of an eschatological day of resurrection and reckoning, there was no hint anywhere of a resurrection of the Messiah. Such an idea had to await the historical reality of Jesus.<\/p>\n<p class=\"h2\" id=\"TheResurrectionofJesusChrist\">The Resurrection of Jesus Christ<\/p>\n<p>The resurrection of Christ is the central point of Christianity. So important was the resurrection for Paul that he hinged both preaching and faith upon its validity. He considered that a Christianity without the resurrection would be empty and meaningless (1 Cor 15:12-19). Indeed, the resurrection for him was the unveiling of God’s power in Jesus (Rom 1:4).<\/p>\n<p>The resurrection of Christ is the presupposition behind other texts of the NT as well. Rebirth to a living hope is based upon the resurrection (1 Pt 1:3). It is the foundation for witness and fellowship with God, because the living Lord has been seen and touched (1 Jn 1:1-4). It is the bedrock thesis for ministry and apostleship (Acts 1:21-25). The Gospels likewise would hardly have been good news if they did not conclude with Christ’s resurrection. Christ’s resurrection is the prototype for all the believers, who will experience resurrection when Christ returns.<\/p>\n<p class=\"h2\" id=\"TheResurrectionAccounts\">The Resurrection Accounts<\/p>\n<p>While the resurrection of Jesus Christ is the very essence of Christianity, it has been the subject of considerable debate. Scholars have frequently noted the variations that are present in the accounts. How many and who were the women at the tomb? Was there one (Mt; Mk) or were there two (Lk; Jn) angels at the tomb? Did the women come to anoint the body (Mk; Lk) or to see the tomb (Mt)? Did the women say nothing to anyone because of fear (Mk), or did they report to the disciples (Mt)? What was the order of the appearances, and did they take place in Jerusalem (Lk; Jn 20) or in Galilee (Mt; Jn 21) or in both places? Can the appearances be harmonized? What kind of body did Jesus possess? These and many other questions have been the watershed for a great deal of contemporary scholarly debate.<\/p>\n<p>Many of these questions were not first discovered by recent scholars. Tatian in the second century sought to remove the questions by composing his <em>Diatessaron<\/em> (harmony) in hopes that Christians would accept his work as a variant-free substitute for the Gospels. Although Christians liked the harmony, they continued to faithfully transmit the Gospels, because they believed that in them, by divine inspiration, God had provided a powerful witness concerning his Son. Many today still try the way of harmonization in an effort to deal with the minutia of historical questions, but they usually miss the uniqueness of each testimony. Others emphasize the differences and speculate on the Gospel constructs, but the fact of the resurrection usually becomes lost in the details of these human constructs. Both are attempts at protecting the essence of faith and reason in different ways.<\/p>\n<h5>The Empty Tomb<\/h5>\n<p>Many explanations have been given concerning the empty tomb. Some said the body was stolen by the disciples (already suggested by Mt 28:13), but then one needs to explain the church on the basis of fraud. Others have said that the Jews could have stolen the body, or the disciples could have mistaken the tomb, but then the body would soon have been produced by the enemies. Others have said that Jesus could have lapsed into a swoon, reviving later in the cold tomb, but then the result would hardly have inspired the power of the Christian church. These explanations are all rationalistic attempts based upon a preconception that an actual resurrection of Jesus could not have happened.<\/p>\n<p>In spite of the material differences, and while the Gospel writers have used a great deal of common material in their tomb stories, they themselves refrain from employing the tomb as a basis for resurrection faith. With the exception of John 20:8, the empty tomb engendered surprise and fear. Indeed, it seemed to be an idle tale (Lk 24:11). It is not the tomb stories but the appearances of Jesus after his resurrection that gave rise to faith.<\/p>\n<h5>The Appearances<\/h5>\n<p>Unlike the tomb stories, there is little commonality of material in the appearances. Yet the appearances are the basis for faith that the unbelievable happened. An enemy like Paul was converted into a zealous apostle (Acts 9:1-22; 1 Cor 15:8). A fearful fisherman like Peter abandoned his nets (Jn 21). A doubter like Thomas uttered early Christianity’s greatest confession, calling Jesus “my Lord and my God” (20:24-28). And two weary travelers to Emmaus found new zeal to return quickly to Jerusalem and share the news about their encounter with the risen Jesus (Lk 24:13-35).<\/p>\n<p>Scholars have debated the nature of these appearances. Starting from Paul’s list of appearances (1 Cor 15:5-8), some have argued that all appearances are of the same nature, and since the Damascus-road appearance to Paul recorded in Acts seems to have been of a spiritual nature (Acts 9:1-9; cf. 22:6-11; 26:12-19), then all the appearances must have been similar. Statements that the risen Jesus was touchable (Lk 24:41-43) are rejected as later accretions to an earlier vision-type tradition. This type of argument is based on presuppositions of the impossibility of a bodily resurrection.<\/p>\n<p>Another theory was based on the division between the Jesus of history and the Christ of faith. According to this view, the resurrection was not to be regarded as a fact of history but as an experience of the faith of the disciples. The issue, however, is that the eyewitnesses of Jesus’ resurrection proclaimed the event as a historical, palpable reality.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofChristsResurrection\">The Significance of Christ’s Resurrection<\/p>\n<p>Several people were raised from the dead, as recorded in the Bible. A widow’s son was raised by Elijah, another widow’s son was raised by Jesus, and Lazarus was raised by Jesus. However, their revitalization (or resuscitation) is not the same as Christ’s resurrection. They arose only to die again; he arose to live forevermore. They arose still doomed by corruptibility; he arose incorruptible. They arose with no change to their constitution; he arose in a significantly different form.<\/p>\n<p>When the Lord arose, three significant things happened to him. He was glorified, he was transfigured, and he became spirit. All three happened simultaneously. When he was resurrected, he was glorified (see Lk 24:26). At the same time, his body was transfigured into a glorious one (Phil 3:21). Equally so—and quite mysteriously—he became life-giving spirit (1 Cor 15:45).<\/p>\n<p>Prior to the Lord’s crucifixion and resurrection, he declared, “The hour has come for the Son of Man to be glorified. Truly, truly, I say unto you, unless a grain of wheat falls into the ground and dies, it abides alone; but if it dies, it brings forth many grains” (Jn 12:23-24; literal). This declaration provides the best picture of resurrection. Paul also used this illustration. He likened the resurrection glory to a grain being sown in death and then coming forth in life. Actually, Paul used this illustration when answering two questions the Corinthians posed about resurrection: (1) How are the dead raised? and (2) With what sort of body do they come? (1 Cor 15:35).<\/p>\n<p>To the first question Paul responded, “Foolish man, what you sow is not made alive unless it dies” (1 Cor 15:36). This follows perfectly the Lord’s saying in John 12:24, and the two explain each other. The grain must die before it can be quickened. Paul devotes more explanation to the second question; and the Spirit inspired his sublime utterance to unfold this mystery. Using the same natural example of the grain of wheat, Paul revealed that the body that comes forth in resurrection is altogether different in form from that which had been sown. Through an organic process, the single bare grain is transformed into a stalk of wheat. In essence, the grain and the stalk are one and the same—the latter simply being the living growth and expressed expansion of the former. In short, the stalk is the glory of the grain, or the glorified grain. This illustration shows that Jesus’ resurrected body was altogether different from the one that was buried. In death, he had been sown in corruption, dishonor, and weakness; in resurrection, he came forth in incorruption, glory, and power. The natural body that Jesus possessed as a man became a spiritual body, and at the same time Christ became “life-giving spirit.”<\/p>\n<p>With this new spiritual existence, Christ, as spirit and through the Holy Spirit, could indwell millions of believers simultaneously. Before the resurrection, Jesus was limited by his mortal body; after his resurrection, Jesus could be experienced illimitably by all his believers. Before his resurrection, Christ could dwell only among his believers; after his resurrection, he could dwell in his believers. Because Christ became spirit through resurrection, he can be experienced by those he indwells. The Spirit of Christ now makes Christ very real and experiential to us.<\/p>\n<p>The Lord Jesus entered into a new kind of existence when he was raised from the dead because he was glorified and simultaneously became spirit—or, to coin a term, he was “pneumafied” (from the Greek word for “spirit,” <span class=\"greek\" lang=\"el\">pneuma<\/span>). It appears that when he arose the indwelling Spirit penetrated and saturated his body so as to constitute his entire being with spirit. Recent studies in the area of pneumatology (the study of the Spirit) point out that the risen Christ and the Spirit were united via Christ’s resurrection.<\/p>\n<p>William Milligan, the author of the best English classic on the subject of the resurrection, said that the risen Christ is spirit. In that classic, called <em>The Resurrection of Our Lord<\/em>, he wrote the following:<\/p>\n<p>The condition of our Lord after His Resurrection was viewed by the sacred writers as essentially a state of <span class=\"greek\" lang=\"el\">pneuma<\/span> (spirit). Not indeed that our Lord had then no body, for it is the constant lesson of Scripture that a body was possessed by him; but that the deepest, the fundamental characteristic of His state, interpenetrating even the body, and moulding it into a complete adaptation to and harmony with His spirit, was <span class=\"greek\" lang=\"el\">pneuma<\/span><em>.<\/em> In other words, it is proposed to inquire whether the word <span class=\"greek\" lang=\"el\">pneuma<\/span> in the New Testament is not used as a short description of what our Lord was after His Resurrection, in contrast with what He was during the days of His humiliation upon earth.<\/p>\n<p>Milligan went on from there to show that several Scriptures affirm that the resurrected Christ is spirit. He cited 1 Corinthians 6:17 to show that the believer who is joined with the risen Lord must be joined to him as spirit, because he who is joined to the Lord is said to be “one spirit” with him. He used 2 Corinthians 3:17-18 to demonstrate that the Lord who is the Spirit is none other than the risen Christ. He also employed 1 Timothy 3:16, Romans 1:3-4, and Hebrews 9:14 to prove that the risen Lord is spirit.<\/p>\n<p>When we read the last chapters of the Gospels, we realize that a great change had transpired in our Lord after the resurrection. By entering into glory, he had entered into a new sphere of existence. At one moment he was visible; in another he became invisible (Lk 24:31). He was defying the limitations of space and perhaps even time. In the early morning of the day of resurrection, he appeared to Mary Magdalene in the garden (Jn 20:11-17), then to some of the other women (Mt 28:9). After this, he ascended to his Father (Jn 20:17). Then he returned to appear to Peter, who had gone home (Jn 20:10; Lk 24:34). On the same day, in the late afternoon, he took a seven-mile (11.3-kilometer) walk with two disciples on their way to Emmaus (Lk 24:13-33), following which he appeared to the disciples as they were assembled in a closed room somewhere in Jerusalem (Lk 24:33-48; Jn 20:19-23). It is nearly impossible to follow a sequential, chronological order of all these happenings. What Jesus did was humanly impossible. How could he make all of these appearances on the same day? All we can say is that resurrection greatly changed his sphere of existence. As spirit, and yet with a body—a glorified one—he was no longer limited by time and space.<\/p>\n<p> Through resurrection, Jesus had acquired a different form (see Mk 16:12). As to his person, he was still the same; the Jesus who walked in Galilee and was crucified at Calvary is the same Jesus who arose. His person had not changed, nor will it ever; it is immutable. But his form did change; he is now life-giving spirit. As such, Christ is able to indwell all of his believers.<\/p>\n<p>Resurrection and regeneration are closely linked in the Scriptures—in the same way that crucifixion and redemption form an inseparable unity. As redemption was not possible without Christ’s crucifixion, so regeneration is not possible without Christ’s resurrection. The Scripture plainly says that we have been born again through the resurrection of Christ (1 Pt 1:23).<\/p>\n<p>After Christ was raised from the dead, he called the disciples his brothers (Mt 28:10; Jn 20:19), and he declared that his God was now their God, and his Father their Father. Through resurrection, the disciples had become the brothers of Jesus, possessing the same divine life and the same Father. As the firstborn from among the dead (Col 1:18; Rv 1:18), Jesus Christ became the firstborn among many brothers (Rom 8:29).<\/p>\n<p class=\"h2\" id=\"ResurrectioninGeneral\">Resurrection in General<\/p>\n<p>Paul looked for the Day of the Lord when the dead in Christ would be raised and those who were still alive would join the dead in final victory (1 Thes 4:15-18). There was no doubt in his mind that this resurrection was a glorious expectation, that it involved some type of a personalized body, and that this body would not be physical but spiritual (1 Cor 15:35-44). Paul did not speak of two resurrections, as do the Johannine texts (e.g., Jn 5:29), but merely of the resurrection to life. Perhaps the Revelation of John provides the best clue in understanding NT thought on this issue because it refers to the blessing of being part of the first resurrection (Rv 20:5-6). Although in Revelation the term “resurrection” is not used in connection with judgment, the appearance at the judgment seat and the verdict of the second death in the lake of fire indicate that a resurrection to judgment will hardly be of the same essence as resurrection to life.<\/p>\n\n<p class=\"h2\" id=\"ResurrectionandGnosticism\">Resurrection and Gnosticism<\/p>\n<p>Gnostic eschatology is indebted to the Greek view of immortality and involves the shedding of the bodily husk in the spiritual ascent of the devotee to the Pleroma, or Gnostic heaven. Because of the way Gnostics used words, the Gospel of Philip is a helpful window for understanding the Gnostic twisting of ideas. There it is argued that “those who say that the Lord died first and [then] arose are in error; because he first arose and [then] died. If anyone does not attain the resurrection first, will he not die?” (Philip 56:15-19). The concept of resurrection is de-eschatologized and defined not in terms of a truly future expectation of resurrection but in terms of a realized spiritual awakening in this world. The Gospel of Philip is also useful in perceiving why in 2 Timothy 2:17-19 the criticism was so severe against Hymenaeus and Philetus for holding that the resurrection was past. Clearly, realized eschatology was rejected in the Pauline community and by the church when it appeared in Gnosticism. And it should continue to be rejected by the church in the present day.<\/p>\n<p><em>See also<\/em> Dead, Place of the; Eschatology; Second Coming of Christ; Spirit.<\/p>","summary_ro":"RESURRECTION Act of being raised from the dead, used in the Bible in three different contexts: (1) It refers to miraculous raising of the dead back to earthly life, such as when Elijah raised a boy (1 Kgs 17:8-24), Elisha raised the Shunammite’s son (2 Kgs 4:18-37), Jesus raised both Jairus’s daughter (Mk 5:35-43) and Lazarus (Jn 11:17-44), Peter raised Dorcas (Acts 9:36-42), and Paul raised Eutychus (20:9-12). There is no hint that these resuscitations would prevent future death. (2) It refe...","summary_en":"RESURRECTION Act of being raised from the dead, used in the Bible in three different contexts: (1) It refers to miraculous raising of the dead back to earthly life, such as when Elijah raised a boy (1 Kgs 17:8-24), Elisha raised the Shunammite’s son (2 Kgs 4:18-37), Jesus raised both Jairus’s daughter (Mk 5:35-43) and Lazarus (Jn 11:17-44), Peter raised Dorcas (Acts 9:36-42), and Paul raised Eutychus (20:9-12). There is no hint that these resuscitations would prevent future death. (2) It refe...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33859,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sanctification","title_en":"Sanctification","content_ro":"<h3>SANCTIFICATION<\/h3>\n<p>Term meaning “being made holy, or purified.” It is used broadly of the whole Christian experience, though most theologians prefer to use it in a restricted sense to distinguish it from related terms, such as “regeneration,” “justification,” and “glorification.”<\/p>\n<p class=\"h2\" id=\"Definition\">Definition<\/p>\n<p>A comprehensive definition of sanctification by the New Hampshire Baptist Confession (1833) states,<\/p>\n<p>We believe that Sanctification is the process by which, according to the will of God, we are made partakers of his holiness; that it is a progressive work; that it is begun in regeneration; and that it is carried on in the hearts of believers by the presence and power of the Holy Spirit, the Sealer and Comforter, in the continual use of the appointed means—especially the Word of God, self-examination, self-denial, watchfulness, and prayer. (Article X)<\/p>\n<p>This definition helps us to distinguish sanctification from regeneration in that the latter speaks of the inception of the Christian life. Sanctification is also distinguished from glorification, which focuses on the consummation of God’s work in the believer. Put quite simply, then, regeneration refers to the beginning, sanctification to the middle, and glorification to the end of salvation.<\/p>\n<p>The distinction between sanctification and justification, on the other hand, calls for more detailed attention, both because it is subtle and because it is fundamental. In the first place, “justification,” like “regeneration,” refers (though not exclusively) to the beginning of the Christian experience, whereas the above definition emphasizes the progressive character of sanctification. Second, justification refers to a judicial act of God whereby believers are at once absolved of all their guilt and accounted legally righteous, whereas sanctification, like regeneration and glorification, calls attention to the transforming power of the Holy Spirit upon the character of God’s children.<\/p>\n<p>This distinction played an important role at the time of the Reformation. The Roman Catholic Church, in the opinion of the Reformers, confused these two doctrines by insisting that justification “is not remission of sins merely, but also the sanctification and renewal of the inward man” (Decrees of the Council of Trent, Sixth Session, 1547, ch. VII). In contrast, the Reformers emphasized that the two doctrines, although inseparable, must be distinguished. Calvin argued that, to be sure, these two elements of God’s saving act cannot be torn into parts any more than Christ can be torn: “Whomever, therefore, God receives into grace, on them he at the same time bestows the spirit of adoption, by whose power he remakes them to his own image. But if the brightness of the sun cannot be separated from its heat, shall we therefore say that the earth is warmed by its light, or lighted by its heat?” (<em>Institutes of the Christian Religion,<\/em> 3:11.6). In short, then, justification is a once-for-all, declarative act of God as Judge, whereas sanctification is a progressive change in the character of the person justified.<\/p>\n<p>One more element in the New Hampshire Baptist Confession definition requires comment, namely, the statement that “we are made partakers of his holiness.” A complete survey of what the Bible has to say about sanctification is not possible here, since practically the whole of Scripture addresses this issue in one way or another. One central theme in that teaching, however, must be emphasized: “You shall be holy as I am holy” (Lv 11:45; 1 Pt 1:16; cf. Mt 5:48). According to the Westminster Shorter Catechism (1647), by sanctification “we are renewed in the whole man after the image of God” (Question 34; see Col 3:10). Nothing can be more crucial to our view of sanctification than this truth. The standard of holiness is complete conformity to Christ’s image (Rom 8:29); anything less than that is a lowering of the scriptural standard and thus a dilution of the doctrine. The definition above, however, implies that Christ is more than our pattern: he himself provides his holiness for those united with him—he <em>is<\/em> our sanctification (1 Cor 1:30).<\/p>\n<p class=\"h2\" id=\"InitialSanctification\">Initial Sanctification<\/p>\n<p>The progressive nature of our sanctification is explicit in many passages, particularly Paul’s statement that Christians are transformed “from glory to glory” into the Lord’s image (2 Cor 3:18; see also Rom 12:1-2; Phil 3:14; Heb 6:1; 2 Pt 3:18). Moreover, the numerous commands found in Scripture imply that the Christian experiences growth.<\/p>\n<p> At the same time, however, a number of expressions in Scripture reveal that sanctification is given to the believer concurrent with regeneration. For example, Paul frequently refers to Christians as “saints,” that is, “holy ones” (Rom 1:7; Eph 1:1; etc.); this language suggests that sanctification is already the possession of believers. In fact, Paul specifically says that the Corinthian Christians “have been sanctified” (1 Cor 1:2), and he even coordinates sanctification with washing (= regeneration?) and justification as though all three elements had taken place at the same time (6:11). Perhaps more impressive is the apostle’s declaration that Christians have died to sin (Rom 6:2). One can hardly think of a more powerful figure than death, suggesting as it does a permanent, irrevocable dissolution of the believer’s relationship with sin.<\/p>\n<p>It goes without saying, of course, that these passages do not teach absolute perfection for every Christian upon conversion. Such an interpretation would bring us into conflict with the clear teaching of Scripture as a whole. Furthermore, one should note that the Corinthian “saints” were marked by woeful immaturity (1 Cor 3:1-3; 6:8; 11:17-22).<\/p>\n<p>How, then, should these passages be interpreted? Some writers have suggested that Paul is speaking of “potential” sanctification—that is, although our relationship with sin has not been actually severed, God has given us what we need for that to take place. There is an element of truth in this formulation, but it hardly does justice, by itself, to the force of Paul’s language. Coming somewhat closer to an adequate explanation is to speak of “positional” sanctification. According to this view, Paul is speaking in judicial terms regarding our status before God. One should certainly recognize a judicial element in Paul’s discussion (Rom 6:7 uses the word “justified”), but if that is all that is said, then it suggests that Romans 6 simply restates the doctrine of justification—a doubtful conclusion. Much more satisfactory is the view that Paul’s teaching contains both a judicial element and an actual, experiential reference.<\/p>\n<p class=\"h2\" id=\"ProgressiveSanctification\">Progressive Sanctification<\/p>\n<h5>Historical Survey<\/h5>\n<p>Although all Christian groups recognize the need to become transformed by the renewing of the mind (Rom 12:2), considerable differences are found among them regarding specific issues. The Reformers, generally speaking, held to what some call a “pessimistic” view of personal sanctification. This perspective is clearly reflected in the Westminster Confession of Faith (1647), which states that sanctification “is imperfect in this life; there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war” within the believer (XIII.ii). Although the confession goes on to emphasize the overcoming power of the Spirit, some Christians believe that its basic thrust obscures the need and possibility of spiritual victory.<\/p>\n<p>To some extent, the teachings of John Wesley (1703–91) may be viewed as a reaction to the usual Calvinistic and Lutheran formulations. Strongly influenced by the Pietistic movement of his day, Wesley paid much attention to the experiential side of Christianity and eventually formulated, though not with great consistency, the doctrine that “entire sanctification” is possible in this life. During the 19th century, interest in the possibility of perfection (not understood in an absolute sense, however) spread to many Christian circles. According to some, perfection resulted from the eradication of sin; according to others, spiritual victory was gained by counteracting the sin that remains even in the Christian’s heart. The latter approach became characteristic of the so-called Victorious Life Movement. These various “perfectionist” groups were subjected to a searching criticism by the Princeton theologian Benjamin B. Warfield (1851–1921). The debate has continued, though not as vigorously, ever since then.<\/p>\n<h5>The Agency in Sanctification<\/h5>\n<p>Much of the controversy focuses on the human role in sanctification. While all Christians agree that holiness would be impossible without God’s help, it is difficult to define precisely how that truth affects one’s own activity. In the Roman Catholic tradition so much stress has been placed on the cleansing power of baptism and on the meritorious character of good works that one may rightly question whether the significance of divine grace is not thereby ignored. At the other extreme stand some exponents of the Victorious Life Movement, whose stress on “let go and let God” (a slogan that has some value if properly used) sometimes suggests that believers remain completely passive in sanctification.<\/p>\n<p>No passage of Scripture is more relevant to this issue than Philippians 2:12-13, where Paul juxtaposes the command for one to work out one’s own salvation with the declaration that it is God who provides the spiritual strength necessary for the task. It may be tempting to emphasize the first part of the statement so as to ignore the fundamental significance of the second, or else to become so arrested by Paul’s stress (here and elsewhere) on divine grace that the weight of personal responsibility is overlooked. The apostle, however, appears to have deliberately and carefully preserved a fine balance between these two truths.<\/p>\n<p>Sanctification requires discipline, concentration, and effort, as is clear by the many exhortations of Scripture, especially those where the Christian life is described with such figures as running and fighting (1 Cor 9:24-27; Eph 6:10-17). But Christians must always resist the temptation to assume that they in effect sanctify themselves, that spiritual power comes from within them, and that they may therefore rely on their own strength. This is a difficult tension, though no more puzzling than the paradox of prayer (“Why pray when God, who knows our needs and who is all-wise and sovereign, will always do what is best anyway?”). Yet perhaps the real “secret” of holiness consists precisely in learning to keep that balance: relying thoroughly on God as the true agent in sanctification, while faithfully discharging one’s personal responsibility.<\/p>\n<p><em>See also<\/em> Holiness; Justification, Justified.<\/p>","content_en":"<h3>SANCTIFICATION<\/h3>\n<p>Term meaning “being made holy, or purified.” It is used broadly of the whole Christian experience, though most theologians prefer to use it in a restricted sense to distinguish it from related terms, such as “regeneration,” “justification,” and “glorification.”<\/p>\n<p class=\"h2\" id=\"Definition\">Definition<\/p>\n<p>A comprehensive definition of sanctification by the New Hampshire Baptist Confession (1833) states,<\/p>\n<p>We believe that Sanctification is the process by which, according to the will of God, we are made partakers of his holiness; that it is a progressive work; that it is begun in regeneration; and that it is carried on in the hearts of believers by the presence and power of the Holy Spirit, the Sealer and Comforter, in the continual use of the appointed means—especially the Word of God, self-examination, self-denial, watchfulness, and prayer. (Article X)<\/p>\n<p>This definition helps us to distinguish sanctification from regeneration in that the latter speaks of the inception of the Christian life. Sanctification is also distinguished from glorification, which focuses on the consummation of God’s work in the believer. Put quite simply, then, regeneration refers to the beginning, sanctification to the middle, and glorification to the end of salvation.<\/p>\n<p>The distinction between sanctification and justification, on the other hand, calls for more detailed attention, both because it is subtle and because it is fundamental. In the first place, “justification,” like “regeneration,” refers (though not exclusively) to the beginning of the Christian experience, whereas the above definition emphasizes the progressive character of sanctification. Second, justification refers to a judicial act of God whereby believers are at once absolved of all their guilt and accounted legally righteous, whereas sanctification, like regeneration and glorification, calls attention to the transforming power of the Holy Spirit upon the character of God’s children.<\/p>\n<p>This distinction played an important role at the time of the Reformation. The Roman Catholic Church, in the opinion of the Reformers, confused these two doctrines by insisting that justification “is not remission of sins merely, but also the sanctification and renewal of the inward man” (Decrees of the Council of Trent, Sixth Session, 1547, ch. VII). In contrast, the Reformers emphasized that the two doctrines, although inseparable, must be distinguished. Calvin argued that, to be sure, these two elements of God’s saving act cannot be torn into parts any more than Christ can be torn: “Whomever, therefore, God receives into grace, on them he at the same time bestows the spirit of adoption, by whose power he remakes them to his own image. But if the brightness of the sun cannot be separated from its heat, shall we therefore say that the earth is warmed by its light, or lighted by its heat?” (<em>Institutes of the Christian Religion,<\/em> 3:11.6). In short, then, justification is a once-for-all, declarative act of God as Judge, whereas sanctification is a progressive change in the character of the person justified.<\/p>\n<p>One more element in the New Hampshire Baptist Confession definition requires comment, namely, the statement that “we are made partakers of his holiness.” A complete survey of what the Bible has to say about sanctification is not possible here, since practically the whole of Scripture addresses this issue in one way or another. One central theme in that teaching, however, must be emphasized: “You shall be holy as I am holy” (Lv 11:45; 1 Pt 1:16; cf. Mt 5:48). According to the Westminster Shorter Catechism (1647), by sanctification “we are renewed in the whole man after the image of God” (Question 34; see Col 3:10). Nothing can be more crucial to our view of sanctification than this truth. The standard of holiness is complete conformity to Christ’s image (Rom 8:29); anything less than that is a lowering of the scriptural standard and thus a dilution of the doctrine. The definition above, however, implies that Christ is more than our pattern: he himself provides his holiness for those united with him—he <em>is<\/em> our sanctification (1 Cor 1:30).<\/p>\n<p class=\"h2\" id=\"InitialSanctification\">Initial Sanctification<\/p>\n<p>The progressive nature of our sanctification is explicit in many passages, particularly Paul’s statement that Christians are transformed “from glory to glory” into the Lord’s image (2 Cor 3:18; see also Rom 12:1-2; Phil 3:14; Heb 6:1; 2 Pt 3:18). Moreover, the numerous commands found in Scripture imply that the Christian experiences growth.<\/p>\n<p> At the same time, however, a number of expressions in Scripture reveal that sanctification is given to the believer concurrent with regeneration. For example, Paul frequently refers to Christians as “saints,” that is, “holy ones” (Rom 1:7; Eph 1:1; etc.); this language suggests that sanctification is already the possession of believers. In fact, Paul specifically says that the Corinthian Christians “have been sanctified” (1 Cor 1:2), and he even coordinates sanctification with washing (= regeneration?) and justification as though all three elements had taken place at the same time (6:11). Perhaps more impressive is the apostle’s declaration that Christians have died to sin (Rom 6:2). One can hardly think of a more powerful figure than death, suggesting as it does a permanent, irrevocable dissolution of the believer’s relationship with sin.<\/p>\n<p>It goes without saying, of course, that these passages do not teach absolute perfection for every Christian upon conversion. Such an interpretation would bring us into conflict with the clear teaching of Scripture as a whole. Furthermore, one should note that the Corinthian “saints” were marked by woeful immaturity (1 Cor 3:1-3; 6:8; 11:17-22).<\/p>\n<p>How, then, should these passages be interpreted? Some writers have suggested that Paul is speaking of “potential” sanctification—that is, although our relationship with sin has not been actually severed, God has given us what we need for that to take place. There is an element of truth in this formulation, but it hardly does justice, by itself, to the force of Paul’s language. Coming somewhat closer to an adequate explanation is to speak of “positional” sanctification. According to this view, Paul is speaking in judicial terms regarding our status before God. One should certainly recognize a judicial element in Paul’s discussion (Rom 6:7 uses the word “justified”), but if that is all that is said, then it suggests that Romans 6 simply restates the doctrine of justification—a doubtful conclusion. Much more satisfactory is the view that Paul’s teaching contains both a judicial element and an actual, experiential reference.<\/p>\n<p class=\"h2\" id=\"ProgressiveSanctification\">Progressive Sanctification<\/p>\n<h5>Historical Survey<\/h5>\n<p>Although all Christian groups recognize the need to become transformed by the renewing of the mind (Rom 12:2), considerable differences are found among them regarding specific issues. The Reformers, generally speaking, held to what some call a “pessimistic” view of personal sanctification. This perspective is clearly reflected in the Westminster Confession of Faith (1647), which states that sanctification “is imperfect in this life; there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war” within the believer (XIII.ii). Although the confession goes on to emphasize the overcoming power of the Spirit, some Christians believe that its basic thrust obscures the need and possibility of spiritual victory.<\/p>\n<p>To some extent, the teachings of John Wesley (1703–91) may be viewed as a reaction to the usual Calvinistic and Lutheran formulations. Strongly influenced by the Pietistic movement of his day, Wesley paid much attention to the experiential side of Christianity and eventually formulated, though not with great consistency, the doctrine that “entire sanctification” is possible in this life. During the 19th century, interest in the possibility of perfection (not understood in an absolute sense, however) spread to many Christian circles. According to some, perfection resulted from the eradication of sin; according to others, spiritual victory was gained by counteracting the sin that remains even in the Christian’s heart. The latter approach became characteristic of the so-called Victorious Life Movement. These various “perfectionist” groups were subjected to a searching criticism by the Princeton theologian Benjamin B. Warfield (1851–1921). The debate has continued, though not as vigorously, ever since then.<\/p>\n<h5>The Agency in Sanctification<\/h5>\n<p>Much of the controversy focuses on the human role in sanctification. While all Christians agree that holiness would be impossible without God’s help, it is difficult to define precisely how that truth affects one’s own activity. In the Roman Catholic tradition so much stress has been placed on the cleansing power of baptism and on the meritorious character of good works that one may rightly question whether the significance of divine grace is not thereby ignored. At the other extreme stand some exponents of the Victorious Life Movement, whose stress on “let go and let God” (a slogan that has some value if properly used) sometimes suggests that believers remain completely passive in sanctification.<\/p>\n<p>No passage of Scripture is more relevant to this issue than Philippians 2:12-13, where Paul juxtaposes the command for one to work out one’s own salvation with the declaration that it is God who provides the spiritual strength necessary for the task. It may be tempting to emphasize the first part of the statement so as to ignore the fundamental significance of the second, or else to become so arrested by Paul’s stress (here and elsewhere) on divine grace that the weight of personal responsibility is overlooked. The apostle, however, appears to have deliberately and carefully preserved a fine balance between these two truths.<\/p>\n<p>Sanctification requires discipline, concentration, and effort, as is clear by the many exhortations of Scripture, especially those where the Christian life is described with such figures as running and fighting (1 Cor 9:24-27; Eph 6:10-17). But Christians must always resist the temptation to assume that they in effect sanctify themselves, that spiritual power comes from within them, and that they may therefore rely on their own strength. This is a difficult tension, though no more puzzling than the paradox of prayer (“Why pray when God, who knows our needs and who is all-wise and sovereign, will always do what is best anyway?”). Yet perhaps the real “secret” of holiness consists precisely in learning to keep that balance: relying thoroughly on God as the true agent in sanctification, while faithfully discharging one’s personal responsibility.<\/p>\n<p><em>See also<\/em> Holiness; Justification, Justified.<\/p>","summary_ro":"SANCTIFICATION Term meaning “being made holy, or purified.” It is used broadly of the whole Christian experience, though most theologians prefer to use it in a restricted sense to distinguish it from related terms, such as “regeneration,” “justification,” and “glorification.” Definition A comprehensive definition of sanctification by the New Hampshire Baptist Confession (1833) states, We believe that Sanctification is the process by which, according to the will of God, we are made partakers o...","summary_en":"SANCTIFICATION Term meaning “being made holy, or purified.” It is used broadly of the whole Christian experience, though most theologians prefer to use it in a restricted sense to distinguish it from related terms, such as “regeneration,” “justification,” and “glorification.” Definition A comprehensive definition of sanctification by the New Hampshire Baptist Confession (1833) states, We believe that Sanctification is the process by which, according to the will of God, we are made partakers o...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35815,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Son of God","title_en":"Son of God","content_ro":"<h3>SON OF GOD<\/h3>\n<p>Term used to express the deity of Jesus of Nazareth as the unique divine Son.<\/p>\n<p>Jesus’ unique sonship is antithetical to concepts of sonship popular in the ancient world. In Hellenism, people believed a man could be a “son of the gods” in many ways: in mythology, by cohabitation of a god with a woman whose offspring was imagined to be superhuman; in politics, by giving generals and emperors high honors in the cult of Roman emperor worship; in medicine, by calling a doctor “son of Asclepius”; and eventually by ascribing to anyone with mysterious powers or qualities the title or reputation of “divine man.”<\/p>\n<p class=\"h2\" id=\"TheTermintheOldTestament\">The Term in the Old Testament<\/p>\n<p>In the OT, certain men who lived before the time of Noah (Gn 6:1-4), “the angels” (including Satan, Jb 1:6; 2:1), and other heavenly beings (Pss 29:1; 82:6; 89:6, <span>rsv<\/span> mg) are called “sons of God.” Israel as a people was the chosen son of God. This corporate sonship became the basis of Israel’s redemption from Egypt: “Israel is my first-born son” (Ex 4:22; cf. Jer 31:9). Corporate sonship was the context for focus on personal sonship in the divine sanction of David as king: “I will be his father, and he will be my son” (2 Sm 7:14). David’s “adoptive” sonship was by divine decree: “I will proclaim the decree: . . . ‘You are my son; today I have become your Father’ ” (Ps 2:7); and it was the prophetic prototype of the “essential” sonship of Jesus, David’s royal son (Mt 3:17; Mk 1:11; Lk 3:22; Acts 13:33; Heb 1:5; 5:5). Other messianic prophecies ascribe divine names to the Davidic Messiah: “Immanuel” (Is 7:13-14) and “Mighty God, Everlasting Father” (Is 9:6-7). These are fulfilled in Jesus (Mt 1:23; 21:4-10; 22:41-45).<\/p>\n<p class=\"h2\" id=\"IntheGospels\">In the Gospels<\/p>\n<p>Jesus’ identity as the Son of God is revealed in the Gospels in three distinct ways.<\/p>\n<p>The first is his <em>eternal, personal sonship.<\/em> Jesus’ personal sonship is revealed in Peter’s confession, “You are the Christ, the Son of the living God” (Mt 16:16) and in Jesus’ identification of himself at his trial: “ ‘Are you the Christ, the Son of the Blessed One?’ . . . ‘I am,’ said Jesus” (Mk 14:61-62). In both instances, the issue is his personal being or essence, his eternal identity.<\/p>\n<p>Long before Creation, even from eternity, the Father and the Son enjoyed fellowship with each other. We know this because the Bible tells us so—but not in any great detail. For the most part, the Scriptures are silent about the premundane scene. And yet there are a few verses that lift the veil slightly and give us a glimpse into that sublime, divine relationship that always existed between the Father and the Son.<\/p>\n<p>Of all the books in the Bible, the Gospel of John has the most to say about the relationship between the Father and the Son. It is from John’s inspired pen that we read from the outset, “In the beginning was the Word, and the Word was with God, and the Word was God.” This is a rather flat rendering. The Greek conveys something more picturesque: “In the beginning was the Word, and the Word was face to face with God, and the Word was himself God.” Imagine, the Word, who was the preincarnate Son of God, was face to face with God. The expression “face to face” translates the Greek preposition <span class=\"greek\" lang=\"el\">pros<\/span> (short for <span class=\"greek\" lang=\"el\">prosopon pros prosopon<\/span><em>,<\/em> “face to face,” a common expression in koine Greek.) The expression signifies intimate fellowship. The Father and Son enjoyed such an intimate fellowship from eternity. How they must have delighted in each other!<\/p>\n<p>After the Son of God became a man and began his ministry on earth, he referred to the relationship he enjoyed with the Father before the foundation of the world. Jesus spoke of what he had seen and heard together with the Father before coming to earth (see John 3:13 and 8:38). Jesus longed to return to that glorious sphere. In his prayer before going to the cross (in ch 17), he asked the Father to glorify him with the glory he had with the Father before the world was (v 5). Jesus wanted to recapture his primordial equality with the Father—something he had willingly relinquished for the sake of his Father’s plan (see Phil 2:6-7). As he prayed to the Father, a wonderful utterance escaped from his lips: “Father, . . . you loved me before the foundation of the world” (Jn 17:24). God’s Son, the unique Son, was the single object of the Father’s love.<\/p>\n<p>The second aspect of Jesus’ sonship is his <em>nativity sonship.<\/em> The nativity of Jesus is traced to the direct, spiritual paternity of God. Jesus is the Son of God because his incarnation and birth into the human race was created by the Holy Spirit. In Matthew, Jesus’ conception “is of the Holy Spirit” (Mt 1:20). He is to be named “Jesus” (meaning Yahweh is salvation) “because he will save his people from their sins” (v 21), and “Immanuel” (God with us) because he is himself the Son of God in human flesh (v 23). In Luke, Jesus’ conception was by the Holy Spirit and the power of the Most High (Lk 1:31, 35), so Jesus was called “the Son of God” (v 35). If the father of Jesus had been the man Joseph, he would have been called “Jesus, the son of Joseph.” Luke’s teaching clearly means that since the Spirit of God was the father of Jesus, this son of the virgin Mary is properly called “Jesus, the Son of God.”<\/p>\n<p>The third aspect is his <em>messianic sonship.<\/em> Jesus is the Father’s Son and representative, whose earthly mission is to establish the kingdom of God. At his baptism, he began his mission with the Father’s coronation: “This is my beloved Son, with whom I am well pleased” (Mt 3:17; cf. Ps 2:7). Jesus received a similar pronouncement from heaven at his Transfiguration (Lk 9:35). As the messianic Son, Jesus perfectly completed the redeeming work given him to do by his Father.<\/p>\n<p class=\"h2\" id=\"IntheNewTestamentEpistles\">In the New Testament Epistles<\/p>\n<p>Paul spoke of the essential, ontological sonship of Jesus—not as an isolated fact, but in the context of his redemptive work. It was as God’s Son that Jesus took human nature (Rom 1:3) and as “the Son of God” that he was resurrected and enthroned in power (Mt 28:18; Rom 1:4; 1 Cor 15:28). The Incarnation is spoken of as “God sending his own Son” (Rom 8:3; Gal 4:4) for humanity’s redemption, a redemption that was accomplished “through the death of his Son” (Rom 5:10; 8:29, 32). As a consequence, believers can have “fellowship with his Son, Jesus Christ our Lord” (1 Cor 1:9), and they can live by faith in “the Son of God” (Gal 2:20). Paul’s first preaching was “that Jesus is the Son of God” (Acts 9:20); this was later expounded by Paul in the light of Psalm 2:7 (see Acts 13:33).<\/p>\n<p>In Hebrews, Jesus is “the Son,” who is God’s “firstborn” and personal “heir,” who is creator and sustainer of the universe, and who is the “radiance of God’s glory” (Heb 1:2-12; 3:6; 5:5). As the Son, he is the final and eternal High Priest who ascended to heaven and whose mediatorial work remains perfect forever (4:14; 6:6; 7:3, 28). In 1 John 4 and 5, belief in Jesus as the incarnate Son of God is essential for salvation; disbelief comes from the spirit of the Antichrist.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Teachings of; Messiah; Son of Man.<\/p>","content_en":"<h3>SON OF GOD<\/h3>\n<p>Term used to express the deity of Jesus of Nazareth as the unique divine Son.<\/p>\n<p>Jesus’ unique sonship is antithetical to concepts of sonship popular in the ancient world. In Hellenism, people believed a man could be a “son of the gods” in many ways: in mythology, by cohabitation of a god with a woman whose offspring was imagined to be superhuman; in politics, by giving generals and emperors high honors in the cult of Roman emperor worship; in medicine, by calling a doctor “son of Asclepius”; and eventually by ascribing to anyone with mysterious powers or qualities the title or reputation of “divine man.”<\/p>\n<p class=\"h2\" id=\"TheTermintheOldTestament\">The Term in the Old Testament<\/p>\n<p>In the OT, certain men who lived before the time of Noah (Gn 6:1-4), “the angels” (including Satan, Jb 1:6; 2:1), and other heavenly beings (Pss 29:1; 82:6; 89:6, <span>rsv<\/span> mg) are called “sons of God.” Israel as a people was the chosen son of God. This corporate sonship became the basis of Israel’s redemption from Egypt: “Israel is my first-born son” (Ex 4:22; cf. Jer 31:9). Corporate sonship was the context for focus on personal sonship in the divine sanction of David as king: “I will be his father, and he will be my son” (2 Sm 7:14). David’s “adoptive” sonship was by divine decree: “I will proclaim the decree: . . . ‘You are my son; today I have become your Father’ ” (Ps 2:7); and it was the prophetic prototype of the “essential” sonship of Jesus, David’s royal son (Mt 3:17; Mk 1:11; Lk 3:22; Acts 13:33; Heb 1:5; 5:5). Other messianic prophecies ascribe divine names to the Davidic Messiah: “Immanuel” (Is 7:13-14) and “Mighty God, Everlasting Father” (Is 9:6-7). These are fulfilled in Jesus (Mt 1:23; 21:4-10; 22:41-45).<\/p>\n<p class=\"h2\" id=\"IntheGospels\">In the Gospels<\/p>\n<p>Jesus’ identity as the Son of God is revealed in the Gospels in three distinct ways.<\/p>\n<p>The first is his <em>eternal, personal sonship.<\/em> Jesus’ personal sonship is revealed in Peter’s confession, “You are the Christ, the Son of the living God” (Mt 16:16) and in Jesus’ identification of himself at his trial: “ ‘Are you the Christ, the Son of the Blessed One?’ . . . ‘I am,’ said Jesus” (Mk 14:61-62). In both instances, the issue is his personal being or essence, his eternal identity.<\/p>\n<p>Long before Creation, even from eternity, the Father and the Son enjoyed fellowship with each other. We know this because the Bible tells us so—but not in any great detail. For the most part, the Scriptures are silent about the premundane scene. And yet there are a few verses that lift the veil slightly and give us a glimpse into that sublime, divine relationship that always existed between the Father and the Son.<\/p>\n<p>Of all the books in the Bible, the Gospel of John has the most to say about the relationship between the Father and the Son. It is from John’s inspired pen that we read from the outset, “In the beginning was the Word, and the Word was with God, and the Word was God.” This is a rather flat rendering. The Greek conveys something more picturesque: “In the beginning was the Word, and the Word was face to face with God, and the Word was himself God.” Imagine, the Word, who was the preincarnate Son of God, was face to face with God. The expression “face to face” translates the Greek preposition <span class=\"greek\" lang=\"el\">pros<\/span> (short for <span class=\"greek\" lang=\"el\">prosopon pros prosopon<\/span><em>,<\/em> “face to face,” a common expression in koine Greek.) The expression signifies intimate fellowship. The Father and Son enjoyed such an intimate fellowship from eternity. How they must have delighted in each other!<\/p>\n<p>After the Son of God became a man and began his ministry on earth, he referred to the relationship he enjoyed with the Father before the foundation of the world. Jesus spoke of what he had seen and heard together with the Father before coming to earth (see John 3:13 and 8:38). Jesus longed to return to that glorious sphere. In his prayer before going to the cross (in ch 17), he asked the Father to glorify him with the glory he had with the Father before the world was (v 5). Jesus wanted to recapture his primordial equality with the Father—something he had willingly relinquished for the sake of his Father’s plan (see Phil 2:6-7). As he prayed to the Father, a wonderful utterance escaped from his lips: “Father, . . . you loved me before the foundation of the world” (Jn 17:24). God’s Son, the unique Son, was the single object of the Father’s love.<\/p>\n<p>The second aspect of Jesus’ sonship is his <em>nativity sonship.<\/em> The nativity of Jesus is traced to the direct, spiritual paternity of God. Jesus is the Son of God because his incarnation and birth into the human race was created by the Holy Spirit. In Matthew, Jesus’ conception “is of the Holy Spirit” (Mt 1:20). He is to be named “Jesus” (meaning Yahweh is salvation) “because he will save his people from their sins” (v 21), and “Immanuel” (God with us) because he is himself the Son of God in human flesh (v 23). In Luke, Jesus’ conception was by the Holy Spirit and the power of the Most High (Lk 1:31, 35), so Jesus was called “the Son of God” (v 35). If the father of Jesus had been the man Joseph, he would have been called “Jesus, the son of Joseph.” Luke’s teaching clearly means that since the Spirit of God was the father of Jesus, this son of the virgin Mary is properly called “Jesus, the Son of God.”<\/p>\n<p>The third aspect is his <em>messianic sonship.<\/em> Jesus is the Father’s Son and representative, whose earthly mission is to establish the kingdom of God. At his baptism, he began his mission with the Father’s coronation: “This is my beloved Son, with whom I am well pleased” (Mt 3:17; cf. Ps 2:7). Jesus received a similar pronouncement from heaven at his Transfiguration (Lk 9:35). As the messianic Son, Jesus perfectly completed the redeeming work given him to do by his Father.<\/p>\n<p class=\"h2\" id=\"IntheNewTestamentEpistles\">In the New Testament Epistles<\/p>\n<p>Paul spoke of the essential, ontological sonship of Jesus—not as an isolated fact, but in the context of his redemptive work. It was as God’s Son that Jesus took human nature (Rom 1:3) and as “the Son of God” that he was resurrected and enthroned in power (Mt 28:18; Rom 1:4; 1 Cor 15:28). The Incarnation is spoken of as “God sending his own Son” (Rom 8:3; Gal 4:4) for humanity’s redemption, a redemption that was accomplished “through the death of his Son” (Rom 5:10; 8:29, 32). As a consequence, believers can have “fellowship with his Son, Jesus Christ our Lord” (1 Cor 1:9), and they can live by faith in “the Son of God” (Gal 2:20). Paul’s first preaching was “that Jesus is the Son of God” (Acts 9:20); this was later expounded by Paul in the light of Psalm 2:7 (see Acts 13:33).<\/p>\n<p>In Hebrews, Jesus is “the Son,” who is God’s “firstborn” and personal “heir,” who is creator and sustainer of the universe, and who is the “radiance of God’s glory” (Heb 1:2-12; 3:6; 5:5). As the Son, he is the final and eternal High Priest who ascended to heaven and whose mediatorial work remains perfect forever (4:14; 6:6; 7:3, 28). In 1 John 4 and 5, belief in Jesus as the incarnate Son of God is essential for salvation; disbelief comes from the spirit of the Antichrist.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Teachings of; Messiah; Son of Man.<\/p>","summary_ro":"SON OF GOD Term used to express the deity of Jesus of Nazareth as the unique divine Son. Jesus’ unique sonship is antithetical to concepts of sonship popular in the ancient world. In Hellenism, people believed a man could be a “son of the gods” in many ways: in mythology, by cohabitation of a god with a woman whose offspring was imagined to be superhuman; in politics, by giving generals and emperors high honors in the cult of Roman emperor worship; in medicine, by calling a doctor “son of Asc...","summary_en":"SON OF GOD Term used to express the deity of Jesus of Nazareth as the unique divine Son. Jesus’ unique sonship is antithetical to concepts of sonship popular in the ancient world. In Hellenism, people believed a man could be a “son of the gods” in many ways: in mythology, by cohabitation of a god with a woman whose offspring was imagined to be superhuman; in politics, by giving generals and emperors high honors in the cult of Roman emperor worship; in medicine, by calling a doctor “son of Asc...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39883,"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":40176,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Should Translators Use the Expression “Only Begotten”?","title_en":"Should Translators Use the Expression “Only Begotten”?","content_ro":"<h3>Should Translators Use the Expression “Only Begotten”?<\/h3>\n<blockquote><p>The phrase “only begotten” is not an accurate translation and should not be used in any of the nine passages noted above. This phrase is derived from the Latin Vulgate (a translation of the Bible from about the fifth century that has been quite influential on other translations) and reflects certain theological debates about the person of Christ. While the language of the Word being born of God is present in the second century, the most notable occurrence of this language is the creed from the Council of Nicaea in <span>AD<\/span> 325. This creed speaks of the Son of God as begotten of the Father, unique—that is, from the substance of the Father—God from God, light from light, true God from true God, begotten and not made, of one substance with the Father. This creed was the result of the rejection of the heresy that the Son of God was the first created being. Ultimately, the phrase “begotten, not made” leads to what theologians call the doctrine of the eternal generation of the Son. It is an attempt to say that the Son is derived from the Father but that he is eternal with the Father. However, this discussion is an attempt to explain the mystery of the Trinity and goes far beyond the biblical text.<\/p><\/blockquote>\n<p>Whether there is any biblical passage that speaks of the Son being born from the Father is doubtful at best. The use of Psalm 2:7 in Acts 13:33, Hebrews 1:5, and 5:5 (“You are my son, today I have begotten you”) refers to the resurrection and exaltation of Christ. The use of “firstborn” (Rom 8:29; Col 1:15, 18; Heb 1:6) stresses sovereignty rather than birth. The only text that possibly points to the idea of the Son’s being born from the Father is 1 John 5:18, but the meaning of the words “the one having been born from God” is debated both because of a textual variant and because of the grammar. The words may refer to Christians instead of the Son.<\/p>\n<p>In the end it must be said that “only begotten” is an incorrect translation. The idea being stressed is the uniqueness of Jesus’ relation to the Father, not any kind of birth per se.<\/p>","content_en":"<h3>Should Translators Use the Expression “Only Begotten”?<\/h3>\n<blockquote><p>The phrase “only begotten” is not an accurate translation and should not be used in any of the nine passages noted above. This phrase is derived from the Latin Vulgate (a translation of the Bible from about the fifth century that has been quite influential on other translations) and reflects certain theological debates about the person of Christ. While the language of the Word being born of God is present in the second century, the most notable occurrence of this language is the creed from the Council of Nicaea in <span>AD<\/span> 325. This creed speaks of the Son of God as begotten of the Father, unique—that is, from the substance of the Father—God from God, light from light, true God from true God, begotten and not made, of one substance with the Father. This creed was the result of the rejection of the heresy that the Son of God was the first created being. Ultimately, the phrase “begotten, not made” leads to what theologians call the doctrine of the eternal generation of the Son. It is an attempt to say that the Son is derived from the Father but that he is eternal with the Father. However, this discussion is an attempt to explain the mystery of the Trinity and goes far beyond the biblical text.<\/p><\/blockquote>\n<p>Whether there is any biblical passage that speaks of the Son being born from the Father is doubtful at best. The use of Psalm 2:7 in Acts 13:33, Hebrews 1:5, and 5:5 (“You are my son, today I have begotten you”) refers to the resurrection and exaltation of Christ. The use of “firstborn” (Rom 8:29; Col 1:15, 18; Heb 1:6) stresses sovereignty rather than birth. The only text that possibly points to the idea of the Son’s being born from the Father is 1 John 5:18, but the meaning of the words “the one having been born from God” is debated both because of a textual variant and because of the grammar. The words may refer to Christians instead of the Son.<\/p>\n<p>In the end it must be said that “only begotten” is an incorrect translation. The idea being stressed is the uniqueness of Jesus’ relation to the Father, not any kind of birth per se.<\/p>","summary_ro":"Should Translators Use the Expression “Only Begotten”? The phrase “only begotten” is not an accurate translation and should not be used in any of the nine passages noted above. This phrase is derived from the Latin Vulgate (a translation of the Bible from about the fifth century that has been quite influential on other translations) and reflects certain theological debates about the person of Christ. While the language of the Word being born of God is present in the second century, the most n...","summary_en":"Should Translators Use the Expression “Only Begotten”? The phrase “only begotten” is not an accurate translation and should not be used in any of the nine passages noted above. This phrase is derived from the Latin Vulgate (a translation of the Bible from about the fifth century that has been quite influential on other translations) and reflects certain theological debates about the person of Christ. While the language of the Word being born of God is present in the second century, the most n...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40293,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Mystery of Election","title_en":"The Mystery of Election","content_ro":"<h3>The Mystery of Election<\/h3>\n<blockquote><p>In the teaching of Augustine and Calvin, the doctrine of election is of fundamental importance. They taught that God had chosen before the creation of the world to save a number of specific individuals from sin and judgment and to give them eternal life. Those whom he chose did nothing to deserve it; their merits are no better than the rest of humankind who will be judged for their sins. But in his mercy God decided to save some; therefore, he chose them and sent Jesus to be their Savior. The Holy Spirit regenerates and brings to faith through an “effectual calling” those whom God has elected. God’s Spirit effectively persuades each of them to submit to the gospel, so they are guaranteed recipients of eternal life.<\/p><\/blockquote>\n<p>This choice by God to save some selectively may seem unjust. But God is not obliged to show mercy to anybody; he is free to show mercy as he pleases. People cannot protest that because they were not the elect, they never had a chance of being saved. They never deserved that chance anyway. But anybody who hears the gospel and responds to it with faith can know that he is one of the elect. Whoever rejects the gospel has only his own sinfulness to blame.<\/p>\n<p>Many Christians reject that explanation of God’s election. They maintain that, although it appears to be logically consistent with Scripture, it makes God the prisoner of his own plan. His predestination of certain individuals to salvation commits him personally to a detailed, predetermined, unilateral course of action that reduces human action to a charade and renders it insignificant. God ceases to be a person dealing with persons.<\/p>\n<p>The Augustinian and Calvinist view of election, according to its critics, also makes God out to be arbitrary in his choice of the elect. In effect, chance becomes the arbiter of human destiny rather than a holy and loving God. Those difficulties arise because, they say, the teaching of Scripture has been pressed into an artificial logical system that distorts it.<\/p>\n<p>Some Christians avoid the difficulties by saying that God elects “those whom he foreknew” (Rom 8:29), that is, those whom he knew beforehand would respond to the gospel in faith. Augustine briefly held that view but eventually rejected it. Many believe that the “solution” produces even greater logical problems and undermines the sovereignty of God.<\/p>\n<p>Karl Barth proposed an alternative solution. Instead of teaching that God has chosen to save some of humankind and has passed by the others or chosen to reject them, Barth has noted how Jesus is spoken of in Scripture as “the Elect One.” Jesus is the object both of God’s rejection and of his election. In him the human race was rejected and endured judgment for its sins, Barth argued, but in him also the race is chosen and appointed to salvation. It is thus in Jesus Christ that we are chosen by God (Eph 1:4). Barth’s interpretation could conceivably lead to universalism (that is, the view that all humanity will be saved), but Barth explicitly rejected that as a necessary conclusion. He insisted that a person may reject his or her calling and election. Nevertheless, difficulties remain. It has been argued that Barth’s view places too much weight on one text and also that it confuses God’s election of Jesus for service with his election to salvation of the whole human race.<\/p>\n<p>The teaching of Scripture should not be overly systematized. In the words of the Westminster Confession, election is a “high mystery . . . to be handled with special prudence and care, that men attending the will of God revealed in his word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal salvation” (3:8).<\/p>","content_en":"<h3>The Mystery of Election<\/h3>\n<blockquote><p>In the teaching of Augustine and Calvin, the doctrine of election is of fundamental importance. They taught that God had chosen before the creation of the world to save a number of specific individuals from sin and judgment and to give them eternal life. Those whom he chose did nothing to deserve it; their merits are no better than the rest of humankind who will be judged for their sins. But in his mercy God decided to save some; therefore, he chose them and sent Jesus to be their Savior. The Holy Spirit regenerates and brings to faith through an “effectual calling” those whom God has elected. God’s Spirit effectively persuades each of them to submit to the gospel, so they are guaranteed recipients of eternal life.<\/p><\/blockquote>\n<p>This choice by God to save some selectively may seem unjust. But God is not obliged to show mercy to anybody; he is free to show mercy as he pleases. People cannot protest that because they were not the elect, they never had a chance of being saved. They never deserved that chance anyway. But anybody who hears the gospel and responds to it with faith can know that he is one of the elect. Whoever rejects the gospel has only his own sinfulness to blame.<\/p>\n<p>Many Christians reject that explanation of God’s election. They maintain that, although it appears to be logically consistent with Scripture, it makes God the prisoner of his own plan. His predestination of certain individuals to salvation commits him personally to a detailed, predetermined, unilateral course of action that reduces human action to a charade and renders it insignificant. God ceases to be a person dealing with persons.<\/p>\n<p>The Augustinian and Calvinist view of election, according to its critics, also makes God out to be arbitrary in his choice of the elect. In effect, chance becomes the arbiter of human destiny rather than a holy and loving God. Those difficulties arise because, they say, the teaching of Scripture has been pressed into an artificial logical system that distorts it.<\/p>\n<p>Some Christians avoid the difficulties by saying that God elects “those whom he foreknew” (Rom 8:29), that is, those whom he knew beforehand would respond to the gospel in faith. Augustine briefly held that view but eventually rejected it. Many believe that the “solution” produces even greater logical problems and undermines the sovereignty of God.<\/p>\n<p>Karl Barth proposed an alternative solution. Instead of teaching that God has chosen to save some of humankind and has passed by the others or chosen to reject them, Barth has noted how Jesus is spoken of in Scripture as “the Elect One.” Jesus is the object both of God’s rejection and of his election. In him the human race was rejected and endured judgment for its sins, Barth argued, but in him also the race is chosen and appointed to salvation. It is thus in Jesus Christ that we are chosen by God (Eph 1:4). Barth’s interpretation could conceivably lead to universalism (that is, the view that all humanity will be saved), but Barth explicitly rejected that as a necessary conclusion. He insisted that a person may reject his or her calling and election. Nevertheless, difficulties remain. It has been argued that Barth’s view places too much weight on one text and also that it confuses God’s election of Jesus for service with his election to salvation of the whole human race.<\/p>\n<p>The teaching of Scripture should not be overly systematized. In the words of the Westminster Confession, election is a “high mystery . . . to be handled with special prudence and care, that men attending the will of God revealed in his word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal salvation” (3:8).<\/p>","summary_ro":"The Mystery of Election In the teaching of Augustine and Calvin, the doctrine of election is of fundamental importance. They taught that God had chosen before the creation of the world to save a number of specific individuals from sin and judgment and to give them eternal life. Those whom he chose did nothing to deserve it; their merits are no better than the rest of humankind who will be judged for their sins. But in his mercy God decided to save some; therefore, he chose them and sent Jesus...","summary_en":"The Mystery of Election In the teaching of Augustine and Calvin, the doctrine of election is of fundamental importance. They taught that God had chosen before the creation of the world to save a number of specific individuals from sin and judgment and to give them eternal life. Those whom he chose did nothing to deserve it; their merits are no better than the rest of humankind who will be judged for their sins. But in his mercy God decided to save some; therefore, he chose them and sent Jesus...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":42612,"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":70238,"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":97864,"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":125490,"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":13968,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Glorification","title_en":"Glorification","content_ro":"<h3>GLORIFICATION<\/h3>\n<p>The expression of God’s glory and splendor. The Hebrew word for “glory” originally meant “weighty, heavy, or important.” From there it moved to the idea of an influential, rich, or prominent person. In ancient cultures the wealthy and the powerful were marked by the finery of their dress and jewels. Hence, a person’s glory meant the ostentatious signs of wealth and power. Glory also suggested beauty, since fine clothes and jewels were items of beauty. The concept was then extended to God.<\/p>\n<p class=\"h2\" id=\"GloryofGod\">Glory of God<\/p>\n<p>In the OT the glory of God means something obvious about God. The book of Exodus is rich with references to God’s glory. There was the fiery pillar and the glory that entered into the Holy of Holies in the tabernacle (cf. 40:34-38).<\/p>\n<p>In the making of the tabernacle (Ex 25–27), the concepts of glory and beauty are joined. There is evidence that the “goodness” of the Lord that Moses saw (Ex 33:19) could also be translated as “beauty.” Hence, God’s glory is his beauty.<\/p>\n<p>The NT continues the thought of the OT that God is a God of glory (cf. the vision of God in his glory in Rv 4). But the primary message in the NT centers on the glory of Christ. The transfiguration of Christ was a breaking out into the open of his glory (Mt 17:1-8). The apostle Paul called Jesus the Lord of glory (1 Cor 2:8) and wrote that the glory of God radiated from his face (2 Cor 3:18). John’s Gospel is uniquely the Gospel of glory. In the Incarnation, the Son of God showed the glory that was his as the only begotten of the Father (Jn 1:14). The raising of Lazarus was a manifestation of the glory of God in Christ (11:40). Jesus’ prayer in John 17 is filled with comments on the glory of Christ, including the affirmation that the disciples of the Lord would share in that glory.<\/p>\n<p class=\"h2\" id=\"GlorificationoftheBeliever\">Glorification of the Believer<\/p>\n<p>In 2 Corinthians 3:18 spiritual transformation is described as a changing from glory to glory. Glorification is implied as the last event in the change from glory to glory. In the process of salvation Paul lists glorification as the last and final event (Rom 8:28-30). The verb used in verse 30 is in the past tense, which some have taken to mean the certainty and finality of glorification. Glorification is the completion, the consummation, the perfection, the full realization of salvation.<\/p>\n<p>Glorification is the perfection of sanctification as it pertains to one’s inner character. No one passage treats this theme extensively, but Ephesians 5:27 may be taken for all. In that passage Paul wrote of presenting the church to Christ, but what he says of the church is true of each Christian. Jesus will present the church to himself in “splendor, without spot or wrinkle or any such thing, that she [the church] might be holy and without blemish.” Or in the language of 2 Timothy 2:10, “Therefore I endure everything for the sake of the elect, that they also may obtain salvation in Christ Jesus with its eternal glory” (<span>rsv<\/span>).<\/p>\n<p>Just as the inner person undergoes glorification, so does the believer’s body. Paul calls the resurrection of the body the redemption of the body (Rom 8:23). In Philippians 3:21 Paul speaks of the transformation of bodies of humiliation (i.e., humiliated by sin and mortality) into bodies of glory identical to that of Christ. The power that shall do this is the power of God by which he subjects all things to his reign.<\/p>\n<p>The most extensive treatment on the glorification of the body is found in 1 Corinthians 15, with some additional details in 2 Corinthians 5. Paul’s theme in 1 Corinthians 15 is that as Christians have borne the image of the mortal clay of Adam, they shall bear the image of the immortal Son of God. Paul contrasts the two bodies. The present body is perishable; the resurrection body will be imperishable. This body is one of dishonor; the resurrection body will be one of glory. This body is one of weakness; the resurrection body is one of power. This body is of the current physical order; the resurrection body will be of the future, spiritual, eternal order.<\/p>\n<p>Salvation involves justification, regeneration, and sanctification in this life. In the life to come it means the glorification of the inner person and the resurrection of the body in glory. But such a glorified person must live in a glorified environment. Hence, Scripture must logically end the course of salvation with a glorious new heaven, new earth, and a new Jerusalem.<\/p>\n<p><em>See also<\/em> Glory; Resurrection.<\/p>","content_en":"<h3>GLORIFICATION<\/h3>\n<p>The expression of God’s glory and splendor. The Hebrew word for “glory” originally meant “weighty, heavy, or important.” From there it moved to the idea of an influential, rich, or prominent person. In ancient cultures the wealthy and the powerful were marked by the finery of their dress and jewels. Hence, a person’s glory meant the ostentatious signs of wealth and power. Glory also suggested beauty, since fine clothes and jewels were items of beauty. The concept was then extended to God.<\/p>\n<p class=\"h2\" id=\"GloryofGod\">Glory of God<\/p>\n<p>In the OT the glory of God means something obvious about God. The book of Exodus is rich with references to God’s glory. There was the fiery pillar and the glory that entered into the Holy of Holies in the tabernacle (cf. 40:34-38).<\/p>\n<p>In the making of the tabernacle (Ex 25–27), the concepts of glory and beauty are joined. There is evidence that the “goodness” of the Lord that Moses saw (Ex 33:19) could also be translated as “beauty.” Hence, God’s glory is his beauty.<\/p>\n<p>The NT continues the thought of the OT that God is a God of glory (cf. the vision of God in his glory in Rv 4). But the primary message in the NT centers on the glory of Christ. The transfiguration of Christ was a breaking out into the open of his glory (Mt 17:1-8). The apostle Paul called Jesus the Lord of glory (1 Cor 2:8) and wrote that the glory of God radiated from his face (2 Cor 3:18). John’s Gospel is uniquely the Gospel of glory. In the Incarnation, the Son of God showed the glory that was his as the only begotten of the Father (Jn 1:14). The raising of Lazarus was a manifestation of the glory of God in Christ (11:40). Jesus’ prayer in John 17 is filled with comments on the glory of Christ, including the affirmation that the disciples of the Lord would share in that glory.<\/p>\n<p class=\"h2\" id=\"GlorificationoftheBeliever\">Glorification of the Believer<\/p>\n<p>In 2 Corinthians 3:18 spiritual transformation is described as a changing from glory to glory. Glorification is implied as the last event in the change from glory to glory. In the process of salvation Paul lists glorification as the last and final event (Rom 8:28-30). The verb used in verse 30 is in the past tense, which some have taken to mean the certainty and finality of glorification. Glorification is the completion, the consummation, the perfection, the full realization of salvation.<\/p>\n<p>Glorification is the perfection of sanctification as it pertains to one’s inner character. No one passage treats this theme extensively, but Ephesians 5:27 may be taken for all. In that passage Paul wrote of presenting the church to Christ, but what he says of the church is true of each Christian. Jesus will present the church to himself in “splendor, without spot or wrinkle or any such thing, that she [the church] might be holy and without blemish.” Or in the language of 2 Timothy 2:10, “Therefore I endure everything for the sake of the elect, that they also may obtain salvation in Christ Jesus with its eternal glory” (<span>rsv<\/span>).<\/p>\n<p>Just as the inner person undergoes glorification, so does the believer’s body. Paul calls the resurrection of the body the redemption of the body (Rom 8:23). In Philippians 3:21 Paul speaks of the transformation of bodies of humiliation (i.e., humiliated by sin and mortality) into bodies of glory identical to that of Christ. The power that shall do this is the power of God by which he subjects all things to his reign.<\/p>\n<p>The most extensive treatment on the glorification of the body is found in 1 Corinthians 15, with some additional details in 2 Corinthians 5. Paul’s theme in 1 Corinthians 15 is that as Christians have borne the image of the mortal clay of Adam, they shall bear the image of the immortal Son of God. Paul contrasts the two bodies. The present body is perishable; the resurrection body will be imperishable. This body is one of dishonor; the resurrection body will be one of glory. This body is one of weakness; the resurrection body is one of power. This body is of the current physical order; the resurrection body will be of the future, spiritual, eternal order.<\/p>\n<p>Salvation involves justification, regeneration, and sanctification in this life. In the life to come it means the glorification of the inner person and the resurrection of the body in glory. But such a glorified person must live in a glorified environment. Hence, Scripture must logically end the course of salvation with a glorious new heaven, new earth, and a new Jerusalem.<\/p>\n<p><em>See also<\/em> Glory; Resurrection.<\/p>","summary_ro":"GLORIFICATION The expression of God’s glory and splendor. The Hebrew word for “glory” originally meant “weighty, heavy, or important.” From there it moved to the idea of an influential, rich, or prominent person. In ancient cultures the wealthy and the powerful were marked by the finery of their dress and jewels. Hence, a person’s glory meant the ostentatious signs of wealth and power. Glory also suggested beauty, since fine clothes and jewels were items of beauty. The concept was then extend...","summary_en":"GLORIFICATION The expression of God’s glory and splendor. The Hebrew word for “glory” originally meant “weighty, heavy, or important.” From there it moved to the idea of an influential, rich, or prominent person. In ancient cultures the wealthy and the powerful were marked by the finery of their dress and jewels. Hence, a person’s glory meant the ostentatious signs of wealth and power. Glory also suggested beauty, since fine clothes and jewels were items of beauty. The concept was then extend...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14059,"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":33158,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Righteousness","title_en":"Righteousness","content_ro":"<h3>RIGHTEOUSNESS<\/h3>\n<p>The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and customers, ruler and citizens, and God and people. Depending on the fulfillment of one’s expectations, an individual could be called righteous and his or her acts and speech could be designated as righteous. The opposite of righteous is “evil,” “wicked,” or “wrong” (cf. Ps 1:6; Zep 3:5).<\/p>\n<p>In Israel the concept of righteousness transformed all of life, both religious and secular. Israel had been called into existence as a separate nation through which Yahweh was to witness to the nations concerning his universal rule, his nature, and his expectations of life on earth. This meant that Israel required a revelation from God so that they might learn his will and be instructed in maintaining a relationship with him. The quality of a person’s relationship with God is directly linked to his relationship with his fellow human.<\/p>\n<p>God is righteous (2 Chr 12:6; Pss 7:9; 103:17; Zep 3:5; Zec 8:8). His righteousness is dynamic, since it describes his acts on behalf of his people and also the nature of his relationship with them. All of God’s acts are righteous (cf. Dt 32:4; Jgs 5:11; Ps 103:6), and God’s people rejoiced in the righteous acts of God (Ps 89:16). Because God is righteous, he expects righteousness of others, who are to reflect the nature of their Creator. The expected response to God’s rule is in the form of righteousness, that is, conformity to his rule and will. In this basic sense, Noah is called “righteous” because he walked with God and showed integrity in comparison to his contemporaries (Gn 6:9). After humanity’s fall and acts of rebellion, culminating in the Flood and the dispersion at Babel, God renewed his relationship with humanity in Abraham and his descendants. Abraham was righteous because he ordered his life by the revealed will of God (15:6; cf. 17:1; 18:19; 26:5).<\/p>\n<p>The Lord revealed to Israel even more clearly how they were to relate to him and to each other. The law in Israel was for the purpose of helping the people of God to live in conformity to the will of God and thereby be righteous. The person who was devoted to the service of God in worship and life was called righteous (cf. Mal 3:18). Thus, righteousness is a state of integrity in relation to God and one’s neighbor, expressing itself in one’s acts and speech.<\/p>\n<p>The hope for an era characterized by righteousness was rooted in the prophetic revelation of the messianic rule and the establishment of God’s kingdom on earth (Is 11:1-9), whose rule will extend to the nations (vv 10-16) and last forever (9:7). Isaiah developed the revelation of the glorious, victorious entrance of the kingdom of God in a most exquisite way, when his enemies will be subdued and his people will be gathered together and will live in a state of peace in his presence. The acts of restoration, extending from Israel’s return from exile until the final coming of the external kingdom are, in his prophetic purview, the demonstration of God’s righteous acts. He forgives, restores, remains faithful, loves, elects, and sends his Spirit to renew his people and to bestow on them all the benefits of the renewed covenant relationship. Both Jews and Gentiles will be the recipients of his righteous acts (Is 45:8, 23; 46:13, 48:18; 51:5, 8, 16; 56:1; 59:17; 60:17; 61:10-11).<\/p>\n<p>Out of concern for the salvation of his people and the establishment of his everlasting kingdom, God revealed his righteousness in the sending of his beloved Son. The coming of Christ marks an era of renewal of his relationship with people, the renewal of the covenant and renewal of his kingdom on earth. The older covenant was mediated by Moses; the covenant was renewed by the Son of God, who came “to fulfill all righteousness” (Mt 3:15). The message of Jesus is consistent with the OT in the close identification of God’s kingdom with his righteousness (6:33; 13:43). Jesus also taught that God expects all people to live in harmony with his will (7:21). Jesus is God’s final revelation of what God requires of individuals so as to enter the kingdom and to live righteously.<\/p>\n<p> But individuals cannot attain this righteousness by their own merits; it is a gift from God (Rom 3:21–5:21). There is no righteousness apart from Jesus Christ. In the proclamation of the gospel of Jesus we discover that “it is through faith that a righteous person has life” (Rom 1:17; cf. Hb 2:4). Therefore, the Father requires acceptance of his Son as his appointed means of justification (Rom 3:25-26; 5:9). God declares people to be righteous when they put their trust in his Son (Rom 8:33-34; 2 Cor 3:18; 11:15). God pardons sins, is reconciled with sinners, and grants his peace to them (Rom 5:1, 9-11; Eph 2:14-17). Those who have been declared righteous enjoy a new relationship. They are “sons of God” by adoption. The Father relates to his children righteously and expects them to relate righteously to him.<\/p>\n<p>The fullness of righteousness will be manifest at the coming of the Lord Jesus, when all those who have been justified will also be glorified (Rom 8:30). The goal of salvation history moves toward the final glorious manifestation of God’s kingdom, when all creation will be renewed in “righteousness”—that is, all creation will be right with God (2 Pt 3:13).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Justification, Justified; Law, Biblical Concept of.<\/p>","content_en":"<h3>RIGHTEOUSNESS<\/h3>\n<p>The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and customers, ruler and citizens, and God and people. Depending on the fulfillment of one’s expectations, an individual could be called righteous and his or her acts and speech could be designated as righteous. The opposite of righteous is “evil,” “wicked,” or “wrong” (cf. Ps 1:6; Zep 3:5).<\/p>\n<p>In Israel the concept of righteousness transformed all of life, both religious and secular. Israel had been called into existence as a separate nation through which Yahweh was to witness to the nations concerning his universal rule, his nature, and his expectations of life on earth. This meant that Israel required a revelation from God so that they might learn his will and be instructed in maintaining a relationship with him. The quality of a person’s relationship with God is directly linked to his relationship with his fellow human.<\/p>\n<p>God is righteous (2 Chr 12:6; Pss 7:9; 103:17; Zep 3:5; Zec 8:8). His righteousness is dynamic, since it describes his acts on behalf of his people and also the nature of his relationship with them. All of God’s acts are righteous (cf. Dt 32:4; Jgs 5:11; Ps 103:6), and God’s people rejoiced in the righteous acts of God (Ps 89:16). Because God is righteous, he expects righteousness of others, who are to reflect the nature of their Creator. The expected response to God’s rule is in the form of righteousness, that is, conformity to his rule and will. In this basic sense, Noah is called “righteous” because he walked with God and showed integrity in comparison to his contemporaries (Gn 6:9). After humanity’s fall and acts of rebellion, culminating in the Flood and the dispersion at Babel, God renewed his relationship with humanity in Abraham and his descendants. Abraham was righteous because he ordered his life by the revealed will of God (15:6; cf. 17:1; 18:19; 26:5).<\/p>\n<p>The Lord revealed to Israel even more clearly how they were to relate to him and to each other. The law in Israel was for the purpose of helping the people of God to live in conformity to the will of God and thereby be righteous. The person who was devoted to the service of God in worship and life was called righteous (cf. Mal 3:18). Thus, righteousness is a state of integrity in relation to God and one’s neighbor, expressing itself in one’s acts and speech.<\/p>\n<p>The hope for an era characterized by righteousness was rooted in the prophetic revelation of the messianic rule and the establishment of God’s kingdom on earth (Is 11:1-9), whose rule will extend to the nations (vv 10-16) and last forever (9:7). Isaiah developed the revelation of the glorious, victorious entrance of the kingdom of God in a most exquisite way, when his enemies will be subdued and his people will be gathered together and will live in a state of peace in his presence. The acts of restoration, extending from Israel’s return from exile until the final coming of the external kingdom are, in his prophetic purview, the demonstration of God’s righteous acts. He forgives, restores, remains faithful, loves, elects, and sends his Spirit to renew his people and to bestow on them all the benefits of the renewed covenant relationship. Both Jews and Gentiles will be the recipients of his righteous acts (Is 45:8, 23; 46:13, 48:18; 51:5, 8, 16; 56:1; 59:17; 60:17; 61:10-11).<\/p>\n<p>Out of concern for the salvation of his people and the establishment of his everlasting kingdom, God revealed his righteousness in the sending of his beloved Son. The coming of Christ marks an era of renewal of his relationship with people, the renewal of the covenant and renewal of his kingdom on earth. The older covenant was mediated by Moses; the covenant was renewed by the Son of God, who came “to fulfill all righteousness” (Mt 3:15). The message of Jesus is consistent with the OT in the close identification of God’s kingdom with his righteousness (6:33; 13:43). Jesus also taught that God expects all people to live in harmony with his will (7:21). Jesus is God’s final revelation of what God requires of individuals so as to enter the kingdom and to live righteously.<\/p>\n<p> But individuals cannot attain this righteousness by their own merits; it is a gift from God (Rom 3:21–5:21). There is no righteousness apart from Jesus Christ. In the proclamation of the gospel of Jesus we discover that “it is through faith that a righteous person has life” (Rom 1:17; cf. Hb 2:4). Therefore, the Father requires acceptance of his Son as his appointed means of justification (Rom 3:25-26; 5:9). God declares people to be righteous when they put their trust in his Son (Rom 8:33-34; 2 Cor 3:18; 11:15). God pardons sins, is reconciled with sinners, and grants his peace to them (Rom 5:1, 9-11; Eph 2:14-17). Those who have been declared righteous enjoy a new relationship. They are “sons of God” by adoption. The Father relates to his children righteously and expects them to relate righteously to him.<\/p>\n<p>The fullness of righteousness will be manifest at the coming of the Lord Jesus, when all those who have been justified will also be glorified (Rom 8:30). The goal of salvation history moves toward the final glorious manifestation of God’s kingdom, when all creation will be renewed in “righteousness”—that is, all creation will be right with God (2 Pt 3:13).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Justification, Justified; Law, Biblical Concept of.<\/p>","summary_ro":"RIGHTEOUSNESS The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and cust...","summary_en":"RIGHTEOUSNESS The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and cust...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57318,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:30","title_en":"Study Note: Romani 8:30","content_ro":"<p><strong>8:30<\/strong> <em>gave them his glory:<\/em> Elsewhere in this passage, the <em>glory<\/em> Christians will experience is consistently in the future (8:18, 21, 23). The past tense here refers to God’s past decision to glorify us in the future. We have not yet entered into our inheritance, but the Father has irrevocably determined to give us his glory.<\/p>","content_en":"<p><strong>8:30<\/strong> <em>gave them his glory:<\/em> Elsewhere in this passage, the <em>glory<\/em> Christians will experience is consistently in the future (8:18, 21, 23). The past tense here refers to God’s past decision to glorify us in the future. We have not yet entered into our inheritance, but the Father has irrevocably determined to give us his glory.<\/p>","summary_ro":"8:30 gave them his glory: Elsewhere in this passage, the glory Christians will experience is consistently in the future (8:18, 21, 23). The past tense here refers to God’s past decision to glorify us in the future. We have not yet entered into our inheritance, but the Father has irrevocably determined to give us his glory.","summary_en":"8:30 gave them his glory: Elsewhere in this passage, the glory Christians will experience is consistently in the future (8:18, 21, 23). The past tense here refers to God’s past decision to glorify us in the future. We have not yet entered into our inheritance, but the Father has irrevocably determined to give us his glory.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84944,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:30","title_en":"Study Note: Romani 8:30","content_ro":"<p><strong>8:30<\/strong> <em>gave them his glory:<\/em> Elsewhere in this passage, the <em>glory<\/em> Christians will experience is consistently in the future (8:18, 21, 23). The past tense here refers to God’s past decision to glorify us in the future. We have not yet entered into our inheritance, but the Father has irrevocably determined to give us his glory.<\/p>","content_en":"<p><strong>8:30<\/strong> <em>gave them his glory:<\/em> Elsewhere in this passage, the <em>glory<\/em> Christians will experience is consistently in the future (8:18, 21, 23). The past tense here refers to God’s past decision to glorify us in the future. We have not yet entered into our inheritance, but the Father has irrevocably determined to give us his glory.<\/p>","summary_ro":"8:30 gave them his glory: Elsewhere in this passage, the glory Christians will experience is consistently in the future (8:18, 21, 23). The past tense here refers to God’s past decision to glorify us in the future. We have not yet entered into our inheritance, but the Father has irrevocably determined to give us his glory.","summary_en":"8:30 gave them his glory: Elsewhere in this passage, the glory Christians will experience is consistently in the future (8:18, 21, 23). The past tense here refers to God’s past decision to glorify us in the future. We have not yet entered into our inheritance, but the Father has irrevocably determined to give us his glory.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112570,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:30","title_en":"Study Note: Romani 8:30","content_ro":"<p><strong>8:30<\/strong> <em>gave them his glory:<\/em> Elsewhere in this passage, the <em>glory<\/em> Christians will experience is consistently in the future (8:18, 21, 23). The past tense here refers to God’s past decision to glorify us in the future. We have not yet entered into our inheritance, but the Father has irrevocably determined to give us his glory.<\/p>","content_en":"<p><strong>8:30<\/strong> <em>gave them his glory:<\/em> Elsewhere in this passage, the <em>glory<\/em> Christians will experience is consistently in the future (8:18, 21, 23). The past tense here refers to God’s past decision to glorify us in the future. We have not yet entered into our inheritance, but the Father has irrevocably determined to give us his glory.<\/p>","summary_ro":"8:30 gave them his glory: Elsewhere in this passage, the glory Christians will experience is consistently in the future (8:18, 21, 23). The past tense here refers to God’s past decision to glorify us in the future. We have not yet entered into our inheritance, but the Father has irrevocably determined to give us his glory.","summary_en":"8:30 gave them his glory: Elsewhere in this passage, the glory Christians will experience is consistently in the future (8:18, 21, 23). The past tense here refers to God’s past decision to glorify us in the future. We have not yet entered into our inheritance, but the Father has irrevocably determined to give us his glory.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140196,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:30","title_en":"Study Note: Romani 8:30","content_ro":"<p><strong>8:30<\/strong> <em>gave them his glory:<\/em> Elsewhere in this passage, the <em>glory<\/em> Christians will experience is consistently in the future (8:18, 21, 23). The past tense here refers to God’s past decision to glorify us in the future. We have not yet entered into our inheritance, but the Father has irrevocably determined to give us his glory.<\/p>","content_en":"<p><strong>8:30<\/strong> <em>gave them his glory:<\/em> Elsewhere in this passage, the <em>glory<\/em> Christians will experience is consistently in the future (8:18, 21, 23). The past tense here refers to God’s past decision to glorify us in the future. We have not yet entered into our inheritance, but the Father has irrevocably determined to give us his glory.<\/p>","summary_ro":"8:30 gave them his glory: Elsewhere in this passage, the glory Christians will experience is consistently in the future (8:18, 21, 23). The past tense here refers to God’s past decision to glorify us in the future. We have not yet entered into our inheritance, but the Father has irrevocably determined to give us his glory.","summary_en":"8:30 gave them his glory: Elsewhere in this passage, the glory Christians will experience is consistently in the future (8:18, 21, 23). The past tense here refers to God’s past decision to glorify us in the future. We have not yet entered into our inheritance, but the Father has irrevocably determined to give us his glory.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":57319,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:31","title_en":"Study Note: Romani 8:31","content_ro":"<p><strong>8:31<\/strong> <em>such wonderful things:<\/em> Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.<\/p>","content_en":"<p><strong>8:31<\/strong> <em>such wonderful things:<\/em> Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.<\/p>","summary_ro":"8:31 such wonderful things: Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.","summary_en":"8:31 such wonderful things: Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84945,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:31","title_en":"Study Note: Romani 8:31","content_ro":"<p><strong>8:31<\/strong> <em>such wonderful things:<\/em> Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.<\/p>","content_en":"<p><strong>8:31<\/strong> <em>such wonderful things:<\/em> Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.<\/p>","summary_ro":"8:31 such wonderful things: Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.","summary_en":"8:31 such wonderful things: Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112571,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:31","title_en":"Study Note: Romani 8:31","content_ro":"<p><strong>8:31<\/strong> <em>such wonderful things:<\/em> Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.<\/p>","content_en":"<p><strong>8:31<\/strong> <em>such wonderful things:<\/em> Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.<\/p>","summary_ro":"8:31 such wonderful things: Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.","summary_en":"8:31 such wonderful things: Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140197,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:31","title_en":"Study Note: Romani 8:31","content_ro":"<p><strong>8:31<\/strong> <em>such wonderful things:<\/em> Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.<\/p>","content_en":"<p><strong>8:31<\/strong> <em>such wonderful things:<\/em> Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.<\/p>","summary_ro":"8:31 such wonderful things: Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.","summary_en":"8:31 such wonderful things: Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60727,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88353,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115979,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143605,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"32":[{"id":23583,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Love","title_en":"Love","content_ro":"<h3>LOVE<\/h3>\n<p>Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Sexual love <em>(<\/em><span class=\"hebrew\" lang=\"he\">ahabah<\/span> and <span class=\"hebrew\" lang=\"he\">dod<\/span><em>)<\/em> is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word <span class=\"hebrew\" lang=\"he\">hesed<\/span><em>,<\/em> which is sometimes rendered “loyalty” (2 Sm 22:26, <span>rsv<\/span>), but more often “steadfast love” or “loving-kindness.”<\/p>\n<p>The connotation of this significant word is clear in Hosea 2:19-20: “I will make you my wife forever, showing you righteousness and justice, unfailing love and compassion. I will be faithful to you and make you mine, and you will finally know me as <span>Lord<\/span>” (<span>nlt<\/span>); in Job 6:14-15, where kindness is compared with treachery; and in 1 Samuel 20:8, which speaks of covenanted kindness. This unshakable, steadfast love of God is contrasted with the unpredictable, capricious moods of heathen deities. <span class=\"hebrew\" lang=\"he\">Hesed<\/span> is not an emotional response to beauty, merit, or kindness but rather a moral attitude dedicated to another’s good, whether or not that other is lovable, worthy, or responsive (see Dt 7:7-9).<\/p>\n<p>This enduring loyalty, rooted in an unswerving purpose of good, could be stern, determined to discipline a wayward people, as several prophets warned. But God’s love does not change. Through exile and failure it persisted with infinite patience, neither condoning evil nor abandoning the evildoers. It has within it kindness, tenderness, and compassion (Pss 86:15; 103:1-18; 136; Hos 11:1-4), but its chief characteristic is an accepted moral obligation for another’s welfare.<\/p>\n<p>Nevertheless, response was expected. The Law enjoined wholehearted love and gratitude for God’s choosing and redeeming of Israel (Dt 6:20-25). This was to be shown in worship and especially in humane treatment of the poor, the defenseless, the resident alien, slaves, widows, and all suffering oppression and cruelty. Hosea similarly expected steadfast love among people to result from the steadfast love of God toward people (Hos 6:6; 7:1-7; 10:12-13).<\/p>\n<p>Love for God and for “your neighbor as yourself” (Lv 19:18) are thus linked in Israel’s law and prophecy. While much love of another kind lies within the OT, these are the major points: God’s loving initiative, the moral quality of love, and the close relationship between love for God with loving others.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Of the Greek words available to describe love, <span class=\"greek\" lang=\"el\">eros<\/span> (sexual love) does not occur in the NT. <span class=\"greek\" lang=\"el\">Phileo<\/span><em>,<\/em> connoting natural affection, occurs some 25 times, with <span class=\"greek\" lang=\"el\">philadelphia<\/span> (brotherly love) five times, and <span class=\"greek\" lang=\"el\">philia<\/span> (friendship) only in James 4:4. <span class=\"greek\" lang=\"el\">Storge<\/span><em>,<\/em> connoting natural affection between relatives, appears occasionally in compounds. By far the most frequent word is <span class=\"greek\" lang=\"el\">agape<\/span><em>,<\/em> generally assumed to mean moral goodwill that proceeds from esteem, principle, or duty rather than attraction of charm. <span class=\"greek\" lang=\"el\">Agape<\/span> is very similar in meaning to <span class=\"hebrew\" lang=\"he\">hesed<\/span> in that both denote dedication. <span class=\"greek\" lang=\"el\">Agape<\/span> specifically means to love the undeserving, despite disappointment and rejection. The difference between <span class=\"greek\" lang=\"el\">agapao<\/span> and <span class=\"greek\" lang=\"el\">phileo<\/span> is difficult to sustain in all passages. <span class=\"greek\" lang=\"el\">Agape<\/span> is especially appropriate for divine love. <span class=\"greek\" lang=\"el\">Agape<\/span> was long believed to be a Christian coinage, but pagan occurrences have recently been claimed. The verb <span class=\"greek\" lang=\"el\">agapao<\/span> was frequent in the Greek OT. Though <span class=\"greek\" lang=\"el\">agape<\/span> has more to do with moral principle than with inclination or liking, it never means the cold religious kindness shown from duty alone, as scriptural examples abundantly prove.<\/p>\n<h5>In the Synoptic Gospels<\/h5>\n<p>In a sinful and suffering world, Jesus’ divine love showed itself supremely in compassion and healing for the distressed and in redemptive concern for the alienated and the self-despairing. Hence, the kingdom Christ proclaimed offered good news to the poor, captives, blind, and oppressed (Mt 11:2-5; Lk 4:18), while the attitude of Jesus toward those ostracized, despised, or grieving over sin in some far country of the soul assured them of forgiveness and a welcome return to the Father’s house (Lk 15). Such forgiveness was free, its only precondition being readiness to receive it in repentance and faith.<\/p>\n<p>Moreover, the good news of divine love does impose its own obligation: to love God and to love others as God does (Mt 5:44-48). The first and greatest commandment in God’s law is “You shall love the Lord your God. . . . And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets” (Mt 22:35-40, <span>rsv<\/span>; cf. Lv 19:18; Dt 6:5).<\/p>\n<p>The first commandment is not identical with, lost in, or only fulfilled through the second; it is separate and primary. What Jesus meant by loving God is indicated by his own habits of public worship, private prayer, and absolute obedience. Love for one’s neighbor is nowhere defined but everywhere illustrated. In the parable of the good Samaritan, “neighbor” is shown to mean anyone near enough to help, and love involves whatever service the neighbor’s situation demands. The parable of the sheep and goats shows love feeding the hungry, clothing the naked, visiting the sick and the imprisoned. In the untiring example of Jesus, love heals, teaches, adapts instruction to the hearers by parable and symbolic language, defends those criticized or despised, pronounces forgiveness, comforts the bereaved, befriends the lonely. We are to love others as he has loved us and as we love ourselves. Such imaginative transfer of self-love does good without expecting return, never returns ill treatment, ensures unfailing courtesy even to the lowliest, sustains thoughtful understanding that tempers judgment.<\/p>\n<p>To Jesus, the outstanding sin was lovelessness, the willful omission of any possible good, passing by on the other side while others suffer, ignoring the destitute at one’s gate, withholding forgiveness. Lovelessness was made worse by self-righteousness, censoriousness, the religious insensitivity that ignores another’s distress to preserve some petty ritual regulation. In the end, obedience to or neglect of the law of love will determine everyone’s eternal destiny (Mt 25:31-46).<\/p>\n<h5>In the Writings of Paul<\/h5>\n<p>The apostolic church quickly grasped the revolutionary principle that love is enough. Paul’s declaration that love fulfills the whole law is almost a quotation from Jesus. His exposition of various commandments against adultery, killing, stealing, and coveting is summarized in loving, because love can do no wrong to a neighbor (Rom 13:8-10). Ephesians 4:25–5:2 makes the same point another way: all bitterness, anger, lying, stealing, slander, and malice are to be replaced by tenderness, forgiveness, and kindness.<\/p>\n<p>Love is, for Paul, “the law of Christ,” supreme and sufficient (Gal 5:14; 6:2), and Paul neatly defines what alone “avails” in Christianity as “faith working through love” (5:6). He insists that the supreme manifestation of the Spirit that Christians should covet is “the more excellent way” of love (1 Cor 12:27–13:13; cf. Rom 5:5; Gal 5:22). Here, too, he contrasts love with five other expressions of religious zeal much prized at Corinth in order to show that each is profitless without love (1 Cor 13:1-3). He ends the chapter by comparing love with faith and hope, the other enduring elements of religious experience, and declares love to be the greatest.<\/p>\n<p>Paul’s description of love in action includes liberality, acts of mercy, and hospitality; avoidance of revenge; sympathy; rejoicing with others; sharing of weakness, shame, or need; restoring, supporting, and edifying others, giving them all honor, kindness, forgiveness, encouragement; restraining criticism, even of the divisive, overscrupulous “weaker brother”—the list is almost endless. More generally, love is revealed as a quality of activity, of thinking, and of suffering (1 Cor 13:4-8). In brief, love does no harm and omits no good; it is God’s law.<\/p>\n<p>According to Paul, God showed his love for us in that Christ died for us. Because of his great love, he made us alive in Christ; in that love we live, by it we conquer, and from it nothing shall separate us (Rom 5:8; 8:32-39; 2 Cor 13:14; Eph 2:4; 2 Thes 2:16; Ti 3:4-5). Our love reflects the love first “poured into our hearts” (Rom 5:5), and it is directed toward Christ (1 Cor 7; 16:22; Eph 6:24) and toward others, whom we love for his sake.<\/p>\n<h5>In the Writings of John<\/h5>\n<p>What John later recalled, and reflected upon, forms the crown of biblical teaching about love. For John, love was the foundation of all that had happened—“God so loved the world” (Jn 3:16; 16:27; 17:23). This is how we know love at all: Christ laid down his life for us (1 Jn 3:16). The mutual love of Father, Son, and disciples must be the fundamental fact in Christianity because God himself is love (4:8, 16).<\/p>\n<p>We know this by the Incarnation and by the cross (1 Jn 4:9-10). Thus we know and believe the love God has for us, and that love itself is divine (“of God”). It follows that “he who loves is born of God.” “He who does not love does not know God.” Such a person “is in the darkness,” “is not of God,” and “remains in death.” No one has ever seen God; nevertheless “if we love, . . . God abides in us” and we in God.<\/p>\n<p>God’s love is thus prior and original; if we love at all, it is “because he first loved.” Our love is directed first toward God, and John is exceedingly searching in his tests of that Godward love. It demands that we “love not the world,” that we “keep his word [and] his commandments,” and that we love our Christian brothers and sisters. This commandment we received from Christ, “that he who loves God should love his brother also,” for “if God so loved us, we also ought to love one another.” Twelve times John stressed the duty of mutual loyalty and love. Indeed, if one closes his heart against his brother or sister, “how does God’s love abide in him?”<\/p>\n<p>This emphasis upon the mutual love of Christians has been held a serious limitation of the love Jesus required. “Your brother” appears to have supplanted “your neighbor.” In this respect the commandment given in the upper room (Jn 13:34) is “new” compared with that in Matthew 22:39 (citing Lv 19:18), and the circumstances explain why. The night on which Jesus was betrayed was shadowed by the surrounding world’s hostility, the imminent crucifixion, and the defection of Judas. All the future depended upon the mutual loyalty of the 11 disciples, standing together under social pressure. By the time of John’s letter, new defections had rent the church. A perversion of the gospel called Gnosticism, essentially intellectualist, proud, “giving no heed to love” (Ignatius), had drawn away leaders and adherents (1 Jn 2:19, 26). Once again mutual loyalty was all-important, and John wrote expressly to consolidate and maintain the apostolic fellowship (1 Jn 1:3).<\/p>\n<p>However, love for one’s fellow Christians does not exclude, but instead leads on to, a wider love (cf. 2 Pt 1:7). John insists that God loved the whole world (Jn 3:16; 1 Jn 2:2; 4:14). Moreover, if love fails within the Christian fellowship, it certainly will not flourish beyond it but evaporate in mere words (1 Jn 3:18).<\/p>\n<p>In countering the loveless conceit of Gnostic Christianity, John’s concern was with the basic commandment of love to God and people as at once the criterion and the consummation of true Christian life. He does not, therefore, detail the many-sided expressions of love. For description of love in action, his mind recalls Christ’s words about “keeping commandments” and “laying down life” in sacrifice (Jn 15:10, 13; 1 Jn 3:16), and he mentioned especially love’s noticing a brother’s need, and so sharing this world’s goods (v 17). Terse as these expressions are, they contain the heart of Christian love. John’s forthright realism in testing all religious claims ensures that for him love could be no vague sentimentalism.<\/p>\n<p>The Christian ideal can only be socially fulfilled within a disciple band, a divine kingdom, the Father’s family, the Christian fellowship. In Scripture, love is no abstract idea, conceived to provide a self-explanatory, self-motivating “norm” to resolve the problem in every moral situation. It is rooted in the divine nature, expressed in the coming and death of Christ, experienced in salvation, and so kindled within the saved. Thus it is central, essential, and indispensable to Christianity. For God is love.<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Mercy; Wrath of God.<\/p>","content_en":"<h3>LOVE<\/h3>\n<p>Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Sexual love <em>(<\/em><span class=\"hebrew\" lang=\"he\">ahabah<\/span> and <span class=\"hebrew\" lang=\"he\">dod<\/span><em>)<\/em> is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word <span class=\"hebrew\" lang=\"he\">hesed<\/span><em>,<\/em> which is sometimes rendered “loyalty” (2 Sm 22:26, <span>rsv<\/span>), but more often “steadfast love” or “loving-kindness.”<\/p>\n<p>The connotation of this significant word is clear in Hosea 2:19-20: “I will make you my wife forever, showing you righteousness and justice, unfailing love and compassion. I will be faithful to you and make you mine, and you will finally know me as <span>Lord<\/span>” (<span>nlt<\/span>); in Job 6:14-15, where kindness is compared with treachery; and in 1 Samuel 20:8, which speaks of covenanted kindness. This unshakable, steadfast love of God is contrasted with the unpredictable, capricious moods of heathen deities. <span class=\"hebrew\" lang=\"he\">Hesed<\/span> is not an emotional response to beauty, merit, or kindness but rather a moral attitude dedicated to another’s good, whether or not that other is lovable, worthy, or responsive (see Dt 7:7-9).<\/p>\n<p>This enduring loyalty, rooted in an unswerving purpose of good, could be stern, determined to discipline a wayward people, as several prophets warned. But God’s love does not change. Through exile and failure it persisted with infinite patience, neither condoning evil nor abandoning the evildoers. It has within it kindness, tenderness, and compassion (Pss 86:15; 103:1-18; 136; Hos 11:1-4), but its chief characteristic is an accepted moral obligation for another’s welfare.<\/p>\n<p>Nevertheless, response was expected. The Law enjoined wholehearted love and gratitude for God’s choosing and redeeming of Israel (Dt 6:20-25). This was to be shown in worship and especially in humane treatment of the poor, the defenseless, the resident alien, slaves, widows, and all suffering oppression and cruelty. Hosea similarly expected steadfast love among people to result from the steadfast love of God toward people (Hos 6:6; 7:1-7; 10:12-13).<\/p>\n<p>Love for God and for “your neighbor as yourself” (Lv 19:18) are thus linked in Israel’s law and prophecy. While much love of another kind lies within the OT, these are the major points: God’s loving initiative, the moral quality of love, and the close relationship between love for God with loving others.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Of the Greek words available to describe love, <span class=\"greek\" lang=\"el\">eros<\/span> (sexual love) does not occur in the NT. <span class=\"greek\" lang=\"el\">Phileo<\/span><em>,<\/em> connoting natural affection, occurs some 25 times, with <span class=\"greek\" lang=\"el\">philadelphia<\/span> (brotherly love) five times, and <span class=\"greek\" lang=\"el\">philia<\/span> (friendship) only in James 4:4. <span class=\"greek\" lang=\"el\">Storge<\/span><em>,<\/em> connoting natural affection between relatives, appears occasionally in compounds. By far the most frequent word is <span class=\"greek\" lang=\"el\">agape<\/span><em>,<\/em> generally assumed to mean moral goodwill that proceeds from esteem, principle, or duty rather than attraction of charm. <span class=\"greek\" lang=\"el\">Agape<\/span> is very similar in meaning to <span class=\"hebrew\" lang=\"he\">hesed<\/span> in that both denote dedication. <span class=\"greek\" lang=\"el\">Agape<\/span> specifically means to love the undeserving, despite disappointment and rejection. The difference between <span class=\"greek\" lang=\"el\">agapao<\/span> and <span class=\"greek\" lang=\"el\">phileo<\/span> is difficult to sustain in all passages. <span class=\"greek\" lang=\"el\">Agape<\/span> is especially appropriate for divine love. <span class=\"greek\" lang=\"el\">Agape<\/span> was long believed to be a Christian coinage, but pagan occurrences have recently been claimed. The verb <span class=\"greek\" lang=\"el\">agapao<\/span> was frequent in the Greek OT. Though <span class=\"greek\" lang=\"el\">agape<\/span> has more to do with moral principle than with inclination or liking, it never means the cold religious kindness shown from duty alone, as scriptural examples abundantly prove.<\/p>\n<h5>In the Synoptic Gospels<\/h5>\n<p>In a sinful and suffering world, Jesus’ divine love showed itself supremely in compassion and healing for the distressed and in redemptive concern for the alienated and the self-despairing. Hence, the kingdom Christ proclaimed offered good news to the poor, captives, blind, and oppressed (Mt 11:2-5; Lk 4:18), while the attitude of Jesus toward those ostracized, despised, or grieving over sin in some far country of the soul assured them of forgiveness and a welcome return to the Father’s house (Lk 15). Such forgiveness was free, its only precondition being readiness to receive it in repentance and faith.<\/p>\n<p>Moreover, the good news of divine love does impose its own obligation: to love God and to love others as God does (Mt 5:44-48). The first and greatest commandment in God’s law is “You shall love the Lord your God. . . . And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets” (Mt 22:35-40, <span>rsv<\/span>; cf. Lv 19:18; Dt 6:5).<\/p>\n<p>The first commandment is not identical with, lost in, or only fulfilled through the second; it is separate and primary. What Jesus meant by loving God is indicated by his own habits of public worship, private prayer, and absolute obedience. Love for one’s neighbor is nowhere defined but everywhere illustrated. In the parable of the good Samaritan, “neighbor” is shown to mean anyone near enough to help, and love involves whatever service the neighbor’s situation demands. The parable of the sheep and goats shows love feeding the hungry, clothing the naked, visiting the sick and the imprisoned. In the untiring example of Jesus, love heals, teaches, adapts instruction to the hearers by parable and symbolic language, defends those criticized or despised, pronounces forgiveness, comforts the bereaved, befriends the lonely. We are to love others as he has loved us and as we love ourselves. Such imaginative transfer of self-love does good without expecting return, never returns ill treatment, ensures unfailing courtesy even to the lowliest, sustains thoughtful understanding that tempers judgment.<\/p>\n<p>To Jesus, the outstanding sin was lovelessness, the willful omission of any possible good, passing by on the other side while others suffer, ignoring the destitute at one’s gate, withholding forgiveness. Lovelessness was made worse by self-righteousness, censoriousness, the religious insensitivity that ignores another’s distress to preserve some petty ritual regulation. In the end, obedience to or neglect of the law of love will determine everyone’s eternal destiny (Mt 25:31-46).<\/p>\n<h5>In the Writings of Paul<\/h5>\n<p>The apostolic church quickly grasped the revolutionary principle that love is enough. Paul’s declaration that love fulfills the whole law is almost a quotation from Jesus. His exposition of various commandments against adultery, killing, stealing, and coveting is summarized in loving, because love can do no wrong to a neighbor (Rom 13:8-10). Ephesians 4:25–5:2 makes the same point another way: all bitterness, anger, lying, stealing, slander, and malice are to be replaced by tenderness, forgiveness, and kindness.<\/p>\n<p>Love is, for Paul, “the law of Christ,” supreme and sufficient (Gal 5:14; 6:2), and Paul neatly defines what alone “avails” in Christianity as “faith working through love” (5:6). He insists that the supreme manifestation of the Spirit that Christians should covet is “the more excellent way” of love (1 Cor 12:27–13:13; cf. Rom 5:5; Gal 5:22). Here, too, he contrasts love with five other expressions of religious zeal much prized at Corinth in order to show that each is profitless without love (1 Cor 13:1-3). He ends the chapter by comparing love with faith and hope, the other enduring elements of religious experience, and declares love to be the greatest.<\/p>\n<p>Paul’s description of love in action includes liberality, acts of mercy, and hospitality; avoidance of revenge; sympathy; rejoicing with others; sharing of weakness, shame, or need; restoring, supporting, and edifying others, giving them all honor, kindness, forgiveness, encouragement; restraining criticism, even of the divisive, overscrupulous “weaker brother”—the list is almost endless. More generally, love is revealed as a quality of activity, of thinking, and of suffering (1 Cor 13:4-8). In brief, love does no harm and omits no good; it is God’s law.<\/p>\n<p>According to Paul, God showed his love for us in that Christ died for us. Because of his great love, he made us alive in Christ; in that love we live, by it we conquer, and from it nothing shall separate us (Rom 5:8; 8:32-39; 2 Cor 13:14; Eph 2:4; 2 Thes 2:16; Ti 3:4-5). Our love reflects the love first “poured into our hearts” (Rom 5:5), and it is directed toward Christ (1 Cor 7; 16:22; Eph 6:24) and toward others, whom we love for his sake.<\/p>\n<h5>In the Writings of John<\/h5>\n<p>What John later recalled, and reflected upon, forms the crown of biblical teaching about love. For John, love was the foundation of all that had happened—“God so loved the world” (Jn 3:16; 16:27; 17:23). This is how we know love at all: Christ laid down his life for us (1 Jn 3:16). The mutual love of Father, Son, and disciples must be the fundamental fact in Christianity because God himself is love (4:8, 16).<\/p>\n<p>We know this by the Incarnation and by the cross (1 Jn 4:9-10). Thus we know and believe the love God has for us, and that love itself is divine (“of God”). It follows that “he who loves is born of God.” “He who does not love does not know God.” Such a person “is in the darkness,” “is not of God,” and “remains in death.” No one has ever seen God; nevertheless “if we love, . . . God abides in us” and we in God.<\/p>\n<p>God’s love is thus prior and original; if we love at all, it is “because he first loved.” Our love is directed first toward God, and John is exceedingly searching in his tests of that Godward love. It demands that we “love not the world,” that we “keep his word [and] his commandments,” and that we love our Christian brothers and sisters. This commandment we received from Christ, “that he who loves God should love his brother also,” for “if God so loved us, we also ought to love one another.” Twelve times John stressed the duty of mutual loyalty and love. Indeed, if one closes his heart against his brother or sister, “how does God’s love abide in him?”<\/p>\n<p>This emphasis upon the mutual love of Christians has been held a serious limitation of the love Jesus required. “Your brother” appears to have supplanted “your neighbor.” In this respect the commandment given in the upper room (Jn 13:34) is “new” compared with that in Matthew 22:39 (citing Lv 19:18), and the circumstances explain why. The night on which Jesus was betrayed was shadowed by the surrounding world’s hostility, the imminent crucifixion, and the defection of Judas. All the future depended upon the mutual loyalty of the 11 disciples, standing together under social pressure. By the time of John’s letter, new defections had rent the church. A perversion of the gospel called Gnosticism, essentially intellectualist, proud, “giving no heed to love” (Ignatius), had drawn away leaders and adherents (1 Jn 2:19, 26). Once again mutual loyalty was all-important, and John wrote expressly to consolidate and maintain the apostolic fellowship (1 Jn 1:3).<\/p>\n<p>However, love for one’s fellow Christians does not exclude, but instead leads on to, a wider love (cf. 2 Pt 1:7). John insists that God loved the whole world (Jn 3:16; 1 Jn 2:2; 4:14). Moreover, if love fails within the Christian fellowship, it certainly will not flourish beyond it but evaporate in mere words (1 Jn 3:18).<\/p>\n<p>In countering the loveless conceit of Gnostic Christianity, John’s concern was with the basic commandment of love to God and people as at once the criterion and the consummation of true Christian life. He does not, therefore, detail the many-sided expressions of love. For description of love in action, his mind recalls Christ’s words about “keeping commandments” and “laying down life” in sacrifice (Jn 15:10, 13; 1 Jn 3:16), and he mentioned especially love’s noticing a brother’s need, and so sharing this world’s goods (v 17). Terse as these expressions are, they contain the heart of Christian love. John’s forthright realism in testing all religious claims ensures that for him love could be no vague sentimentalism.<\/p>\n<p>The Christian ideal can only be socially fulfilled within a disciple band, a divine kingdom, the Father’s family, the Christian fellowship. In Scripture, love is no abstract idea, conceived to provide a self-explanatory, self-motivating “norm” to resolve the problem in every moral situation. It is rooted in the divine nature, expressed in the coming and death of Christ, experienced in salvation, and so kindled within the saved. Thus it is central, essential, and indispensable to Christianity. For God is love.<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Mercy; Wrath of God.<\/p>","summary_ro":"LOVE Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term. In the Old Testament Sexual love (ahabah and dod) is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word hesed, which is sometimes rendered “loyalty” (2 Sm 22:26, rsv), but more often “steadfast love” or “lovin...","summary_en":"LOVE Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term. In the Old Testament Sexual love (ahabah and dod) is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word hesed, which is sometimes rendered “loyalty” (2 Sm 22:26, rsv), but more often “steadfast love” or “lovin...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57320,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:32","title_en":"Study Note: Romani 8:32","content_ro":"<p><strong>8:32<\/strong> <em>did not spare even his own Son:<\/em> Behind this language is the story about Abraham’s willingness to offer his son Isaac (Gen 22:12, 16). Isaac, however, was not actually sacrificed. God’s not sparing his only Son went the full course: He handed him over to the shameful and painful death of crucifixion.<\/p>","content_en":"<p><strong>8:32<\/strong> <em>did not spare even his own Son:<\/em> Behind this language is the story about Abraham’s willingness to offer his son Isaac (Gen 22:12, 16). Isaac, however, was not actually sacrificed. God’s not sparing his only Son went the full course: He handed him over to the shameful and painful death of crucifixion.<\/p>","summary_ro":"8:32 did not spare even his own Son: Behind this language is the story about Abraham’s willingness to offer his son Isaac (Gen 22:12, 16). Isaac, however, was not actually sacrificed. God’s not sparing his only Son went the full course: He handed him over to the shameful and painful death of crucifixion.","summary_en":"8:32 did not spare even his own Son: Behind this language is the story about Abraham’s willingness to offer his son Isaac (Gen 22:12, 16). Isaac, however, was not actually sacrificed. God’s not sparing his only Son went the full course: He handed him over to the shameful and painful death of crucifixion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84946,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:32","title_en":"Study Note: Romani 8:32","content_ro":"<p><strong>8:32<\/strong> <em>did not spare even his own Son:<\/em> Behind this language is the story about Abraham’s willingness to offer his son Isaac (Gen 22:12, 16). Isaac, however, was not actually sacrificed. God’s not sparing his only Son went the full course: He handed him over to the shameful and painful death of crucifixion.<\/p>","content_en":"<p><strong>8:32<\/strong> <em>did not spare even his own Son:<\/em> Behind this language is the story about Abraham’s willingness to offer his son Isaac (Gen 22:12, 16). Isaac, however, was not actually sacrificed. God’s not sparing his only Son went the full course: He handed him over to the shameful and painful death of crucifixion.<\/p>","summary_ro":"8:32 did not spare even his own Son: Behind this language is the story about Abraham’s willingness to offer his son Isaac (Gen 22:12, 16). Isaac, however, was not actually sacrificed. God’s not sparing his only Son went the full course: He handed him over to the shameful and painful death of crucifixion.","summary_en":"8:32 did not spare even his own Son: Behind this language is the story about Abraham’s willingness to offer his son Isaac (Gen 22:12, 16). Isaac, however, was not actually sacrificed. God’s not sparing his only Son went the full course: He handed him over to the shameful and painful death of crucifixion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112572,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:32","title_en":"Study Note: Romani 8:32","content_ro":"<p><strong>8:32<\/strong> <em>did not spare even his own Son:<\/em> Behind this language is the story about Abraham’s willingness to offer his son Isaac (Gen 22:12, 16). Isaac, however, was not actually sacrificed. God’s not sparing his only Son went the full course: He handed him over to the shameful and painful death of crucifixion.<\/p>","content_en":"<p><strong>8:32<\/strong> <em>did not spare even his own Son:<\/em> Behind this language is the story about Abraham’s willingness to offer his son Isaac (Gen 22:12, 16). Isaac, however, was not actually sacrificed. God’s not sparing his only Son went the full course: He handed him over to the shameful and painful death of crucifixion.<\/p>","summary_ro":"8:32 did not spare even his own Son: Behind this language is the story about Abraham’s willingness to offer his son Isaac (Gen 22:12, 16). Isaac, however, was not actually sacrificed. God’s not sparing his only Son went the full course: He handed him over to the shameful and painful death of crucifixion.","summary_en":"8:32 did not spare even his own Son: Behind this language is the story about Abraham’s willingness to offer his son Isaac (Gen 22:12, 16). Isaac, however, was not actually sacrificed. God’s not sparing his only Son went the full course: He handed him over to the shameful and painful death of crucifixion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140198,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 8:32","title_en":"Study Note: Romani 8:32","content_ro":"<p><strong>8:32<\/strong> <em>did not spare even his own Son:<\/em> Behind this language is the story about Abraham’s willingness to offer his son Isaac (Gen 22:12, 16). Isaac, however, was not actually sacrificed. God’s not sparing his only Son went the full course: He handed him over to the shameful and painful death of crucifixion.<\/p>","content_en":"<p><strong>8:32<\/strong> <em>did not spare even his own Son:<\/em> Behind this language is the story about Abraham’s willingness to offer his son Isaac (Gen 22:12, 16). Isaac, however, was not actually sacrificed. God’s not sparing his only Son went the full course: He handed him over to the shameful and painful death of crucifixion.<\/p>","summary_ro":"8:32 did not spare even his own Son: Behind this language is the story about Abraham’s willingness to offer his son Isaac (Gen 22:12, 16). Isaac, however, was not actually sacrificed. God’s not sparing his only Son went the full course: He handed him over to the shameful and painful death of crucifixion.","summary_en":"8:32 did not spare even his own Son: Behind this language is the story about Abraham’s willingness to offer his son Isaac (Gen 22:12, 16). Isaac, however, was not actually sacrificed. God’s not sparing his only Son went the full course: He handed him over to the shameful and painful death of crucifixion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65451,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66392,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Miracles","title_en":"Miracles","content_ro":"<h3>Miracles<\/h3>\n<p>Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in more than the miracle itself (see John 12:37). Miracles remind us of the truth that anything is possible for God (Mark 9:21-23; cp. Matt 19:26; Mark 10:27; Luke 1:37; 18:27).<\/p>\n<p>Jesus performed many miracles during his ministry including physical healings, exorcisms, nature miracles, and raising the dead. Jesus demonstrated a deep love for humankind in the way he responded to people’s needs, and many people followed him in response to his miracles (John 6:2), though he cautioned against following him just because of the miracles (John 6:26). Perhaps the three greatest miracles that occurred in relation to Jesus are (1) his coming as the Word of God in human flesh (John 1:14), (2) his glorious resurrection from the dead (Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:1-31; Acts 1:3; 1 Cor 15:3-8; cp Acts 23:6; 26:8), and (3) the miracle of the new birth (John 3:3-8; Gal 2:20; Eph 2:8-10). The coming of Jesus into the world to be the Savior and to die for our sins shows us how much God loves us (John 3:16; Rom 5:8; 8:32; Eph 2:4-5; 1 Jn 3:1-2). The fact that God raised Jesus from the dead reveals God’s power over death and gives us a living hope, the promise of eternal life (1 Pet 1:3-9). And the person who puts faith in Jesus Christ as Savior and Lord is born anew as a child of God and receives eternal life (John 1:12; 3:36; Rom 5:1-2; 1 Jn 5:11-13).<\/p>\n<p>The miraculous activity of Jesus continued in the work of his followers, as demonstrated throughout the book of Acts (e.g., Acts 3:1-11; 5:12-15; 6:8; 8:6-7; 9:32-42; 14:3). Filled with the Holy Spirit, the apostles and other Christian leaders performed these miraculous signs, wonders, and mighty works, often in order to offer tangible evidence of the power and truth of the Christian message (14:3; see John 3:2; Heb 2:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 19:23-26; 28:1-20; Mark 10:23-27; Luke 1:30-38; 18:24-27; 24:1-53; John 1:12-14; 3:2-8, 16; 20:1–21:25; Acts 4:29-31; 5:12-16; 6:8; 8:4-23; 9:32-42; 14:3-4; 26:8; Rom 5:1, 8; 8:32; Eph 2:4-5, 8-10; Heb 2:4; 1 Pet 1:3-5; 1 Jn 5:12-13<\/p>","content_en":"<h3>Miracles<\/h3>\n<p>Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in more than the miracle itself (see John 12:37). Miracles remind us of the truth that anything is possible for God (Mark 9:21-23; cp. Matt 19:26; Mark 10:27; Luke 1:37; 18:27).<\/p>\n<p>Jesus performed many miracles during his ministry including physical healings, exorcisms, nature miracles, and raising the dead. Jesus demonstrated a deep love for humankind in the way he responded to people’s needs, and many people followed him in response to his miracles (John 6:2), though he cautioned against following him just because of the miracles (John 6:26). Perhaps the three greatest miracles that occurred in relation to Jesus are (1) his coming as the Word of God in human flesh (John 1:14), (2) his glorious resurrection from the dead (Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:1-31; Acts 1:3; 1 Cor 15:3-8; cp Acts 23:6; 26:8), and (3) the miracle of the new birth (John 3:3-8; Gal 2:20; Eph 2:8-10). The coming of Jesus into the world to be the Savior and to die for our sins shows us how much God loves us (John 3:16; Rom 5:8; 8:32; Eph 2:4-5; 1 Jn 3:1-2). The fact that God raised Jesus from the dead reveals God’s power over death and gives us a living hope, the promise of eternal life (1 Pet 1:3-9). And the person who puts faith in Jesus Christ as Savior and Lord is born anew as a child of God and receives eternal life (John 1:12; 3:36; Rom 5:1-2; 1 Jn 5:11-13).<\/p>\n<p>The miraculous activity of Jesus continued in the work of his followers, as demonstrated throughout the book of Acts (e.g., Acts 3:1-11; 5:12-15; 6:8; 8:6-7; 9:32-42; 14:3). Filled with the Holy Spirit, the apostles and other Christian leaders performed these miraculous signs, wonders, and mighty works, often in order to offer tangible evidence of the power and truth of the Christian message (14:3; see John 3:2; Heb 2:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 19:23-26; 28:1-20; Mark 10:23-27; Luke 1:30-38; 18:24-27; 24:1-53; John 1:12-14; 3:2-8, 16; 20:1–21:25; Acts 4:29-31; 5:12-16; 6:8; 8:4-23; 9:32-42; 14:3-4; 26:8; Rom 5:1, 8; 8:32; Eph 2:4-5, 8-10; Heb 2:4; 1 Pet 1:3-5; 1 Jn 5:12-13<\/p>","summary_ro":"Miracles Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in ...","summary_en":"Miracles Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93077,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94018,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Miracles","title_en":"Miracles","content_ro":"<h3>Miracles<\/h3>\n<p>Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in more than the miracle itself (see John 12:37). Miracles remind us of the truth that anything is possible for God (Mark 9:21-23; cp. Matt 19:26; Mark 10:27; Luke 1:37; 18:27).<\/p>\n<p>Jesus performed many miracles during his ministry including physical healings, exorcisms, nature miracles, and raising the dead. Jesus demonstrated a deep love for humankind in the way he responded to people’s needs, and many people followed him in response to his miracles (John 6:2), though he cautioned against following him just because of the miracles (John 6:26). Perhaps the three greatest miracles that occurred in relation to Jesus are (1) his coming as the Word of God in human flesh (John 1:14), (2) his glorious resurrection from the dead (Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:1-31; Acts 1:3; 1 Cor 15:3-8; cp Acts 23:6; 26:8), and (3) the miracle of the new birth (John 3:3-8; Gal 2:20; Eph 2:8-10). The coming of Jesus into the world to be the Savior and to die for our sins shows us how much God loves us (John 3:16; Rom 5:8; 8:32; Eph 2:4-5; 1 Jn 3:1-2). The fact that God raised Jesus from the dead reveals God’s power over death and gives us a living hope, the promise of eternal life (1 Pet 1:3-9). And the person who puts faith in Jesus Christ as Savior and Lord is born anew as a child of God and receives eternal life (John 1:12; 3:36; Rom 5:1-2; 1 Jn 5:11-13).<\/p>\n<p>The miraculous activity of Jesus continued in the work of his followers, as demonstrated throughout the book of Acts (e.g., Acts 3:1-11; 5:12-15; 6:8; 8:6-7; 9:32-42; 14:3). Filled with the Holy Spirit, the apostles and other Christian leaders performed these miraculous signs, wonders, and mighty works, often in order to offer tangible evidence of the power and truth of the Christian message (14:3; see John 3:2; Heb 2:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 19:23-26; 28:1-20; Mark 10:23-27; Luke 1:30-38; 18:24-27; 24:1-53; John 1:12-14; 3:2-8, 16; 20:1–21:25; Acts 4:29-31; 5:12-16; 6:8; 8:4-23; 9:32-42; 14:3-4; 26:8; Rom 5:1, 8; 8:32; Eph 2:4-5, 8-10; Heb 2:4; 1 Pet 1:3-5; 1 Jn 5:12-13<\/p>","content_en":"<h3>Miracles<\/h3>\n<p>Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in more than the miracle itself (see John 12:37). Miracles remind us of the truth that anything is possible for God (Mark 9:21-23; cp. Matt 19:26; Mark 10:27; Luke 1:37; 18:27).<\/p>\n<p>Jesus performed many miracles during his ministry including physical healings, exorcisms, nature miracles, and raising the dead. Jesus demonstrated a deep love for humankind in the way he responded to people’s needs, and many people followed him in response to his miracles (John 6:2), though he cautioned against following him just because of the miracles (John 6:26). Perhaps the three greatest miracles that occurred in relation to Jesus are (1) his coming as the Word of God in human flesh (John 1:14), (2) his glorious resurrection from the dead (Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:1-31; Acts 1:3; 1 Cor 15:3-8; cp Acts 23:6; 26:8), and (3) the miracle of the new birth (John 3:3-8; Gal 2:20; Eph 2:8-10). The coming of Jesus into the world to be the Savior and to die for our sins shows us how much God loves us (John 3:16; Rom 5:8; 8:32; Eph 2:4-5; 1 Jn 3:1-2). The fact that God raised Jesus from the dead reveals God’s power over death and gives us a living hope, the promise of eternal life (1 Pet 1:3-9). And the person who puts faith in Jesus Christ as Savior and Lord is born anew as a child of God and receives eternal life (John 1:12; 3:36; Rom 5:1-2; 1 Jn 5:11-13).<\/p>\n<p>The miraculous activity of Jesus continued in the work of his followers, as demonstrated throughout the book of Acts (e.g., Acts 3:1-11; 5:12-15; 6:8; 8:6-7; 9:32-42; 14:3). Filled with the Holy Spirit, the apostles and other Christian leaders performed these miraculous signs, wonders, and mighty works, often in order to offer tangible evidence of the power and truth of the Christian message (14:3; see John 3:2; Heb 2:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 19:23-26; 28:1-20; Mark 10:23-27; Luke 1:30-38; 18:24-27; 24:1-53; John 1:12-14; 3:2-8, 16; 20:1–21:25; Acts 4:29-31; 5:12-16; 6:8; 8:4-23; 9:32-42; 14:3-4; 26:8; Rom 5:1, 8; 8:32; Eph 2:4-5, 8-10; Heb 2:4; 1 Pet 1:3-5; 1 Jn 5:12-13<\/p>","summary_ro":"Miracles Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in ...","summary_en":"Miracles Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120703,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121644,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Miracles","title_en":"Miracles","content_ro":"<h3>Miracles<\/h3>\n<p>Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in more than the miracle itself (see John 12:37). Miracles remind us of the truth that anything is possible for God (Mark 9:21-23; cp. Matt 19:26; Mark 10:27; Luke 1:37; 18:27).<\/p>\n<p>Jesus performed many miracles during his ministry including physical healings, exorcisms, nature miracles, and raising the dead. Jesus demonstrated a deep love for humankind in the way he responded to people’s needs, and many people followed him in response to his miracles (John 6:2), though he cautioned against following him just because of the miracles (John 6:26). Perhaps the three greatest miracles that occurred in relation to Jesus are (1) his coming as the Word of God in human flesh (John 1:14), (2) his glorious resurrection from the dead (Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:1-31; Acts 1:3; 1 Cor 15:3-8; cp Acts 23:6; 26:8), and (3) the miracle of the new birth (John 3:3-8; Gal 2:20; Eph 2:8-10). The coming of Jesus into the world to be the Savior and to die for our sins shows us how much God loves us (John 3:16; Rom 5:8; 8:32; Eph 2:4-5; 1 Jn 3:1-2). The fact that God raised Jesus from the dead reveals God’s power over death and gives us a living hope, the promise of eternal life (1 Pet 1:3-9). And the person who puts faith in Jesus Christ as Savior and Lord is born anew as a child of God and receives eternal life (John 1:12; 3:36; Rom 5:1-2; 1 Jn 5:11-13).<\/p>\n<p>The miraculous activity of Jesus continued in the work of his followers, as demonstrated throughout the book of Acts (e.g., Acts 3:1-11; 5:12-15; 6:8; 8:6-7; 9:32-42; 14:3). Filled with the Holy Spirit, the apostles and other Christian leaders performed these miraculous signs, wonders, and mighty works, often in order to offer tangible evidence of the power and truth of the Christian message (14:3; see John 3:2; Heb 2:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 19:23-26; 28:1-20; Mark 10:23-27; Luke 1:30-38; 18:24-27; 24:1-53; John 1:12-14; 3:2-8, 16; 20:1–21:25; Acts 4:29-31; 5:12-16; 6:8; 8:4-23; 9:32-42; 14:3-4; 26:8; Rom 5:1, 8; 8:32; Eph 2:4-5, 8-10; Heb 2:4; 1 Pet 1:3-5; 1 Jn 5:12-13<\/p>","content_en":"<h3>Miracles<\/h3>\n<p>Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in more than the miracle itself (see John 12:37). Miracles remind us of the truth that anything is possible for God (Mark 9:21-23; cp. Matt 19:26; Mark 10:27; Luke 1:37; 18:27).<\/p>\n<p>Jesus performed many miracles during his ministry including physical healings, exorcisms, nature miracles, and raising the dead. Jesus demonstrated a deep love for humankind in the way he responded to people’s needs, and many people followed him in response to his miracles (John 6:2), though he cautioned against following him just because of the miracles (John 6:26). Perhaps the three greatest miracles that occurred in relation to Jesus are (1) his coming as the Word of God in human flesh (John 1:14), (2) his glorious resurrection from the dead (Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:1-31; Acts 1:3; 1 Cor 15:3-8; cp Acts 23:6; 26:8), and (3) the miracle of the new birth (John 3:3-8; Gal 2:20; Eph 2:8-10). The coming of Jesus into the world to be the Savior and to die for our sins shows us how much God loves us (John 3:16; Rom 5:8; 8:32; Eph 2:4-5; 1 Jn 3:1-2). The fact that God raised Jesus from the dead reveals God’s power over death and gives us a living hope, the promise of eternal life (1 Pet 1:3-9). And the person who puts faith in Jesus Christ as Savior and Lord is born anew as a child of God and receives eternal life (John 1:12; 3:36; Rom 5:1-2; 1 Jn 5:11-13).<\/p>\n<p>The miraculous activity of Jesus continued in the work of his followers, as demonstrated throughout the book of Acts (e.g., Acts 3:1-11; 5:12-15; 6:8; 8:6-7; 9:32-42; 14:3). Filled with the Holy Spirit, the apostles and other Christian leaders performed these miraculous signs, wonders, and mighty works, often in order to offer tangible evidence of the power and truth of the Christian message (14:3; see John 3:2; Heb 2:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 19:23-26; 28:1-20; Mark 10:23-27; Luke 1:30-38; 18:24-27; 24:1-53; John 1:12-14; 3:2-8, 16; 20:1–21:25; Acts 4:29-31; 5:12-16; 6:8; 8:4-23; 9:32-42; 14:3-4; 26:8; Rom 5:1, 8; 8:32; Eph 2:4-5, 8-10; Heb 2:4; 1 Pet 1:3-5; 1 Jn 5:12-13<\/p>","summary_ro":"Miracles Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in ...","summary_en":"Miracles Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148329,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149270,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Miracles","title_en":"Miracles","content_ro":"<h3>Miracles<\/h3>\n<p>Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in more than the miracle itself (see John 12:37). Miracles remind us of the truth that anything is possible for God (Mark 9:21-23; cp. Matt 19:26; Mark 10:27; Luke 1:37; 18:27).<\/p>\n<p>Jesus performed many miracles during his ministry including physical healings, exorcisms, nature miracles, and raising the dead. Jesus demonstrated a deep love for humankind in the way he responded to people’s needs, and many people followed him in response to his miracles (John 6:2), though he cautioned against following him just because of the miracles (John 6:26). Perhaps the three greatest miracles that occurred in relation to Jesus are (1) his coming as the Word of God in human flesh (John 1:14), (2) his glorious resurrection from the dead (Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:1-31; Acts 1:3; 1 Cor 15:3-8; cp Acts 23:6; 26:8), and (3) the miracle of the new birth (John 3:3-8; Gal 2:20; Eph 2:8-10). The coming of Jesus into the world to be the Savior and to die for our sins shows us how much God loves us (John 3:16; Rom 5:8; 8:32; Eph 2:4-5; 1 Jn 3:1-2). The fact that God raised Jesus from the dead reveals God’s power over death and gives us a living hope, the promise of eternal life (1 Pet 1:3-9). And the person who puts faith in Jesus Christ as Savior and Lord is born anew as a child of God and receives eternal life (John 1:12; 3:36; Rom 5:1-2; 1 Jn 5:11-13).<\/p>\n<p>The miraculous activity of Jesus continued in the work of his followers, as demonstrated throughout the book of Acts (e.g., Acts 3:1-11; 5:12-15; 6:8; 8:6-7; 9:32-42; 14:3). Filled with the Holy Spirit, the apostles and other Christian leaders performed these miraculous signs, wonders, and mighty works, often in order to offer tangible evidence of the power and truth of the Christian message (14:3; see John 3:2; Heb 2:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 19:23-26; 28:1-20; Mark 10:23-27; Luke 1:30-38; 18:24-27; 24:1-53; John 1:12-14; 3:2-8, 16; 20:1–21:25; Acts 4:29-31; 5:12-16; 6:8; 8:4-23; 9:32-42; 14:3-4; 26:8; Rom 5:1, 8; 8:32; Eph 2:4-5, 8-10; Heb 2:4; 1 Pet 1:3-5; 1 Jn 5:12-13<\/p>","content_en":"<h3>Miracles<\/h3>\n<p>Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in more than the miracle itself (see John 12:37). Miracles remind us of the truth that anything is possible for God (Mark 9:21-23; cp. Matt 19:26; Mark 10:27; Luke 1:37; 18:27).<\/p>\n<p>Jesus performed many miracles during his ministry including physical healings, exorcisms, nature miracles, and raising the dead. Jesus demonstrated a deep love for humankind in the way he responded to people’s needs, and many people followed him in response to his miracles (John 6:2), though he cautioned against following him just because of the miracles (John 6:26). Perhaps the three greatest miracles that occurred in relation to Jesus are (1) his coming as the Word of God in human flesh (John 1:14), (2) his glorious resurrection from the dead (Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:1-31; Acts 1:3; 1 Cor 15:3-8; cp Acts 23:6; 26:8), and (3) the miracle of the new birth (John 3:3-8; Gal 2:20; Eph 2:8-10). The coming of Jesus into the world to be the Savior and to die for our sins shows us how much God loves us (John 3:16; Rom 5:8; 8:32; Eph 2:4-5; 1 Jn 3:1-2). The fact that God raised Jesus from the dead reveals God’s power over death and gives us a living hope, the promise of eternal life (1 Pet 1:3-9). And the person who puts faith in Jesus Christ as Savior and Lord is born anew as a child of God and receives eternal life (John 1:12; 3:36; Rom 5:1-2; 1 Jn 5:11-13).<\/p>\n<p>The miraculous activity of Jesus continued in the work of his followers, as demonstrated throughout the book of Acts (e.g., Acts 3:1-11; 5:12-15; 6:8; 8:6-7; 9:32-42; 14:3). Filled with the Holy Spirit, the apostles and other Christian leaders performed these miraculous signs, wonders, and mighty works, often in order to offer tangible evidence of the power and truth of the Christian message (14:3; see John 3:2; Heb 2:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 19:23-26; 28:1-20; Mark 10:23-27; Luke 1:30-38; 18:24-27; 24:1-53; John 1:12-14; 3:2-8, 16; 20:1–21:25; Acts 4:29-31; 5:12-16; 6:8; 8:4-23; 9:32-42; 14:3-4; 26:8; Rom 5:1, 8; 8:32; Eph 2:4-5, 8-10; Heb 2:4; 1 Pet 1:3-5; 1 Jn 5:12-13<\/p>","summary_ro":"Miracles Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in ...","summary_en":"Miracles Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":10394,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Election Elect","title_en":"Election Elect","content_ro":"<h3>ELECT, ELECTION<\/h3>\n<p>In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen.<\/p>\n<p>When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took the initiative and chose them. Nor did God’s choice rest on any particular virtues that his people exemplified, but rather on his promise to their forefather Abraham (Dt 7:7-8). God also chose their leaders, such as Saul and David (1 Sm 10:24; 2 Sm 6:21), apart from any popular vote by the people. The word thus indicates God’s prerogative in deciding what shall happen, independent of human choice.<\/p>\n\n<p>The same thoughts are found in the NT. God’s people are described as his “elect” or “chosen ones,” a term used by Jesus when speaking of the future time when the Son of Man will come and gather together God’s people (Mk 13:20, 27). He will vindicate them for their sufferings and for their patience in waiting for his coming (Lk 18:7). In 1 Peter 2:9, God’s people are called a “chosen [elect] nation.” This phrase was originally used of the people of Israel (Is 43:20), and it brings out the fact that the people of God in the OT and the Christian church in the NT stand in continuity with each other; the promises addressed to Israel now find fulfillment in the church.<\/p>\n<p>In Romans 9–11 Paul discusses the problem of why the people of Israel as a nation have rejected the gospel, while the Gentiles have accepted it. He states that in the present time there is a “remnant” of Israel as a result of God’s gracious choice of them. This group is “the elect.” They are the chosen people who have obtained what was meant for Israel as a whole, while the greater mass of the people have failed to obtain it because they were “hardened” as a result of their sin (Rom 11:5-7).<\/p>\n<p>Nevertheless, God’s choice of Israel to be his people has not been canceled. Most Jewish people have aligned themselves against the gospel, so that the Gentiles may come in and receive God’s blessings in their place; however, they still are loved by God, and God will not go back on his original calling of them (Rom 11:28). Consequently, Paul is confident that in due time there will be a general return to God by the people of Israel.<\/p>\n<p>The word translated “elect” is generally found in the plural and refers either to the members of God’s people as a whole or to those in a particular local church (Rom 8:33; Col 3:12; 1 Thes 1:4; 2 Tm 2:10; Ti 1:1; 1 Pt 1:1-2; 2 Pt 1:10; Rv 17:14; cf. Rom 16:13 and 2 Jn 1:13, which have the singular form). The use of the plural may partly be explained by the fact that most of the NT letters are addressed to groups of people rather than to individuals. More probably, however, the point is that God’s election is concerned with the creation of a collective people rather than the calling of isolated individuals.<\/p>\n<p>The word “election” emphasizes that membership of God’s people is due to God’s initiative, prior to all human response, made before time began (Eph 1:4; cf. Jn 15:16, 19). It is God who has called men and women to be his people, and those who respond are elect. God’s call does not depend on any virtues or merits of humankind. Indeed, he chooses the foolish things by worldly standards to shame the wise, the weak to confound the strong, and the lowly and insignificant to bring to nothing those who think that they are something (1 Cor 1:27-28). The effect of election is to leave no grounds whatever for human boasting in achievement and position. Whatever the elect are, they owe it entirely to God, and they cannot boast or compare themselves with other people.<\/p>\n<p>God’s elect are a privileged people. Since they now have God to uphold them, no one can bring any accusation against them that might lead to God’s condemnation (Rom 8:33). They constitute a royal priesthood; they are God’s servants with the right of access to him (1 Pt 2:9). It is for their sake that the apostles endured hardship and suffering, so that they might enjoy future salvation and eternal glory (2 Tm 2:10).<\/p>\n<p>The elect are distinguished by their faith in God (Ti 1:1), and they are called to show the character that befits God’s people (Col 3:12). They must make their calling and election sure; that is, they must show that they belong to God by the quality of their lives (2 Pt 1:10). They must continue being faithful to the One who called them (Rv 17:14).<\/p>\n<p>The relationship between God’s call and human response is explained in Matthew 22:14: “For many are called, but few are chosen.” Although God calls many through the gospel, only some of those respond to the call and become his elect people. The text sheds no light on the mystery of why only some become God’s people. Certainly, when a person does respond to God’s call, it is because the gospel comes to him or her “in power and in the Holy Spirit and with full conviction” (1 Thes 1:4-5). When men and women refuse the gospel, it is because they have become hardened as a result of sin and their trust in their own works. Scripture does not go beyond that point in explanation, and neither should Christians.<\/p>\n<p>“Election” can also be used of God’s choice of people to serve him. Jesus chose the 12 disciples out of the larger company of those who followed him (Lk 6:13; Acts 1:2). The same thought reappears in John’s Gospel; Jesus commented that although he chose the Twelve, one of them turned out to be a devil (Jn 6:70; 13:18). When a replacement was needed for Judas, the church prayed to Jesus and asked him to show them which of the two available candidates he would choose to fill the gap in the Twelve (Acts 1:24). Peter attributes his evangelism among the Gentiles to God’s election of him for that purpose (15:7). Similarly, Paul was an elected instrument for God’s mission to the Gentiles (9:15). The initiative in Christian mission rests with God, who elects people to serve him in particular ways.<\/p>\n<p><em>See also<\/em> Foreknowledge; Foreordination.<\/p>","content_en":"<h3>ELECT, ELECTION<\/h3>\n<p>In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen.<\/p>\n<p>When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took the initiative and chose them. Nor did God’s choice rest on any particular virtues that his people exemplified, but rather on his promise to their forefather Abraham (Dt 7:7-8). God also chose their leaders, such as Saul and David (1 Sm 10:24; 2 Sm 6:21), apart from any popular vote by the people. The word thus indicates God’s prerogative in deciding what shall happen, independent of human choice.<\/p>\n\n<p>The same thoughts are found in the NT. God’s people are described as his “elect” or “chosen ones,” a term used by Jesus when speaking of the future time when the Son of Man will come and gather together God’s people (Mk 13:20, 27). He will vindicate them for their sufferings and for their patience in waiting for his coming (Lk 18:7). In 1 Peter 2:9, God’s people are called a “chosen [elect] nation.” This phrase was originally used of the people of Israel (Is 43:20), and it brings out the fact that the people of God in the OT and the Christian church in the NT stand in continuity with each other; the promises addressed to Israel now find fulfillment in the church.<\/p>\n<p>In Romans 9–11 Paul discusses the problem of why the people of Israel as a nation have rejected the gospel, while the Gentiles have accepted it. He states that in the present time there is a “remnant” of Israel as a result of God’s gracious choice of them. This group is “the elect.” They are the chosen people who have obtained what was meant for Israel as a whole, while the greater mass of the people have failed to obtain it because they were “hardened” as a result of their sin (Rom 11:5-7).<\/p>\n<p>Nevertheless, God’s choice of Israel to be his people has not been canceled. Most Jewish people have aligned themselves against the gospel, so that the Gentiles may come in and receive God’s blessings in their place; however, they still are loved by God, and God will not go back on his original calling of them (Rom 11:28). Consequently, Paul is confident that in due time there will be a general return to God by the people of Israel.<\/p>\n<p>The word translated “elect” is generally found in the plural and refers either to the members of God’s people as a whole or to those in a particular local church (Rom 8:33; Col 3:12; 1 Thes 1:4; 2 Tm 2:10; Ti 1:1; 1 Pt 1:1-2; 2 Pt 1:10; Rv 17:14; cf. Rom 16:13 and 2 Jn 1:13, which have the singular form). The use of the plural may partly be explained by the fact that most of the NT letters are addressed to groups of people rather than to individuals. More probably, however, the point is that God’s election is concerned with the creation of a collective people rather than the calling of isolated individuals.<\/p>\n<p>The word “election” emphasizes that membership of God’s people is due to God’s initiative, prior to all human response, made before time began (Eph 1:4; cf. Jn 15:16, 19). It is God who has called men and women to be his people, and those who respond are elect. God’s call does not depend on any virtues or merits of humankind. Indeed, he chooses the foolish things by worldly standards to shame the wise, the weak to confound the strong, and the lowly and insignificant to bring to nothing those who think that they are something (1 Cor 1:27-28). The effect of election is to leave no grounds whatever for human boasting in achievement and position. Whatever the elect are, they owe it entirely to God, and they cannot boast or compare themselves with other people.<\/p>\n<p>God’s elect are a privileged people. Since they now have God to uphold them, no one can bring any accusation against them that might lead to God’s condemnation (Rom 8:33). They constitute a royal priesthood; they are God’s servants with the right of access to him (1 Pt 2:9). It is for their sake that the apostles endured hardship and suffering, so that they might enjoy future salvation and eternal glory (2 Tm 2:10).<\/p>\n<p>The elect are distinguished by their faith in God (Ti 1:1), and they are called to show the character that befits God’s people (Col 3:12). They must make their calling and election sure; that is, they must show that they belong to God by the quality of their lives (2 Pt 1:10). They must continue being faithful to the One who called them (Rv 17:14).<\/p>\n<p>The relationship between God’s call and human response is explained in Matthew 22:14: “For many are called, but few are chosen.” Although God calls many through the gospel, only some of those respond to the call and become his elect people. The text sheds no light on the mystery of why only some become God’s people. Certainly, when a person does respond to God’s call, it is because the gospel comes to him or her “in power and in the Holy Spirit and with full conviction” (1 Thes 1:4-5). When men and women refuse the gospel, it is because they have become hardened as a result of sin and their trust in their own works. Scripture does not go beyond that point in explanation, and neither should Christians.<\/p>\n<p>“Election” can also be used of God’s choice of people to serve him. Jesus chose the 12 disciples out of the larger company of those who followed him (Lk 6:13; Acts 1:2). The same thought reappears in John’s Gospel; Jesus commented that although he chose the Twelve, one of them turned out to be a devil (Jn 6:70; 13:18). When a replacement was needed for Judas, the church prayed to Jesus and asked him to show them which of the two available candidates he would choose to fill the gap in the Twelve (Acts 1:24). Peter attributes his evangelism among the Gentiles to God’s election of him for that purpose (15:7). Similarly, Paul was an elected instrument for God’s mission to the Gentiles (9:15). The initiative in Christian mission rests with God, who elects people to serve him in particular ways.<\/p>\n<p><em>See also<\/em> Foreknowledge; Foreordination.<\/p>","summary_ro":"ELECT, ELECTION In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen. When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took t...","summary_en":"ELECT, ELECTION In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen. When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took t...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17627,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Christ*, Intercession","title_en":"of Christ*, Intercession","content_ro":"<h3>INTERCESSION OF CHRIST*<\/h3>\n<p>Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth.<\/p>\n<p>The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, <span>rsv<\/span>). The principal Greek verb meant in secular usage to “meet,” “approach,” or “make an appeal.” In intertestamental literature that word was employed in the sense of personally petitioning an official to gain a favor (e.g., 2 Macc 4:8). The noun form of the word is translated in the NT both as “intercession” (1 Tm 2:1) and as “prayer” (4:5).<\/p>\n<p>Theologians generally see intercession as the second phase of Christ’s “high priestly work,” after he first made satisfaction for sin through his suffering and death on the cross (1 Tm 2:5-6). In the OT one of the priest’s functions was to petition God on the people’s behalf. In particular, on the annual Day of Atonement the high priest carried the blood of the sin offering into the Holy of Holies, sanctified the sacred place by means of incense, and sprinkled the sacrificial blood on and about the “mercy seat” (Lv 16:11-19). Correspondingly, after Christ offered himself on the cross as the sacrifice for sins, he ascended to the Father and entered the heavenly sanctuary where he now represents his people (Heb 7:25).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessiononEarth\">Christ’s Intercession on Earth<\/p>\n<p>Before his life of intercession in heaven, Jesus Christ exercised such a ministry on earth, consistent with his own teaching that the disciples should always pray and not get discouraged (Lk 18:1). Scripture often points to Jesus in prayer. For example, Jesus interceded at the grave of his friend Lazarus (Jn 11:41-42). Jesus prayed all night on a mountain before selecting the 12 apostles (Lk 6:12-13). After warning his disciple Peter that Satan had designs on him, Jesus said to Peter, “I have prayed for you that your faith may not fail” (Lk 22:32, <span>rsv<\/span>). Jesus’ first words on the cross were a prayer for those who had persecuted him (23:34).<\/p>\n<p>The “high priestly prayer” recorded in John 17 provides the most complete account in Scripture of an intercessory prayer by Jesus. The ground, or basis, of his impassioned petition was his intimate relationship with his heavenly Father (Jn 17:5, 8). The objects of his prayer were (1) himself, that he might glorify the Father and complete the work he had been sent to accomplish (Jn 17:1-5); (2) his disciples, who were chosen to spread the gospel after his departure (vv 8-9); and (3) the entire family of believers (v 20). The goals of his intercession included (1) the unity of God’s people (vv 11, 21), (2) their joy in spite of hardships and discouragement (v 13), (3) their preservation from evil (v 15), (4) their sanctification by the Word of God (v 17), and (5) their eternal fellowship with Christ (v 24).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessioninHeaven\">Christ’s Intercession in Heaven<\/p>\n<p>Christ’s intercession for his people, begun on earth, is continued in heaven. The Epistle to the Hebrews depicts Christ as a priest, placing considerable emphasis on his continuing ministry of intercession. Christ’s heavenly intercession is a sequel to his earthly sacrifice accomplished “once for all” (Heb 10:10-18). Jesus himself said, “Every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven” (Mt 10:32, <span>rsv<\/span>). His continuing intercession is recognized in such NT phrases as “through Jesus Christ” (Rom 1:8; 16:27; 1 Pt 2:5), “through him” (Col 3:17; Heb 13:15), and “in the name of our Lord Jesus Christ” (Eph 5:20).<\/p>\n<p>The doctrine of Christ’s heavenly intercession is explicitly affirmed in four NT texts. The apostle Paul spoke of Christ “at the right hand of God, who indeed intercedes for us” (Rom 8:34, <span>rsv<\/span>). The writer of Hebrews affirmed that Christ “is able for all time to save those who draw near to God through him, since he always lives to make intercession for them” (Heb 7:25, <span>rsv<\/span>). Further, Christ has entered “into heaven itself, now to appear in the presence of God on our behalf” (9:24). The apostle John also described that ministry: “If any one does sin, we have an advocate with the Father, Jesus Christ the righteous” (1 Jn 2:1). The Greek word for “advocate” meant a legal counselor who appeared before a magistrate to plead a client’s cause. John thus pictured the ascended Lord as appearing before God on behalf of his people, presenting his own obedience and suffering as the ground for the believer’s acquittal.<\/p>\n<p class=\"h2\" id=\"TheWayIntercessionWorks\">The Way Intercession Works<\/p>\n<p>Christ’s heavenly intercession has both a static aspect (his redemptive work has been completed) and a dynamic aspect (he continues to care for God’s people). Thus Christ’s intercession is seen as including (1) his presence with the Father as the ground of each believer’s justification (Heb 9:24); (2) his thwarting of Satan’s accusations against each believer (Rom 8:33; Rv 12:10); (3) his claim for each believer’s right of access to the divine presence (Heb 4:14-16); and (4) his mediation of the prayers of each believer. The heavenly Father’s response is to impart the full range of spiritual blessings on believers. In the words of the Puritan John Owen (1616–83), “The intercession of Christ . . . is his continual appearance for us in the presence of God, representing the efficacy of his oblation, accompanied with tender care, love and desires for the welfare, supply, deliverance and salvation of the church.”<\/p>\n<p>Those for whom Christ intercedes in heaven are described in Scripture both broadly and narrowly. Christ is said to pray for all people everywhere (Is 53:12; cf. Mt 26:28). More specifically, and perhaps more profoundly, he prays for his own redeemed community, the church (Jn 14:16; 17:9, 20; Heb 4:15-16). Nevertheless, Christ’s prayers are also centered on the specific needs of individual believers (Lk 22:31-32; 1 Jn 2:1).<\/p>","content_en":"<h3>INTERCESSION OF CHRIST*<\/h3>\n<p>Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth.<\/p>\n<p>The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, <span>rsv<\/span>). The principal Greek verb meant in secular usage to “meet,” “approach,” or “make an appeal.” In intertestamental literature that word was employed in the sense of personally petitioning an official to gain a favor (e.g., 2 Macc 4:8). The noun form of the word is translated in the NT both as “intercession” (1 Tm 2:1) and as “prayer” (4:5).<\/p>\n<p>Theologians generally see intercession as the second phase of Christ’s “high priestly work,” after he first made satisfaction for sin through his suffering and death on the cross (1 Tm 2:5-6). In the OT one of the priest’s functions was to petition God on the people’s behalf. In particular, on the annual Day of Atonement the high priest carried the blood of the sin offering into the Holy of Holies, sanctified the sacred place by means of incense, and sprinkled the sacrificial blood on and about the “mercy seat” (Lv 16:11-19). Correspondingly, after Christ offered himself on the cross as the sacrifice for sins, he ascended to the Father and entered the heavenly sanctuary where he now represents his people (Heb 7:25).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessiononEarth\">Christ’s Intercession on Earth<\/p>\n<p>Before his life of intercession in heaven, Jesus Christ exercised such a ministry on earth, consistent with his own teaching that the disciples should always pray and not get discouraged (Lk 18:1). Scripture often points to Jesus in prayer. For example, Jesus interceded at the grave of his friend Lazarus (Jn 11:41-42). Jesus prayed all night on a mountain before selecting the 12 apostles (Lk 6:12-13). After warning his disciple Peter that Satan had designs on him, Jesus said to Peter, “I have prayed for you that your faith may not fail” (Lk 22:32, <span>rsv<\/span>). Jesus’ first words on the cross were a prayer for those who had persecuted him (23:34).<\/p>\n<p>The “high priestly prayer” recorded in John 17 provides the most complete account in Scripture of an intercessory prayer by Jesus. The ground, or basis, of his impassioned petition was his intimate relationship with his heavenly Father (Jn 17:5, 8). The objects of his prayer were (1) himself, that he might glorify the Father and complete the work he had been sent to accomplish (Jn 17:1-5); (2) his disciples, who were chosen to spread the gospel after his departure (vv 8-9); and (3) the entire family of believers (v 20). The goals of his intercession included (1) the unity of God’s people (vv 11, 21), (2) their joy in spite of hardships and discouragement (v 13), (3) their preservation from evil (v 15), (4) their sanctification by the Word of God (v 17), and (5) their eternal fellowship with Christ (v 24).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessioninHeaven\">Christ’s Intercession in Heaven<\/p>\n<p>Christ’s intercession for his people, begun on earth, is continued in heaven. The Epistle to the Hebrews depicts Christ as a priest, placing considerable emphasis on his continuing ministry of intercession. Christ’s heavenly intercession is a sequel to his earthly sacrifice accomplished “once for all” (Heb 10:10-18). Jesus himself said, “Every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven” (Mt 10:32, <span>rsv<\/span>). His continuing intercession is recognized in such NT phrases as “through Jesus Christ” (Rom 1:8; 16:27; 1 Pt 2:5), “through him” (Col 3:17; Heb 13:15), and “in the name of our Lord Jesus Christ” (Eph 5:20).<\/p>\n<p>The doctrine of Christ’s heavenly intercession is explicitly affirmed in four NT texts. The apostle Paul spoke of Christ “at the right hand of God, who indeed intercedes for us” (Rom 8:34, <span>rsv<\/span>). The writer of Hebrews affirmed that Christ “is able for all time to save those who draw near to God through him, since he always lives to make intercession for them” (Heb 7:25, <span>rsv<\/span>). Further, Christ has entered “into heaven itself, now to appear in the presence of God on our behalf” (9:24). The apostle John also described that ministry: “If any one does sin, we have an advocate with the Father, Jesus Christ the righteous” (1 Jn 2:1). The Greek word for “advocate” meant a legal counselor who appeared before a magistrate to plead a client’s cause. John thus pictured the ascended Lord as appearing before God on behalf of his people, presenting his own obedience and suffering as the ground for the believer’s acquittal.<\/p>\n<p class=\"h2\" id=\"TheWayIntercessionWorks\">The Way Intercession Works<\/p>\n<p>Christ’s heavenly intercession has both a static aspect (his redemptive work has been completed) and a dynamic aspect (he continues to care for God’s people). Thus Christ’s intercession is seen as including (1) his presence with the Father as the ground of each believer’s justification (Heb 9:24); (2) his thwarting of Satan’s accusations against each believer (Rom 8:33; Rv 12:10); (3) his claim for each believer’s right of access to the divine presence (Heb 4:14-16); and (4) his mediation of the prayers of each believer. The heavenly Father’s response is to impart the full range of spiritual blessings on believers. In the words of the Puritan John Owen (1616–83), “The intercession of Christ . . . is his continual appearance for us in the presence of God, representing the efficacy of his oblation, accompanied with tender care, love and desires for the welfare, supply, deliverance and salvation of the church.”<\/p>\n<p>Those for whom Christ intercedes in heaven are described in Scripture both broadly and narrowly. Christ is said to pray for all people everywhere (Is 53:12; cf. Mt 26:28). More specifically, and perhaps more profoundly, he prays for his own redeemed community, the church (Jn 14:16; 17:9, 20; Heb 4:15-16). Nevertheless, Christ’s prayers are also centered on the specific needs of individual believers (Lk 22:31-32; 1 Jn 2:1).<\/p>","summary_ro":"INTERCESSION OF CHRIST* Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth. The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, rsv). The principal Greek verb meant in secular usage to “mee...","summary_en":"INTERCESSION OF CHRIST* Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth. The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, rsv). The principal Greek verb meant in secular usage to “mee...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33153,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Righteousness","title_en":"Righteousness","content_ro":"<h3>RIGHTEOUSNESS<\/h3>\n<p>The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and customers, ruler and citizens, and God and people. Depending on the fulfillment of one’s expectations, an individual could be called righteous and his or her acts and speech could be designated as righteous. The opposite of righteous is “evil,” “wicked,” or “wrong” (cf. Ps 1:6; Zep 3:5).<\/p>\n<p>In Israel the concept of righteousness transformed all of life, both religious and secular. Israel had been called into existence as a separate nation through which Yahweh was to witness to the nations concerning his universal rule, his nature, and his expectations of life on earth. This meant that Israel required a revelation from God so that they might learn his will and be instructed in maintaining a relationship with him. The quality of a person’s relationship with God is directly linked to his relationship with his fellow human.<\/p>\n<p>God is righteous (2 Chr 12:6; Pss 7:9; 103:17; Zep 3:5; Zec 8:8). His righteousness is dynamic, since it describes his acts on behalf of his people and also the nature of his relationship with them. All of God’s acts are righteous (cf. Dt 32:4; Jgs 5:11; Ps 103:6), and God’s people rejoiced in the righteous acts of God (Ps 89:16). Because God is righteous, he expects righteousness of others, who are to reflect the nature of their Creator. The expected response to God’s rule is in the form of righteousness, that is, conformity to his rule and will. In this basic sense, Noah is called “righteous” because he walked with God and showed integrity in comparison to his contemporaries (Gn 6:9). After humanity’s fall and acts of rebellion, culminating in the Flood and the dispersion at Babel, God renewed his relationship with humanity in Abraham and his descendants. Abraham was righteous because he ordered his life by the revealed will of God (15:6; cf. 17:1; 18:19; 26:5).<\/p>\n<p>The Lord revealed to Israel even more clearly how they were to relate to him and to each other. The law in Israel was for the purpose of helping the people of God to live in conformity to the will of God and thereby be righteous. The person who was devoted to the service of God in worship and life was called righteous (cf. Mal 3:18). Thus, righteousness is a state of integrity in relation to God and one’s neighbor, expressing itself in one’s acts and speech.<\/p>\n<p>The hope for an era characterized by righteousness was rooted in the prophetic revelation of the messianic rule and the establishment of God’s kingdom on earth (Is 11:1-9), whose rule will extend to the nations (vv 10-16) and last forever (9:7). Isaiah developed the revelation of the glorious, victorious entrance of the kingdom of God in a most exquisite way, when his enemies will be subdued and his people will be gathered together and will live in a state of peace in his presence. The acts of restoration, extending from Israel’s return from exile until the final coming of the external kingdom are, in his prophetic purview, the demonstration of God’s righteous acts. He forgives, restores, remains faithful, loves, elects, and sends his Spirit to renew his people and to bestow on them all the benefits of the renewed covenant relationship. Both Jews and Gentiles will be the recipients of his righteous acts (Is 45:8, 23; 46:13, 48:18; 51:5, 8, 16; 56:1; 59:17; 60:17; 61:10-11).<\/p>\n<p>Out of concern for the salvation of his people and the establishment of his everlasting kingdom, God revealed his righteousness in the sending of his beloved Son. The coming of Christ marks an era of renewal of his relationship with people, the renewal of the covenant and renewal of his kingdom on earth. The older covenant was mediated by Moses; the covenant was renewed by the Son of God, who came “to fulfill all righteousness” (Mt 3:15). The message of Jesus is consistent with the OT in the close identification of God’s kingdom with his righteousness (6:33; 13:43). Jesus also taught that God expects all people to live in harmony with his will (7:21). Jesus is God’s final revelation of what God requires of individuals so as to enter the kingdom and to live righteously.<\/p>\n<p> But individuals cannot attain this righteousness by their own merits; it is a gift from God (Rom 3:21–5:21). There is no righteousness apart from Jesus Christ. In the proclamation of the gospel of Jesus we discover that “it is through faith that a righteous person has life” (Rom 1:17; cf. Hb 2:4). Therefore, the Father requires acceptance of his Son as his appointed means of justification (Rom 3:25-26; 5:9). God declares people to be righteous when they put their trust in his Son (Rom 8:33-34; 2 Cor 3:18; 11:15). God pardons sins, is reconciled with sinners, and grants his peace to them (Rom 5:1, 9-11; Eph 2:14-17). Those who have been declared righteous enjoy a new relationship. They are “sons of God” by adoption. The Father relates to his children righteously and expects them to relate righteously to him.<\/p>\n<p>The fullness of righteousness will be manifest at the coming of the Lord Jesus, when all those who have been justified will also be glorified (Rom 8:30). The goal of salvation history moves toward the final glorious manifestation of God’s kingdom, when all creation will be renewed in “righteousness”—that is, all creation will be right with God (2 Pt 3:13).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Justification, Justified; Law, Biblical Concept of.<\/p>","content_en":"<h3>RIGHTEOUSNESS<\/h3>\n<p>The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and customers, ruler and citizens, and God and people. Depending on the fulfillment of one’s expectations, an individual could be called righteous and his or her acts and speech could be designated as righteous. The opposite of righteous is “evil,” “wicked,” or “wrong” (cf. Ps 1:6; Zep 3:5).<\/p>\n<p>In Israel the concept of righteousness transformed all of life, both religious and secular. Israel had been called into existence as a separate nation through which Yahweh was to witness to the nations concerning his universal rule, his nature, and his expectations of life on earth. This meant that Israel required a revelation from God so that they might learn his will and be instructed in maintaining a relationship with him. The quality of a person’s relationship with God is directly linked to his relationship with his fellow human.<\/p>\n<p>God is righteous (2 Chr 12:6; Pss 7:9; 103:17; Zep 3:5; Zec 8:8). His righteousness is dynamic, since it describes his acts on behalf of his people and also the nature of his relationship with them. All of God’s acts are righteous (cf. Dt 32:4; Jgs 5:11; Ps 103:6), and God’s people rejoiced in the righteous acts of God (Ps 89:16). Because God is righteous, he expects righteousness of others, who are to reflect the nature of their Creator. The expected response to God’s rule is in the form of righteousness, that is, conformity to his rule and will. In this basic sense, Noah is called “righteous” because he walked with God and showed integrity in comparison to his contemporaries (Gn 6:9). After humanity’s fall and acts of rebellion, culminating in the Flood and the dispersion at Babel, God renewed his relationship with humanity in Abraham and his descendants. Abraham was righteous because he ordered his life by the revealed will of God (15:6; cf. 17:1; 18:19; 26:5).<\/p>\n<p>The Lord revealed to Israel even more clearly how they were to relate to him and to each other. The law in Israel was for the purpose of helping the people of God to live in conformity to the will of God and thereby be righteous. The person who was devoted to the service of God in worship and life was called righteous (cf. Mal 3:18). Thus, righteousness is a state of integrity in relation to God and one’s neighbor, expressing itself in one’s acts and speech.<\/p>\n<p>The hope for an era characterized by righteousness was rooted in the prophetic revelation of the messianic rule and the establishment of God’s kingdom on earth (Is 11:1-9), whose rule will extend to the nations (vv 10-16) and last forever (9:7). Isaiah developed the revelation of the glorious, victorious entrance of the kingdom of God in a most exquisite way, when his enemies will be subdued and his people will be gathered together and will live in a state of peace in his presence. The acts of restoration, extending from Israel’s return from exile until the final coming of the external kingdom are, in his prophetic purview, the demonstration of God’s righteous acts. He forgives, restores, remains faithful, loves, elects, and sends his Spirit to renew his people and to bestow on them all the benefits of the renewed covenant relationship. Both Jews and Gentiles will be the recipients of his righteous acts (Is 45:8, 23; 46:13, 48:18; 51:5, 8, 16; 56:1; 59:17; 60:17; 61:10-11).<\/p>\n<p>Out of concern for the salvation of his people and the establishment of his everlasting kingdom, God revealed his righteousness in the sending of his beloved Son. The coming of Christ marks an era of renewal of his relationship with people, the renewal of the covenant and renewal of his kingdom on earth. The older covenant was mediated by Moses; the covenant was renewed by the Son of God, who came “to fulfill all righteousness” (Mt 3:15). The message of Jesus is consistent with the OT in the close identification of God’s kingdom with his righteousness (6:33; 13:43). Jesus also taught that God expects all people to live in harmony with his will (7:21). Jesus is God’s final revelation of what God requires of individuals so as to enter the kingdom and to live righteously.<\/p>\n<p> But individuals cannot attain this righteousness by their own merits; it is a gift from God (Rom 3:21–5:21). There is no righteousness apart from Jesus Christ. In the proclamation of the gospel of Jesus we discover that “it is through faith that a righteous person has life” (Rom 1:17; cf. Hb 2:4). Therefore, the Father requires acceptance of his Son as his appointed means of justification (Rom 3:25-26; 5:9). God declares people to be righteous when they put their trust in his Son (Rom 8:33-34; 2 Cor 3:18; 11:15). God pardons sins, is reconciled with sinners, and grants his peace to them (Rom 5:1, 9-11; Eph 2:14-17). Those who have been declared righteous enjoy a new relationship. They are “sons of God” by adoption. The Father relates to his children righteously and expects them to relate righteously to him.<\/p>\n<p>The fullness of righteousness will be manifest at the coming of the Lord Jesus, when all those who have been justified will also be glorified (Rom 8:30). The goal of salvation history moves toward the final glorious manifestation of God’s kingdom, when all creation will be renewed in “righteousness”—that is, all creation will be right with God (2 Pt 3:13).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Justification, Justified; Law, Biblical Concept of.<\/p>","summary_ro":"RIGHTEOUSNESS The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and cust...","summary_en":"RIGHTEOUSNESS The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and cust...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":17624,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Christ*, Intercession","title_en":"of Christ*, Intercession","content_ro":"<h3>INTERCESSION OF CHRIST*<\/h3>\n<p>Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth.<\/p>\n<p>The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, <span>rsv<\/span>). The principal Greek verb meant in secular usage to “meet,” “approach,” or “make an appeal.” In intertestamental literature that word was employed in the sense of personally petitioning an official to gain a favor (e.g., 2 Macc 4:8). The noun form of the word is translated in the NT both as “intercession” (1 Tm 2:1) and as “prayer” (4:5).<\/p>\n<p>Theologians generally see intercession as the second phase of Christ’s “high priestly work,” after he first made satisfaction for sin through his suffering and death on the cross (1 Tm 2:5-6). In the OT one of the priest’s functions was to petition God on the people’s behalf. In particular, on the annual Day of Atonement the high priest carried the blood of the sin offering into the Holy of Holies, sanctified the sacred place by means of incense, and sprinkled the sacrificial blood on and about the “mercy seat” (Lv 16:11-19). Correspondingly, after Christ offered himself on the cross as the sacrifice for sins, he ascended to the Father and entered the heavenly sanctuary where he now represents his people (Heb 7:25).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessiononEarth\">Christ’s Intercession on Earth<\/p>\n<p>Before his life of intercession in heaven, Jesus Christ exercised such a ministry on earth, consistent with his own teaching that the disciples should always pray and not get discouraged (Lk 18:1). Scripture often points to Jesus in prayer. For example, Jesus interceded at the grave of his friend Lazarus (Jn 11:41-42). Jesus prayed all night on a mountain before selecting the 12 apostles (Lk 6:12-13). After warning his disciple Peter that Satan had designs on him, Jesus said to Peter, “I have prayed for you that your faith may not fail” (Lk 22:32, <span>rsv<\/span>). Jesus’ first words on the cross were a prayer for those who had persecuted him (23:34).<\/p>\n<p>The “high priestly prayer” recorded in John 17 provides the most complete account in Scripture of an intercessory prayer by Jesus. The ground, or basis, of his impassioned petition was his intimate relationship with his heavenly Father (Jn 17:5, 8). The objects of his prayer were (1) himself, that he might glorify the Father and complete the work he had been sent to accomplish (Jn 17:1-5); (2) his disciples, who were chosen to spread the gospel after his departure (vv 8-9); and (3) the entire family of believers (v 20). The goals of his intercession included (1) the unity of God’s people (vv 11, 21), (2) their joy in spite of hardships and discouragement (v 13), (3) their preservation from evil (v 15), (4) their sanctification by the Word of God (v 17), and (5) their eternal fellowship with Christ (v 24).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessioninHeaven\">Christ’s Intercession in Heaven<\/p>\n<p>Christ’s intercession for his people, begun on earth, is continued in heaven. The Epistle to the Hebrews depicts Christ as a priest, placing considerable emphasis on his continuing ministry of intercession. Christ’s heavenly intercession is a sequel to his earthly sacrifice accomplished “once for all” (Heb 10:10-18). Jesus himself said, “Every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven” (Mt 10:32, <span>rsv<\/span>). His continuing intercession is recognized in such NT phrases as “through Jesus Christ” (Rom 1:8; 16:27; 1 Pt 2:5), “through him” (Col 3:17; Heb 13:15), and “in the name of our Lord Jesus Christ” (Eph 5:20).<\/p>\n<p>The doctrine of Christ’s heavenly intercession is explicitly affirmed in four NT texts. The apostle Paul spoke of Christ “at the right hand of God, who indeed intercedes for us” (Rom 8:34, <span>rsv<\/span>). The writer of Hebrews affirmed that Christ “is able for all time to save those who draw near to God through him, since he always lives to make intercession for them” (Heb 7:25, <span>rsv<\/span>). Further, Christ has entered “into heaven itself, now to appear in the presence of God on our behalf” (9:24). The apostle John also described that ministry: “If any one does sin, we have an advocate with the Father, Jesus Christ the righteous” (1 Jn 2:1). The Greek word for “advocate” meant a legal counselor who appeared before a magistrate to plead a client’s cause. John thus pictured the ascended Lord as appearing before God on behalf of his people, presenting his own obedience and suffering as the ground for the believer’s acquittal.<\/p>\n<p class=\"h2\" id=\"TheWayIntercessionWorks\">The Way Intercession Works<\/p>\n<p>Christ’s heavenly intercession has both a static aspect (his redemptive work has been completed) and a dynamic aspect (he continues to care for God’s people). Thus Christ’s intercession is seen as including (1) his presence with the Father as the ground of each believer’s justification (Heb 9:24); (2) his thwarting of Satan’s accusations against each believer (Rom 8:33; Rv 12:10); (3) his claim for each believer’s right of access to the divine presence (Heb 4:14-16); and (4) his mediation of the prayers of each believer. The heavenly Father’s response is to impart the full range of spiritual blessings on believers. In the words of the Puritan John Owen (1616–83), “The intercession of Christ . . . is his continual appearance for us in the presence of God, representing the efficacy of his oblation, accompanied with tender care, love and desires for the welfare, supply, deliverance and salvation of the church.”<\/p>\n<p>Those for whom Christ intercedes in heaven are described in Scripture both broadly and narrowly. Christ is said to pray for all people everywhere (Is 53:12; cf. Mt 26:28). More specifically, and perhaps more profoundly, he prays for his own redeemed community, the church (Jn 14:16; 17:9, 20; Heb 4:15-16). Nevertheless, Christ’s prayers are also centered on the specific needs of individual believers (Lk 22:31-32; 1 Jn 2:1).<\/p>","content_en":"<h3>INTERCESSION OF CHRIST*<\/h3>\n<p>Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth.<\/p>\n<p>The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, <span>rsv<\/span>). The principal Greek verb meant in secular usage to “meet,” “approach,” or “make an appeal.” In intertestamental literature that word was employed in the sense of personally petitioning an official to gain a favor (e.g., 2 Macc 4:8). The noun form of the word is translated in the NT both as “intercession” (1 Tm 2:1) and as “prayer” (4:5).<\/p>\n<p>Theologians generally see intercession as the second phase of Christ’s “high priestly work,” after he first made satisfaction for sin through his suffering and death on the cross (1 Tm 2:5-6). In the OT one of the priest’s functions was to petition God on the people’s behalf. In particular, on the annual Day of Atonement the high priest carried the blood of the sin offering into the Holy of Holies, sanctified the sacred place by means of incense, and sprinkled the sacrificial blood on and about the “mercy seat” (Lv 16:11-19). Correspondingly, after Christ offered himself on the cross as the sacrifice for sins, he ascended to the Father and entered the heavenly sanctuary where he now represents his people (Heb 7:25).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessiononEarth\">Christ’s Intercession on Earth<\/p>\n<p>Before his life of intercession in heaven, Jesus Christ exercised such a ministry on earth, consistent with his own teaching that the disciples should always pray and not get discouraged (Lk 18:1). Scripture often points to Jesus in prayer. For example, Jesus interceded at the grave of his friend Lazarus (Jn 11:41-42). Jesus prayed all night on a mountain before selecting the 12 apostles (Lk 6:12-13). After warning his disciple Peter that Satan had designs on him, Jesus said to Peter, “I have prayed for you that your faith may not fail” (Lk 22:32, <span>rsv<\/span>). Jesus’ first words on the cross were a prayer for those who had persecuted him (23:34).<\/p>\n<p>The “high priestly prayer” recorded in John 17 provides the most complete account in Scripture of an intercessory prayer by Jesus. The ground, or basis, of his impassioned petition was his intimate relationship with his heavenly Father (Jn 17:5, 8). The objects of his prayer were (1) himself, that he might glorify the Father and complete the work he had been sent to accomplish (Jn 17:1-5); (2) his disciples, who were chosen to spread the gospel after his departure (vv 8-9); and (3) the entire family of believers (v 20). The goals of his intercession included (1) the unity of God’s people (vv 11, 21), (2) their joy in spite of hardships and discouragement (v 13), (3) their preservation from evil (v 15), (4) their sanctification by the Word of God (v 17), and (5) their eternal fellowship with Christ (v 24).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessioninHeaven\">Christ’s Intercession in Heaven<\/p>\n<p>Christ’s intercession for his people, begun on earth, is continued in heaven. The Epistle to the Hebrews depicts Christ as a priest, placing considerable emphasis on his continuing ministry of intercession. Christ’s heavenly intercession is a sequel to his earthly sacrifice accomplished “once for all” (Heb 10:10-18). Jesus himself said, “Every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven” (Mt 10:32, <span>rsv<\/span>). His continuing intercession is recognized in such NT phrases as “through Jesus Christ” (Rom 1:8; 16:27; 1 Pt 2:5), “through him” (Col 3:17; Heb 13:15), and “in the name of our Lord Jesus Christ” (Eph 5:20).<\/p>\n<p>The doctrine of Christ’s heavenly intercession is explicitly affirmed in four NT texts. The apostle Paul spoke of Christ “at the right hand of God, who indeed intercedes for us” (Rom 8:34, <span>rsv<\/span>). The writer of Hebrews affirmed that Christ “is able for all time to save those who draw near to God through him, since he always lives to make intercession for them” (Heb 7:25, <span>rsv<\/span>). Further, Christ has entered “into heaven itself, now to appear in the presence of God on our behalf” (9:24). The apostle John also described that ministry: “If any one does sin, we have an advocate with the Father, Jesus Christ the righteous” (1 Jn 2:1). The Greek word for “advocate” meant a legal counselor who appeared before a magistrate to plead a client’s cause. John thus pictured the ascended Lord as appearing before God on behalf of his people, presenting his own obedience and suffering as the ground for the believer’s acquittal.<\/p>\n<p class=\"h2\" id=\"TheWayIntercessionWorks\">The Way Intercession Works<\/p>\n<p>Christ’s heavenly intercession has both a static aspect (his redemptive work has been completed) and a dynamic aspect (he continues to care for God’s people). Thus Christ’s intercession is seen as including (1) his presence with the Father as the ground of each believer’s justification (Heb 9:24); (2) his thwarting of Satan’s accusations against each believer (Rom 8:33; Rv 12:10); (3) his claim for each believer’s right of access to the divine presence (Heb 4:14-16); and (4) his mediation of the prayers of each believer. The heavenly Father’s response is to impart the full range of spiritual blessings on believers. In the words of the Puritan John Owen (1616–83), “The intercession of Christ . . . is his continual appearance for us in the presence of God, representing the efficacy of his oblation, accompanied with tender care, love and desires for the welfare, supply, deliverance and salvation of the church.”<\/p>\n<p>Those for whom Christ intercedes in heaven are described in Scripture both broadly and narrowly. Christ is said to pray for all people everywhere (Is 53:12; cf. Mt 26:28). More specifically, and perhaps more profoundly, he prays for his own redeemed community, the church (Jn 14:16; 17:9, 20; Heb 4:15-16). Nevertheless, Christ’s prayers are also centered on the specific needs of individual believers (Lk 22:31-32; 1 Jn 2:1).<\/p>","summary_ro":"INTERCESSION OF CHRIST* Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth. The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, rsv). The principal Greek verb meant in secular usage to “mee...","summary_en":"INTERCESSION OF CHRIST* Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth. The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, rsv). The principal Greek verb meant in secular usage to “mee...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24942,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mediator Mediate","title_en":"Mediator Mediate","content_ro":"<h3>MEDIATE, MEDIATOR<\/h3>\n<p>The act of an intermediary, go-between, or expert in divine things, not to negotiate agreement or compromise but to approach God on behalf of others, and so to convey desired knowledge and reassurance with divine authority.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Job voices longing for such a mediator (translated here from the LXX): “God is not a mortal like me, so I cannot argue with him or take him to trial. If only there were a mediator who could bring us together, but there is none. The mediator could make God stop beating me, and I would no longer live in terror of his punishment. Then I could speak to him without fear, but I cannot do that in my own strength” (Jb 9:32-35).<\/p>\n<p>More familiar is the mediation of instruction concerning the divine character and will. The Mosaic covenant was given through the mediation of angels and of Moses (Ex 20:18-21; Dt 33:2; Acts 7:53; Gal 3:19; contrast Heb 6:13-17, where God, acting alone, “mediated” an oath). The terms of the covenant law were expounded by prophets who “stood in God’s council,” and by priests who communicated God’s mind by oracle, sacred lot, and pronounced blessing (Dt 10:8; 33:8-10; 2 Chr 15:3; Jer 23:10-11, 18-22, 31-34; Mi 3:11; Mal 2:7).<\/p>\n<p>Most familiar is the liturgical mediation of the priest, whether by Moses (Ex 24:4-8) or by an appointed person trained in the rituals of worship (28:1). Because of Israel’s emphasis upon the holiness of God, sacrificial expiation, or “covering,” of sin figured largely in priestly mediation. The priest represented before God the people’s penitence, confession, and prayers for forgiveness, bearing the tribes’ names on shoulders and breastplate, and represented God, in turn, assuring his favor, forgiveness, and protection (see Heb 5:1-4; 7:27–10:11).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>It was natural that the mission of Jesus should be described in mediatorial terms, and first as that of a prophet speaking for God to humans, making God known (Mk 6:15; 8:28). Where applied to Jesus, the actual title “mediator” refers mainly to his institution of a new covenant, establishing God’s new relationship with people (Heb 8:6; 9:15; 12:24). The one other instance is 1 Timothy 2:5, where the unity of God requires a sole, unrivaled mediator, namely, Christ.<\/p>\n<p>This last reference mentions Christ’s giving himself as “a ransom for all.” This essentially priestly function is the theme of Hebrews. Christ as Son of God, divinely appointed, sinless, suffering, tempted, sympathizing, and obedient, is uniquely qualified to be High Priest of his people. As priest, he offers a perfect sacrifice and lives forever to intercede for those who draw near to God through him. This mediatorial ministry places Jesus at “the right hand of God.” His intercession for people is mentioned also in Romans 8:34 and probably in 1 John 2:1, where ancient Greek commentators, <span>neb<\/span>, and other authoritative sources so understand “paraclete,” here applied to Jesus. His mediatorial sacrifice is mentioned in Matthew (Mt 26:28), John (Jn 1:29), Romans (Rom 3:25), and 1 John (1 Jn 1:7; 2:2; 4:10).<\/p>\n<p>Still more significant is the insistence, everywhere in the NT, that man’s knowledge of God, salvation, and hope come through Christ alone. Made poor for our sakes, he died and rose “for us”; our peace, access to God, reconciliation, expiation of sin, grace, truth, prayer, and “all spiritual blessings” are “through him,” “in him,” “through his blood,” and “in his name.” The purpose of God focuses in him; he mediated at Creation and at redemption (Col 1:15, 22); in him all the fullness of God dwells, and the face of Christ reveals God’s glory. No one knows the Father except the Son and those to whom the Son reveals him; no one comes to the Father but by him; neither is there salvation in any other.<\/p>\n<p>Christ’s mediation is the fulfillment and end of all mediation between God and humankind. The book of Hebrews opens with the assertion that Christ surpasses all other mediators—angels, Moses, the Aaronic priesthood. His is a timeless priesthood, like Melchizedek’s. His sacrifice is unrepeatable, “once for all time,” and by it we have been consecrated to God “for all time.” The covenant he established between God and people offers better promises, sacrifice, sanctuary, and hope (Heb 7:19; 8:6; 9:1, 11-15). Christ’s mediation so far excels all others that it can never be superseded; he is priest without rival and forever (cf. 1 Tm 2:5).<\/p>\n<p>Without using the priestly analogy, John emphasizes the same truth. The gulf between divine and human has been crossed, decisively and finally, by the Incarnation. Instead of standing between God and man, Christ unites both within himself by becoming man. Mediating in the beginning at Creation, Christ is himself the Word, which from God’s side mediates God’s mind, embodies God’s message, and conveys God’s power. No one has seen God at any time, but as unique Son and divine, Jesus “expounds” God (Jn 1:18). From the human side, Jesus prays for the disciples (ch 17), offers perfect obedience, lays down his life for his flock, and offers the unblemished sacrifice that bears away the sin of the world.<\/p>\n<p><em>See also<\/em> Reconciliation.<\/p>","content_en":"<h3>MEDIATE, MEDIATOR<\/h3>\n<p>The act of an intermediary, go-between, or expert in divine things, not to negotiate agreement or compromise but to approach God on behalf of others, and so to convey desired knowledge and reassurance with divine authority.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Job voices longing for such a mediator (translated here from the LXX): “God is not a mortal like me, so I cannot argue with him or take him to trial. If only there were a mediator who could bring us together, but there is none. The mediator could make God stop beating me, and I would no longer live in terror of his punishment. Then I could speak to him without fear, but I cannot do that in my own strength” (Jb 9:32-35).<\/p>\n<p>More familiar is the mediation of instruction concerning the divine character and will. The Mosaic covenant was given through the mediation of angels and of Moses (Ex 20:18-21; Dt 33:2; Acts 7:53; Gal 3:19; contrast Heb 6:13-17, where God, acting alone, “mediated” an oath). The terms of the covenant law were expounded by prophets who “stood in God’s council,” and by priests who communicated God’s mind by oracle, sacred lot, and pronounced blessing (Dt 10:8; 33:8-10; 2 Chr 15:3; Jer 23:10-11, 18-22, 31-34; Mi 3:11; Mal 2:7).<\/p>\n<p>Most familiar is the liturgical mediation of the priest, whether by Moses (Ex 24:4-8) or by an appointed person trained in the rituals of worship (28:1). Because of Israel’s emphasis upon the holiness of God, sacrificial expiation, or “covering,” of sin figured largely in priestly mediation. The priest represented before God the people’s penitence, confession, and prayers for forgiveness, bearing the tribes’ names on shoulders and breastplate, and represented God, in turn, assuring his favor, forgiveness, and protection (see Heb 5:1-4; 7:27–10:11).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>It was natural that the mission of Jesus should be described in mediatorial terms, and first as that of a prophet speaking for God to humans, making God known (Mk 6:15; 8:28). Where applied to Jesus, the actual title “mediator” refers mainly to his institution of a new covenant, establishing God’s new relationship with people (Heb 8:6; 9:15; 12:24). The one other instance is 1 Timothy 2:5, where the unity of God requires a sole, unrivaled mediator, namely, Christ.<\/p>\n<p>This last reference mentions Christ’s giving himself as “a ransom for all.” This essentially priestly function is the theme of Hebrews. Christ as Son of God, divinely appointed, sinless, suffering, tempted, sympathizing, and obedient, is uniquely qualified to be High Priest of his people. As priest, he offers a perfect sacrifice and lives forever to intercede for those who draw near to God through him. This mediatorial ministry places Jesus at “the right hand of God.” His intercession for people is mentioned also in Romans 8:34 and probably in 1 John 2:1, where ancient Greek commentators, <span>neb<\/span>, and other authoritative sources so understand “paraclete,” here applied to Jesus. His mediatorial sacrifice is mentioned in Matthew (Mt 26:28), John (Jn 1:29), Romans (Rom 3:25), and 1 John (1 Jn 1:7; 2:2; 4:10).<\/p>\n<p>Still more significant is the insistence, everywhere in the NT, that man’s knowledge of God, salvation, and hope come through Christ alone. Made poor for our sakes, he died and rose “for us”; our peace, access to God, reconciliation, expiation of sin, grace, truth, prayer, and “all spiritual blessings” are “through him,” “in him,” “through his blood,” and “in his name.” The purpose of God focuses in him; he mediated at Creation and at redemption (Col 1:15, 22); in him all the fullness of God dwells, and the face of Christ reveals God’s glory. No one knows the Father except the Son and those to whom the Son reveals him; no one comes to the Father but by him; neither is there salvation in any other.<\/p>\n<p>Christ’s mediation is the fulfillment and end of all mediation between God and humankind. The book of Hebrews opens with the assertion that Christ surpasses all other mediators—angels, Moses, the Aaronic priesthood. His is a timeless priesthood, like Melchizedek’s. His sacrifice is unrepeatable, “once for all time,” and by it we have been consecrated to God “for all time.” The covenant he established between God and people offers better promises, sacrifice, sanctuary, and hope (Heb 7:19; 8:6; 9:1, 11-15). Christ’s mediation so far excels all others that it can never be superseded; he is priest without rival and forever (cf. 1 Tm 2:5).<\/p>\n<p>Without using the priestly analogy, John emphasizes the same truth. The gulf between divine and human has been crossed, decisively and finally, by the Incarnation. Instead of standing between God and man, Christ unites both within himself by becoming man. Mediating in the beginning at Creation, Christ is himself the Word, which from God’s side mediates God’s mind, embodies God’s message, and conveys God’s power. No one has seen God at any time, but as unique Son and divine, Jesus “expounds” God (Jn 1:18). From the human side, Jesus prays for the disciples (ch 17), offers perfect obedience, lays down his life for his flock, and offers the unblemished sacrifice that bears away the sin of the world.<\/p>\n<p><em>See also<\/em> Reconciliation.<\/p>","summary_ro":"MEDIATE, MEDIATOR The act of an intermediary, go-between, or expert in divine things, not to negotiate agreement or compromise but to approach God on behalf of others, and so to convey desired knowledge and reassurance with divine authority. In the Old Testament Job voices longing for such a mediator (translated here from the LXX): “God is not a mortal like me, so I cannot argue with him or take him to trial. If only there were a mediator who could bring us together, but there is none. The me...","summary_en":"MEDIATE, MEDIATOR The act of an intermediary, go-between, or expert in divine things, not to negotiate agreement or compromise but to approach God on behalf of others, and so to convey desired knowledge and reassurance with divine authority. In the Old Testament Job voices longing for such a mediator (translated here from the LXX): “God is not a mortal like me, so I cannot argue with him or take him to trial. If only there were a mediator who could bring us together, but there is none. The me...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33167,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Right Hand","title_en":"Right Hand","content_ro":"<h3>RIGHT HAND<\/h3>\n<p>The word “right” in the Bible is often used in the sense of “being straight”; it is used to describe that which is just or righteous (cf. Gn 18:25). Figuratively speaking, God’s right hand is the means whereby victories are obtained for the people of God (Pss 17:7, 98:1); it is also an instrument of punishment for the ungodly (Hb 2:16). While the right hand of man is impotent to save (Jb 40:14), God’s right hand sustains his children in the hour of need (Ps 139:10). Furthermore, God promises to strengthen the right hand of the person he purposes to help (Is 41:13).<\/p>\n<p>To be at the right hand of God is to occupy a place of the choicest blessings (Ps 16:11); it is the place where the Lord Jesus Christ now reigns in glory and intercedes for those he has redeemed (Rom 8:34).<\/p>\n<p>To offer the right hand of fellowship is to extend the warmest and most accepting type of camaraderie (Gal 2:9). Giving the right hand as the sign of a pledge also has a biblical antecedent (2 Kgs 10:15).<\/p>\n<p>Although the left hand is often linked to blessings (Prv 3:16), it may also be associated with treachery or other undesirable activity (Eccl 10:2).<\/p>\n<p><em>See also<\/em> Hand.<\/p>","content_en":"<h3>RIGHT HAND<\/h3>\n<p>The word “right” in the Bible is often used in the sense of “being straight”; it is used to describe that which is just or righteous (cf. Gn 18:25). Figuratively speaking, God’s right hand is the means whereby victories are obtained for the people of God (Pss 17:7, 98:1); it is also an instrument of punishment for the ungodly (Hb 2:16). While the right hand of man is impotent to save (Jb 40:14), God’s right hand sustains his children in the hour of need (Ps 139:10). Furthermore, God promises to strengthen the right hand of the person he purposes to help (Is 41:13).<\/p>\n<p>To be at the right hand of God is to occupy a place of the choicest blessings (Ps 16:11); it is the place where the Lord Jesus Christ now reigns in glory and intercedes for those he has redeemed (Rom 8:34).<\/p>\n<p>To offer the right hand of fellowship is to extend the warmest and most accepting type of camaraderie (Gal 2:9). Giving the right hand as the sign of a pledge also has a biblical antecedent (2 Kgs 10:15).<\/p>\n<p>Although the left hand is often linked to blessings (Prv 3:16), it may also be associated with treachery or other undesirable activity (Eccl 10:2).<\/p>\n<p><em>See also<\/em> Hand.<\/p>","summary_ro":"RIGHT HAND The word “right” in the Bible is often used in the sense of “being straight”; it is used to describe that which is just or righteous (cf. Gn 18:25). Figuratively speaking, God’s right hand is the means whereby victories are obtained for the people of God (Pss 17:7, 98:1); it is also an instrument of punishment for the ungodly (Hb 2:16). While the right hand of man is impotent to save (Jb 40:14), God’s right hand sustains his children in the hour of need (Ps 139:10). Furthermore, Go...","summary_en":"RIGHT HAND The word “right” in the Bible is often used in the sense of “being straight”; it is used to describe that which is just or righteous (cf. Gn 18:25). Figuratively speaking, God’s right hand is the means whereby victories are obtained for the people of God (Pss 17:7, 98:1); it is also an instrument of punishment for the ungodly (Hb 2:16). While the right hand of man is impotent to save (Jb 40:14), God’s right hand sustains his children in the hour of need (Ps 139:10). Furthermore, Go...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65279,"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":92905,"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":120531,"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":148157,"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}],"35":[{"id":2081,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Animals","title_en":"Animals","content_ro":"<h3>ANIMALS<\/h3>\n<p>In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals as object lessons.<\/p>\n<p>The biblical approach to classification of animals is somewhat different from the system of classification used by biologists today. The present system of classification, which traces back to Carolus Linnaeus (an 18th-century Swedish botanist), is based on structure, both internal and external. The biblical basis of classification is habitat. Thus Genesis 1 speaks of aquatic organisms (v 20); aerial organisms (v 21); animals that crawl on the ground (v 24); cattle or domesticated animals (animals that live in association with humans) (v 24); and wild animals (v 24). The same system of classification is followed in Leviticus 11 and throughout Scripture.<\/p>\n<p>Because of the divergence between systems of classification, the various animals of the Bible will be listed here in alphabetical order—including reptiles, fish, and even invertebrates such as insects, spiders, worms, and sponges. Birds are discussed in a separate article.<\/p>\n<p>Preview<\/p>\n<p>• Adder<\/p>\n<p>• Ant<\/p>\n<p>• Antelope<\/p>\n<p>• Ape<\/p>\n<p>• Asp<\/p>\n<p>• Ass<\/p>\n<p>• Badger<\/p>\n<p>• Bat<\/p>\n<p>• Bear<\/p>\n<p>• Bee<\/p>\n<p>• Behemoth<\/p>\n<p>• Camel<\/p>\n<p>• Caterpillar<\/p>\n<p>• Cattle<\/p>\n<p>• Chameleon<\/p>\n<p>• Coral<\/p>\n<p>• Cricket<\/p>\n<p>• Crocodile<\/p>\n<p>• Deer<\/p>\n<p>• Dog<\/p>\n<p>• Donkey<\/p>\n<p>• Dragon<\/p>\n<p>• Fish<\/p>\n<p>• Flea<\/p>\n<p>• Fly<\/p>\n<p>• Fox<\/p>\n<p>• Frog<\/p>\n<p>• Gazelle<\/p>\n<p>• Gecko<\/p>\n<p>• Gnat<\/p>\n<p>• Goat<\/p>\n<p>• Grasshopper<\/p>\n<p>• Hare<\/p>\n<p>• Hippopotamus<\/p>\n<p>• Horse<\/p>\n<p>• Hyena<\/p>\n<p>• Jackal<\/p>\n<p>• Leech<\/p>\n<p>• Leopard<\/p>\n<p>• Leviathan<\/p>\n<p>• Lion<\/p>\n<p>• Lizard<\/p>\n<p>• Locust<\/p>\n<p>• Mole<\/p>\n<p>• Moth<\/p>\n<p>• Mouse<\/p>\n<p>• Mule<\/p>\n<p>• Pig<\/p>\n<p>• Porcupine<\/p>\n<p>• Scorpion<\/p>\n<p>• Sheep<\/p>\n<p>• Snail<\/p>\n<p>• Snake<\/p>\n<p>• Spider<\/p>\n<p>• Sponge<\/p>\n<p>• Unicorn<\/p>\n<p>• Wasp<\/p>\n<p>• Whale<\/p>\n<p>• Wild Ox<\/p>\n<p>• Wolf<\/p>\n<p>• Worm<\/p>\n\n<p class=\"h2\" id=\"Adder\">Adder<\/p>\n<p>One of the 20 poisonous snakes found in Israel and surrounding countries, also referred to as cockatrice and viper. True vipers (genus <em>Cerastes, Echis colorata,<\/em> and <em>Vipera palestina<\/em>) also exist there, poisonous snakes with curved fangs that spring into position when the snake strikes. The horned viper <em>(Cerastes hasselquistii)<\/em> may attack horses. It is 12 to 18 inches (30 to 46 centimeters) long and often lies in ambush in the sand with only its eyes and the hornlike protrusions on its head visible.<\/p>\n<p>Both Jesus and John the Baptist referred to the viper several times (Mt 3:7; 12:34; 23:33). The reference in Acts 28:3 is probably to a small viper <em>(Vipera aspis)<\/em> that strikes rapidly and is very pugnacious. It is found in southern Europe and hisses each time it inhales and exhales. The poison of vipers attacks the respiratory system and disintegrates red blood cells.<\/p>\n<p><em>See also<\/em> Snake (below).<\/p>\n<p class=\"h2\" id=\"Ant\">Ant<\/p>\n<p>Mentioned only twice in the Bible, both times in the book of Proverbs. For many years Solomon was charged with a biological error when he referred to the ant as providing her meat in the summer and gathering her food in the harvest (Prv 6:8). Critics of the Bible were quick to point out that, so far as was then known, ants do not store up food. They assumed that Solomon had probably kicked open an ant hill and mistaken the pupal cases (pods in which immature ants grow to maturity) for grain or had observed ants carrying bits of grain, leaves, and other matter to their nests.<\/p>\n<p>At least three species of grain-storing ants are now known—two occur in Israel and the other in Mediterranean countries. The particular species referred to by Solomon (Prv 6:6-8; 30:24-25) is probably the harvester ant <em>(Messor semirufus).<\/em> Its granaries are flat chambers connected by galleries irregularly scattered over an area about six feet (1.8 meters) in diameter and about a foot (.3 meter) deep in the ground. Seeds are collected from the ground or picked from plants. The head, or radicle, which is the softest part of the kernel, is bitten off to prevent germination, and the chaff and empty capsules are discarded on kitchen middens (refuse piles) outside the nest. Individual granaries may be 5 inches (12.7 centimeters) in diameter and a half inch (1.2 centimeters) high. Some nests are known to be 40 feet (12 meters) in diameter and 6 to 7 feet (approx. 2 meters) deep with several entrances.<\/p>\n<p class=\"h2\" id=\"Antelope\">Antelope<\/p>\n<p>Several antelope-like creatures are referred to in the Scriptures. One seems to be the white oryx <em>(Oryx leucoryx),<\/em> referred to in Deuteronomy 14:5 (<span>kjv<\/span> “wild ox”; <span>rsv<\/span> “antelope”) and Isaiah 51:20 (<span>kjv<\/span> “wild bull”; <span>RSV <\/span>“antelope”). The oryx was probably the antelope, commonly used for food because its long horns made it relatively easy to catch.<\/p>\n<p>Another antelope mentioned in the Bible is the addax <em>(Addax nasomaculatus),<\/em> probably the “pygarg” of Deuteronomy 14:5 (<span>kjv<\/span>). It is a native of North Africa with grayish white hinder parts, a white patch on the forehead, and twisted and ringed horns. The word “pygarg” comes from a Greek word meaning “white rump.” The addax is about the size of a donkey. Its body is closely covered with short hair. It has a short mane on the underside of its neck that makes the head look somewhat like that of a goat. The hooves are broad and flat, and the tail resembles that of a donkey. It is common in Africa and in Arabia, where Arabs hunt it with falcons and dogs.<\/p>\n<p>Antelopes are very graceful and run with their heads held high. Both sexes have long, permanent, hollow horns. With the oryx the horns go straight back; addax horns are twisted and ringed. Antelope are alert, wary, and keen sighted. They are usually found in herds of from two to a dozen. If injured or brought to bay, an antelope attacks with its head lowered so that the sharp horns point forward. Antelopes feed on grasses and shrubs, drinking from streams and water holes. When water is scarce, they eat melons and succulent bulbs. Both addax and oryx were ceremonially clean in Jewish law.<\/p>\n<p class=\"h2\" id=\"Ape\">Ape<\/p>\n<p>Primate not native to Palestine. The two references to apes in the OT (1 Kgs 10:22; 2 Chr 9:21) refer to their importation by King Solomon with other treasures on board the ships of his mercantile fleet. There is some question concerning the origin of those primates. Some believe that the mention of “ivory” in the same verses suggests they came from East Africa and that they were indeed apes, that is, tailless primates. Others, believing they came from India or Ceylon, suggest that they were actually monkeys. There the baboon (genus Papeio), a large monkey, was considered sacred to the god Thoth. Males of that genus were kept in temples, and the more docile females were often kept as house pets. Such baboons frequently had some of their teeth removed or ground down to lessen the danger of their biting. A number of mummified baboons have been found in Egypt, indicating the high regard in which they were held.<\/p>\n<p class=\"h2\" id=\"Asp\">Asp<\/p>\n<p>Poisonous snake. Most biblical references to the asp (Dt 32:33) seem to be to the Egyptian cobra <em>(Naja haje),<\/em> which conceals itself in holes, walls, and rocks and has the ability to expand its neck by raising its anterior ribs so as to enlarge the front of its breast into the shape of a flat disc. Its potent poison can cause death in 30 minutes. It attains a length of about 80 inches (2 meters). The fangs are permanently erect, not movable as in the vipers (the common poisonous snakes of North America; only the coral snake in America has permanently erect fangs). Cobra poison attacks the nervous system, causing muscular paralysis. The Egyptians looked upon it as a sacred creature; they regarded it as a protector since it fed on the rodents that ate their crops. The “fiery serpents” (Nm 21:6; Dt 8:15, both <span>rsv<\/span>) may have been cobras; “fiery” probably refers to the burning fever caused by their venom. Isaiah 14:29 and 30:6 (“flying serpent”) may refer to the hood of the cobra.<\/p>\n<p><em>See also<\/em> Snake (below).<\/p>\n<p class=\"h2\" id=\"Ass\">Ass<\/p>\n<p><em>See<\/em> Donkey (below).<\/p>\n<p class=\"h2\" id=\"Badger\">Badger<\/p>\n<p>Small hoofed mammal. What the <span>kjv<\/span> calls a “coney,” modern translations name “rock badger” (Lv 11:5; Dt 14:7; Ps 104:18; Prv 30:26). The rock badger spoken of in the Bible is probably the Syrian rock hyrax <em>(Hyrax syriaca),<\/em> the only species of hyrax found outside Africa. This small ungulate (having hooflike toenails) lives among rocks from the Dead Sea valley to Mt Hermon. It is strictly a herbivorous (plant-eating) animal about the size of a rabbit. It resembles a guinea pig more than a rabbit, having quite inconspicuous ears and a very small tail. It has broad nails with four toes on its forelegs and three on its hind legs, the toes being connected with skin almost like a web. Pads acting as sucking discs under its feet enable it to keep its footing on slippery rocks. With its yellow and brown fur, it is sometimes called the bear rat because of its resemblance to a tailless rat. It is also equipped with black whiskers that may be seven inches (17.8 centimeters) long.<\/p>\n<p>These rock badgers, or hyraxes, live together in colonies of from 6 to 50 animals, often sunning themselves on rocks. They are difficult to catch. Guards are posted, and if approaching danger is sighted, the whole group will scurry for cover, warned by the sharp whistles of the guards. Thus they are commended for taking refuge in the rocks (Ps 104:18) and are called wise for making “their houses in the rocks” (Prv 30:24, 26, <span>kjv<\/span>). The badger is not a ruminant (does not chew its cud), but the motion of its jaws may suggest that it chews its cud. That is probably why it was included with other cud-chewing animals in the Jewish food laws (Lv 11:5; Dt 14:7). It was forbidden to the Jews as food because it did not have cloven hooves. Some Arabs eat and even prize its meat.<\/p>\n<p class=\"h2\" id=\"Bat\">Bat<\/p>\n<p>Flying mammals according to modern classification. They have hair and provide milk for their young. The Bible classifies them with other aerial creatures. Bats take shelter in caves, crevices, tree cavities, buildings, and also in exposed places on trees. In colder areas they hibernate or migrate. The normal resting position for a bat is hanging head downward. Bats “swim” through the air rather than fly because they move with their legs as well as with their wings.<\/p>\n<p>The bat’s thumb is free and terminates in a single hook claw used for climbing and hanging. The hind feet have five toes, all pointing the same way. The large chest accommodates the powerful muscles needed for flying. Because they orient themselves by echo location, the sense of hearing is very well developed.<\/p>\n<p>Most bats are insect eaters, seizing insects in flight. Many insectivorous bats also eat some fruit. Other bats feed exclusively, usually in groups, on fruit and green vegetation. Fruit-eating bats generally live in the tropics where fruit is constantly ripening, although some have been found in the Holy Land. These bats tend to be larger than the insectivores, having a wingspread of up to five feet (1.5 meters).<\/p>\n<p>A third group includes flower-eating bats that feed on pollen and nectar. These small bats with long pointed heads and long tongues are found only in tropical and semitropical regions. Three species of vampire bats, which do not occur in the Holy Land, eat blood by making a small incision and lapping it up. Carnivorous (meat-eating) bats prey on birds, lizards, and frogs. Fish-eating bats catch fish at or near the water surface.<\/p>\n<p>Eight varieties of bats are known in the Holy Land. One of them, the little brown bat (genus <em>Myotis<\/em>), is worldwide in its distribution. It is insectivorous and probably has the widest distribution of any nonhuman terrestrial mammal. Brown bats are mostly cave dwellers. The females form maternity colonies that may number in the tens of thousands.<\/p>\n<p>Two species of mouse-tailed bats (genus <em>Rhinopoma<\/em>) are found in the Holy Land. Their tails are nearly as long as the head and body combined. They are colonial, roosting in caves, rock clefts, wells, pyramids, palaces, and houses. Like the brown bat, they are insectivorous. The slit-faced or hollow-faced bats (genus <em>Nycteris<\/em>) are also found in the Holy Land. They are insectivorous and roost in groups from 6 to 20.<\/p>\n<p>The bats found in the Holy Land vary in size from that of a mouse to the size of a rat; the largest species measures more than 20 inches (51 centimeters) across the wings. The bat was unclean to the Jews (Lv 11:19; Dt 14:18).<\/p>\n<p class=\"h2\" id=\"Bear\">Bear<\/p>\n<p>Large, heavy, big-headed mammal with short, powerful limbs, a short tail, and small eyes and ears. Bears have a “plantigrade” walk: they walk on both the sole and heel as humans do. The Palestinian bear is a Syrian version of the brown bear <em>(Ursus arctos syriacus).<\/em> It can grow to a height of 6 feet (1.8 meters) and may weigh as much as 500 pounds (227 kilograms).<\/p>\n<p>Bears have an excellent sense of smell but less developed senses of sight and hearing. They are omnivorous (eating any kind of food); they subsist largely on vegetation, fruits, insects, and fish.<\/p>\n<p>Bears are usually peaceful and inoffensive, but if they think they must defend themselves (Lam 3:10) or their young (2 Sm 17:8; Prv 17:12; Hos 13:8), they may be formidable and dangerous adversaries. David boasted of his role as a bear killer (1 Sm 17:34-37). Since a blow from a bear’s paw can be fatal, David’s courage and strength as a young shepherd in running after a bear and wrenching one of his father’s sheep from its jaws were noteworthy.<\/p>\n<p>Some biblical passages seem to imply that bears attacked for no apparent reason (e.g., Prv 28:15; Am 5:19). At other times they were God’s instruments of punishment, as in the story of Elisha and the two she-bears (2 Kgs 2:24). The bear and the lion, often mentioned together in the Bible (1 Sm 17:37), were the two largest and strongest beasts of prey in the Holy Land. Thus they symbolized both strength and terror (Am 5:19).<\/p>\n<p>In biblical times bears seem to have roamed all over Palestine. Today they are found only in the Lebanon and Anti-Lebanon Mountains, and even there they are rare.<\/p>\n<p class=\"h2\" id=\"Bee\">Bee<\/p>\n<p>One of two domesticated insects <em>(Apis mellifica),<\/em> the other being the silkworm. Bees gather nectar from flowers, transferring pollen from one flower to another in the process. It is believed that they convey the location of sources of nectar to other bees through a bee “dance,” which may indicate both distance and direction. Bees are sensitive to four colors: blue-green, yellow-green, blue-violet, and ultra-violet (invisible to humans).<\/p>\n<p>The wild bees of the Holy Land are especially noted for their ferocity in attack. Only the female “worker” bees sting people and animals, the virulence of their venom increasing in warm weather. A number of biblical passages allude to the irritable, vindictive nature of bees and to the painful stings they inflict (Dt 1:44; Ps 118:12; Is 7:18).<\/p>\n<p>One reference calls attention to the fact that in semidesert regions a dead animal’s carcass, stripped to the bone by jackals or vultures and dried in the sun, can provide wild bees an excellent place to start a new colony (Jgs 14:5-9).<\/p>\n<p>The Egyptians considered the bee sacred. In ancient Greece candles were made from beeswax. In the Holy Land, beekeeping was probably not practiced until the Hellenistic period (second century <span>BC<\/span>), although Ezekiel 27:17 suggests that it may have been practiced earlier. If domestic honey was not available to the Hebrews, wild honey certainly was, and travelers would be on the lookout for caches of honey in rocky clefts and other likely places. The Philistines and the Hittites practiced beekeeping in their cities.<\/p>\n<p>The Bible contains many references to bees and bee products. A bee swarm was a valuable asset, though the price of honey itself was low. Honey was sometimes eaten with the honeycomb (Sg 5:1). Honey also had uses other than food, e.g., in embalming.<\/p>\n<p>The land of Israel was described as a land flowing with milk and honey. Honey was a major source of sweetening in the ancient Near East—hence, its importance (cf. Jgs 14:8-9). Actually the Hebrew word for “honey” may include not only bee honey but also the sweet syrup extracted from such fruits as figs, dates, and grapes. Thus “a land flowing with milk and honey” (Ex 3:8, <span>rsv<\/span>) does not necessarily stand for a land of bees but for a land rich in sweetness.<\/p>\n<p><em>See also<\/em> Food and Food Preparation; Honey.<\/p>\n<p class=\"h2\" id=\"Behemoth\">Behemoth<\/p>\n<p><em>See<\/em> Hippopotamus (below).<\/p>\n<p class=\"h2\" id=\"Camel\">Camel<\/p>\n<p>Large beast of burden. Unintelligent, ill-natured, and quarrelsome, the camel <em>(Camelus dromedarius)<\/em> is nevertheless a blessing to people living in the desert and on its borders because it is especially adapted to that habitat. It has been called the ship of the desert. Having thick elastic pads of fibrous tissue on its feet, it can walk on hot desert sands. It can go without water for long periods and can subsist on vegetation growing on the saline soils. The camel’s nostrils are pinched together and can be closed at will to prevent penetration of sand during violent sandstorms.<\/p>\n<p>Camels are used for transporting both goods and people. A person riding a camel can cover from 60 to 75 miles (96.5 to 121 kilometers) in a day. A camel can carry a load weighing 600 pounds (272 kilograms) or more. Camels were used heavily in the spice trade (Gn 37:25) and traveled regularly in camel trains between Arabia, Egypt, and Assyria. They were also ridden in time of war (Jgs 6:5). A camel can even be hitched to a plow in areas where the land is cultivated.<\/p>\n<p>The hair shed by camels during the early spring is preserved and used in weaving cloth and making tents. As much as 10 pounds (4.5 kilograms) of hair can be obtained from one camel. A rough cloak of camel’s hair, as worn by John the Baptist (Mt 3:4), is still worn by Bedouins today. A camel’s hair garment was also the sign of the prophetic office (Zec 13:4).<\/p>\n<p>Two varieties of camel occur within the one-humped species, the slow burden-bearing camel referred to in Genesis 37:25 and the fast dromedary of 1 Samuel 30:17. The dromedary can stand seven feet (2.1 meters) tall and measure as much as nine feet (2.7 meters) from the muzzle to the tip of the tail. With its three-chambered stomach, which can hold from 15 to 30 quarts (14.2 to 28.4 liters) of liquid, it can go for as long as 5 days during the summer or 25 days in winter without drinking. The camel’s hump is a reserve store of fat, making it possible for the animal to subsist on very little food during a desert journey.<\/p>\n<p>Another species of camel, the Bactrian camel <em>(Camelus bactrianus),<\/em> is also resident in the Holy Land. It has two humps. It is heavier, bigger, and has longer hair than the one-humped camel and is slower than the swift dromedary. Isaiah 21:7 may refer to the Bactrian camel; both kinds of camel are referred to in Esther 8:10 (<span>kjv<\/span>). Camels ranked in importance with sheep, cattle, and asses in OT times. A third of the 66 biblical references to the camel lists it with other animals.<\/p>\n<p>Camels are ruminants (cud-chewing mammals) but do not have cloven hooves. Thus, they were included in the list of unclean beasts, forbidden by the Israelites as food (Lv 11:4; Dt 14:7). They are eaten by Arabs, however, who also drink their milk (cf. Gn 32:15).<\/p>\n<p>Abraham had camels in Egypt (Gn 12:16). At first Job had 3,000 camels (Jb 1:3) and after his recovery, 6,000 (Jb 42:12). Although wide use of camels does not seem to have begun until shortly before 1000 <span>BC<\/span> (Jgs 6:5), Sumerian texts from the Old Babylonian period list camels and indicate that they had been domesticated. Camel bones and figurines have been found at various eastern archaeological sites dating from well before 1200 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Caterpillar\">Caterpillar<\/p>\n<p>Larval stage of insects characterized by complete metamorphosis. Such insects pass through four stages: egg, larva or caterpillar, pupa, and adult. Bees, flies, moths, and butterflies all pass through a larval or caterpillar stage.<\/p>\n<p>The word “caterpillar” occurs three times in the <span>nlt<\/span> (1 Kgs 8:37; 2 Chr 6:28; Ps 78:46). In the book of Joel that same Hebrew word is translated “locust” (1:4; 2:25, <span>nlt<\/span>). The locust and grasshopper to which the Hebrew word refers have an incomplete type of metamorphosis with only three stages: egg, nymph, and adult. The nymph is a miniature adult in which the wings are not fully developed, though their outline may be present. There are several nymph stages known as instars. The reference is to one of the last instars, in which the wing structures are still folded together and enclosed in a sac but are nevertheless clearly recognizable. That form of the insect is about an inch (2.5 centimeters) long.<\/p>\n<p><em>See also<\/em> Locust (below).<\/p>\n<p class=\"h2\" id=\"Cattle\">Cattle<\/p>\n<p>Domestic animals of the bovine species <em>(Bos primigenius).<\/em> The OT often emphasized the beauty of cattle. Egypt was rich in cattle, especially in the Nile River delta area (Goshen), where the Hebrews settled under Joseph.<\/p>\n<p>Some scholars believe that milk rather than meat was the foremost consideration in the domestication of cattle and that in early civilizations meat supplies came chiefly from wild game. Cattle also supplied strong hides that supplanted wood in the manufacture of shields. Their dung was a source of fuel when wood was scarce (Ez 4:15). They were used as beasts of burden and for plowing. Development of wheeled transportation was associated more closely with cattle than with any other animal.<\/p>\n<p>The biblical term “cattle” often refers to all domesticated animals or livestock (Gn 1:24; 2:20; 7:23; 47:6, 16-17; Ex 9:3-7; Nm 3:41, 45). Occasionally, the term was used to refer to all large domestic animals (Nm 31:9; 32:26), although sometimes the word as used in the <span>kjv<\/span> refers only to sheep and goats (Gn 30:32, 39, 43; 31:8, 10; Is 7:25; 43:23).<\/p>\n<p>Probably several kinds of cattle were domesticated in the Holy Land. Small, short-legged, black or brown shorthorn cattle were found in the southern part of Judah; that type submitted easily to the yoke and was prominent in agricultural operations. Along the coast a larger variety was found, and the wild districts east of the Jordan River were populated with a breed of huge black cattle.<\/p>\n<p>Cattle breeding was widely practiced by the patriarchs (cf. Gn 32:15; Jb 21:10). Strict laws in Mesopotamia, as well as in Israel, penalized the owner of a bull that gored a man or other cattle (Ex 21:28-36). Bulls were sometimes employed figuratively as pictures of strength or violence (Dt 33:17; Pss 22:12; 68:30; Is 10:13). For breeding purposes one bull is normally adequate for about 30 cows, but many more were kept since bulls were widely used in Israel for sacrifices. They might be used as a general sacrifice (Lv 22:23; Nm 23:1) or for special sacrifices (Jgs 6:25; 1 Sm 1:24). Particular sacrifices were offered at the consecration of priests (Ex 29:1), consecration of an altar (Nm 7), purification of the Levites (Nm 8), sin offerings (Lv 16), day of the new moon (Nm 28:11-14), Passover (Nm 28:19), Feast of Weeks (Nm 28:27), Feast of Trumpets (Nm 29:1-2), Day of Atonement (Nm 29:7-9), and the Feast of Tabernacles (Nm 29:12-38). The Feast of Tabernacles required the largest number of bulls for burnt offerings of all the annual feasts, with a total of 71 being slaughtered during the course of eight days.<\/p>\n<p>Calves were sometimes referred to as “sons of the herd” in the original Hebrew (Gn 18:8; 1 Sm 6:7; 14:32). The calf, a symbol of peacefulness (Is 11:6), was also used figuratively to refer to the weak (Ps 68:30). A calf’s head decorated the back of Solomon’s throne (1 Kgs 10:19). Calves were sometimes fattened in stalls to keep them from running off weight in the field (Am 6:4; Mal 4:2; Lk 15:23) or were kept around the house; the witch of Endor kept a calf in her house that she killed and served to Saul and his men (1 Sm 28:24-25). Calves supplied veal (Gn 18:7), considered a delicacy by the wealthy; Amos referred to stall-fattened calves in a denunciation of luxurious and careless living (Am 6:4). Calves also supplied meat for all Saul’s armies at the great slaughter of the Philistines (1 Sm 14:32). The “fatted calf” served roasted or boiled was gourmet fare, suitable for the finest banquet (Gn 18:7; Mt 22:4; Lk 15:23).<\/p>\n<p>Cattle were subject to the law of firstlings (Ex 13:12). They were a mark of wealth (Gn 13:2) and were considered proper booty of war (Jos 8:2). Aaron, the first high priest, made a golden calf as a rival to the ark of the covenant (Ex 32; Dt 9:16, 21). Even though he represented the calf as an image of the invisible God, it was especially offensive because the calf was a fertility symbol related to Egyptian and Canaanite practices. Two calves were later made by Jeroboam I of Israel (930–909 <span>BC<\/span>) for his shrines at Bethel and Dan (1 Kgs 12:28-33). Hosea’s prophetic denunciations of calf worship were directed at those shrines (Hos 8:5-6; 13:2).<\/p>\n<p>An ox is an adult castrated bull. A steer is a young ox. Oxen were used to do work (Nm 7:3; Dt 22:10; 25:4), though for moving heavy objects, cows were typically favored over bulls because of their more docile nature. Oxen were also used as pack animals (1 Chr 12:40, although they did not have the endurance of the ass, camel, or mule. They usually fed on grass (Nm 22:4; Ps 106:20), but they also ate straw (Is 11:7) and salted fodder (Is 30:24) and could be kept in a stable (Lk 13:15). Oxen could not be offered as sacrifices because they had been castrated (Lv 22:24). They could be used for food but were rarely eaten. Possession of an ox and an ass was regarded as the bare minimum for existence in the ancient Palestinian agriculture economy (Jb 24:3; cf. Ex 20:17).<\/p>\n<p><em>See also<\/em> Agriculture; Food and Food Preparation; Offerings and Sacrifices.<\/p>\n<p class=\"h2\" id=\"Chameleon\">Chameleon<\/p>\n<p>Lizard characterized by its ability to change color according to its surroundings <em>(Chameleon vulgaris).<\/em> To the Israelites the chameleon was ritually unclean (Lv 11:30). The Hebrew word for chameleon is derived from a word meaning “to pant.” A lizard’s lungs are very large, and in ancient times lizards were believed to live on air. A chameleon’s eyes move independently of each other; so at times one eye may be turned upward and the other downward. Chameleons live in trees and bushes, clinging to branches with their long tails.<\/p>\n<p><em>See also<\/em> Lizard (below).<\/p>\n<p class=\"h2\" id=\"Coral\">Coral<\/p>\n<p>Calcareous (lime-containing) skeletons of relatively simple marine organisms <em>(Corallium rubrum).<\/em> Red coral from the Mediterranean and Red Seas is widely used for jewelry and for medicinal purposes. While the animal is alive, the coral is green in color and shrublike in appearance, looking rather like an underwater plant since the coral animals are immobil. When the coral is removed from the water, it becomes hard and red in color.<\/p>\n<p>In ancient times coral was sometimes used as money, along with precious stones, pearls, and gold. Some believe the biblical reference in Lamentations 4:7 (<span>rsv<\/span>) is to pearls rather than to coral, but it is probable that the references in Job 28:18 and Ezekiel 27:16 are to the red coral (see <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"Cricket\">Cricket<\/p>\n<p>Insect of the order Orthptera related to grasshoppers and locusts. According to Leviticus 11:22, the cricket was edible. The reference may be to one of the growth stages of the locust.<\/p>\n<p>The <span>kjv<\/span> translates the Hebrew word as “beetle.” Beetles are insects with chewing mouth parts and two pairs of wings, the fore pair being hard and sheathlike and the hind pair being membranous and folded under the fore pair. Some beetles are carnivorous, others are chiefly herbivorous. Some are aquatic, some produce a secretion that blisters the skin, some damage fabrics, some damage crops, and some feed on other insects that are harmful to humans. In ancient Egypt the beetle, or sacred scarab, was a symbol of the sun god Ra. Scarab seals and amulets were extremely popular in Egypt.<\/p>\n<p class=\"h2\" id=\"Crocodile\">Crocodile<\/p>\n<p>Largest of all existing reptiles <em>(Crocodilus vulgaris),<\/em> attaining a length of well over 20 feet (6 meters). Crocodiles are characterized by large lizardlike bodies supported by short legs. The head terminates in a flattened snout armed with strong conical teeth, each of which is implanted in a distinct socket. New teeth growing from beneath continually replace those in use. The toes are webbed. The back and tail are protected by quadrangular horny shields of varying sizes arranged in regular rows and in contact with one another at the edges. The eyes are covered with movable lids that can be closed when the animal enters the water.<\/p>\n<p>The crocodile spends most of its time in the water where it feeds mainly on fish but also on aquatic birds and even small animals that come down to the water’s edge to drink. It is surprisingly fast and agile on dry land, even though its legs are so short that its belly and tail drag across the earth leaving a distinct path.<\/p>\n<p>Until the beginning of the 20th century, the crocodile was found in the marshes and small coastal rivers of western Palestine. A first-century Roman writer, Pliny, referred to a place in the Holy Land called Crocodeilopolis (“crocodile city”) to the south of Mt Carmel, and visitors to the Holy Land as late as the 19th century reported seeing crocodiles in that general region.<\/p>\n<p>The description of “Leviathan” in Job 41 seems to be based on the crocodile (thus the translation of the <span>nlt<\/span>). The “dragon” of Ezekiel 29:3, used figuratively of the Egyptian pharaoh, may be a reference to the crocodile.<\/p>\n<p class=\"h2\" id=\"Deer\">Deer<\/p>\n<p>Large ruminant (cud-chewing) animals. Only the males have antlers (branching horns). Deer antlers grow annually and are solid, in contrast to those of the antelope and the gazelle. Fully developed antlers are devoid of any covering of skin or horn and, for all practical purposes, may be regarded as a mass of dead bone carried for a certain time by the living animal.<\/p>\n<p>The end of the deer’s muzzle is naked in all species. The stomach is divided into a series of compartments, some of which are used to store partly chewed food. The food is later regurgitated, rechewed, and finally swallowed into a section of the stomach where true digestion takes place.<\/p>\n<p>Three species of deer were known in Palestine: the red deer <em>(Cervus elaphus),<\/em> the Persian fallow deer <em>(Dama mesopotamica),<\/em> and the roe deer <em>(Capreolus capreolus).<\/em> All are now extinct there. The last deer were hunted in the Holy Land in 1914. The red deer referred to in the Bible as “hart” (male), “stag” (male), or “hind” (female) stood about four feet (1.2 meters) high at the shoulder. It was gregarious (living in herds or flocks), each group remaining in a definite territory. Red deer grazed and browsed during the morning and late afternoon (Lam 1:6). The sexes remained in separate herds. The red deer was known for its leaping (Is 35:6) and sure-footedness in the mountains (Ps 18:33; Sg 2:8-9, 17; 8:14; Hb 3:19).<\/p>\n<p>The antlers of the Persian fallow deer (1 Kgs 4:23) were large, flattened, and palmated (shaped like an open palm with fingers extended), and its coat was a yellowbrown. It traveled in small groups, feeding mainly on grass in the morning and evening.<\/p>\n<p>The roe deer (Dt 14:5; 1 Kgs 4:23) was a small, graceful animal, dark reddish brown in summer and yellowish gray in winter. Its antlers were about a foot (30.5 centimeters) long and had three points. The roe deer preferred sparsely wooded valleys and the lower slopes of mountains, grazing in open grasslands. It usually associated in family groups made up of the doe and her offspring. They were shy, yet very curious. The roe deer barked like a dog when disturbed, and they were excellent swimmers.<\/p>\n<p>There is some question as to whether the roe deer is actually referred to in such passages as 1 Kings 4:23; references may be to the fallow deer, although that animal does not seem to have lived in the southern part of Palestine around the Sinai Desert because of its need for ample amounts of food and water. Fallow deer were found in northern Palestine.<\/p>\n<p>The hart (the male red deer) was listed among the clean beasts that Jewish law permitted as food (Dt 12:15, 22; 14:5), but deer were not listed among the animals appropriate for sacrifice. The hind (female red deer) normally gave birth to one calf at a time, though twins were born with some degree of regularity (Jb 39:1; Ps 29:9, <span>kjv<\/span>; Jer 14:5). The gestation period was about 40 weeks. When it was about to give birth, the hind looked for a secure hiding place, preferably in the dense undergrowth of the forest where it could find natural protection for the tiny calf. During the first few days after birth, the mother never went far from her young. The fawn was able to stand on its own legs a few hours after birth. The solicitous care by the hind for her calf during the first days of its life is hinted at in a touching way in Jeremiah 14:4-5, where only a severe drought is said to drive the hind from her calf. Job 39:1-4 describes the calving of the hinds. The hind illustrated grace and charm (Gn 49:21; Prv 5:19), and its dark, gentle eyes and graceful limbs were used to describe the beauty of a woman (Prv 5:18-19).<\/p>\n<p class=\"h2\" id=\"Dog\">Dog<\/p>\n<p>Probably the earliest domesticated animal <em>(Canis familiaris),<\/em> used very early in hunting. The modern dog is believed to have come from the Indian wolf <em>(Canis lupus pallipes).<\/em> The dogs of biblical times probably looked like a modern German shepherd, with short pointed ears, a pointed nose, and a long tail.<\/p>\n<p>The dog was generally looked down upon in biblical times (Prv 26:11; 2 Pt 2:22). The biblical writers did not share modern sentiments about dogs being man’s best friends. The dog was pictured as a scavenger, haunting streets and dumps (Ex 22:31; 1 Kgs 22:38; Mt 15:26; Lk 16:21). Human corpses could become the spoil of dogs (2 Kgs 9:35-36). In general, dogs served the same function as vultures and other birds of prey. Most of the 41 references in the Scriptures to dogs show strong disfavor. Dogs were considered cowardly, filthy creatures.<\/p>\n<p>Dogs used in hunting occur in paintings in Egyptian tombs, and there is a reference to dogs herding sheep in Job 30:1. One good quality of dogs highly esteemed by the Israelites was watchfulness (Is 56:10). In general, however, in biblical times “dog” was a term of contempt (1 Sm 17:43; 2 Sm 16:9) and was used of overly submissive persons (2 Sm 9:8; 2 Kgs 8:13) and of evil persons (Is 56:10-11; Mt 7:6; Phil 3:2; Rv 22:15).<\/p>\n<p>Dogs, like pigs, were voracious and omnivorous (eating any kind of food). In response to a Gentile woman’s request that he heal her daughter, Jesus used the metaphor of throwing household food scraps to dogs (Mt 15:22-28; Mk 7:25-30). At the time of Jesus, the word “dog” was a standard Jewish term of contempt for Gentiles who, like dogs, were considered unclean, although the diminutive form of the word, used by Jesus, softened this considerably. Seeing her faith, Jesus granted the woman’s request, giving a non-Jew some of “the children’s bread.”<\/p>\n<p class=\"h2\" id=\"Donkey\">Donkey<\/p>\n<p>Beast of burden. The donkey of the Holy Land <em>(Equus asinus)<\/em> was quite different from the European donkey of today, which is usually a small, stubborn animal. In biblical times the donkey was a beautiful, stately, friendly animal. Its color was usually reddish brown. Three wild races have been described, all from Africa. The race from northwest Africa is extinct; the one from northeast Africa, if not extinct, is close to extinction; the Somalian race, which survives, did not play an important part in domestication. The northeast African race, the Nubian donkey, was evidently domesticated in the Nile River region in early historic times. The donkey was used as a mount from the time of domestication on. It is first mentioned in the Bible among the animals that Abraham acquired in Egypt (Gn 12:16). The donkey was primarily a beast of burden, driven but not bridled. From the time of the Middle Kingdom on (c. 2040 <span>BC<\/span>), it was used for riding in Egypt, but only the Jews and Nubians rode donkeys regularly. The donkey was also used for threshing grain and for pulling the plow. In Arab countries today peasants plow with a donkey and a cow or camel hitched together. In Israel the law forbade plowing with a donkey and an ox hitched together (Dt 22:10). Until the time of Solomon (960 <span>BC<\/span>), horses were not used in Palestine. From that time on, the horse was ridden by warriors; the donkey was used by those who were traveling peaceably.<\/p>\n<p>The donkey was held in high regard by the Jews and was considered an economic asset. An individual had to have a donkey for minimum existence (Jb 24:3), and wealth was frequently counted by the number of donkeys one possessed (Gn 12:16; 24:35). The donkey was considered an acceptable gift (Gn 32:13-15). It was allowed to rest on the Sabbath (Dt 5:14). Women in biblical times often used the donkey as a riding animal (Jos 15:18; 1 Sm 25:23; 2 Kgs 4:24); often a special driver would help a woman guide the animal, running along at its side. If a married couple possessed only one donkey, the husband usually walked alongside while the wife rode (Ex 4:20).<\/p>\n<p>The people of Israel returning from Babylon had ten times as many donkeys as horses and camels (Ezr 2:66-67; Neh 7:68-69). Job’s wealth was indicated by the fact that he had 500 she-donkeys before catastrophe hit him (Jb 1:3); after his recovery he had 1,000 donkeys (Jb 42:12). Joseph’s brothers used donkeys to transport the grain they purchased in Egypt (Gn 42:26; 43:24). Abigail transported food on donkeys to David and his troops during their conflict with Saul (1 Sm 25:18). David assigned one of the 12 managers of his royal estates to look after his donkeys exclusively (1 Chr 27:30).<\/p>\n<p>The onager, or Syrian wild donkey <em>(Equus hemionus hemihippus)<\/em>, is an intermediate between the true horse and the true donkey. Its ears are longer than those of a horse but shorter than those of a donkey. The front hooves are narrow; there are chestnuts (callouslike spots on the inside of the knees) on the front legs only, and the tail is short haired for a long distance from its root so that it appears to be tufted.<\/p>\n<p>The Sumerians (ancient Mesopotamians) were able to domesticate the onager, which was eventually replaced by the horse. It was used to draw chariots in Ur; a number of onagers were buried with their vehicles in a royal grave that dates from about 2500 <span>BC<\/span>. Later the wild onager was a favorite hunter’s prize for Babylonian and Assyrian kings.<\/p>\n<p>The onager was very common in the steppe lands near Israel, where it was described as a freedom-loving desert animal (Jb 24:5; 39:5-8; Ps 104:11; Is 32:14; Jer 2:24; Hos 8:9). Ishmael was described as “free and untamed as a wild donkey” (Gn 16:12, <span>nlt<\/span>)—that is, one who could not adjust to domestic life. Drought seems to have been responsible for the population decline of the onager in biblical times (Jer 14:6). The modern onager <em>(Equus hemionus onager)<\/em> is slightly larger than the Syrian wild donkey that is extinct.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Dragon\">Dragon<\/p>\n<p>Any one of a number of monstrous land and sea creatures. In biblical usage, “dragon” does not refer to the huge, fire-breathing, winged reptile of European folklore. The translators of the <span>kjv<\/span> used the term to translate two Hebrew words that are usually rendered more precisely in modern translations. One word referred to desert animals; most scholars agree with the <span>niv<\/span> that “jackals” is its proper meaning (Ps 44:19; Is 13:22; Jer 9:11; Mal 1:3). <em>See<\/em> Jackal (below).<\/p>\n<p>The other Hebrew word translated “dragon” is harder to define. It was frequently used in reference to serpents (so translated in the <span>rsv<\/span>: Ex 7:9-12; Dt 32:33; Ps 91:13). In other <span>rsv<\/span> passages it is translated “sea monster” (Gn 1:21; Jb 7:12; Ps 148:7). The exact identity of such sea monsters is not known. Several <span>rsv<\/span> passages retain the English “dragon.” In two of them (Ps 74:13; Is 27:1), the context indicates that sea monsters are meant. In three others (Is 51:9; Ez 29:3; 32:2) “dragon” seems to refer to the crocodile, a figurative reference to the Egyptian pharaoh at the time of the exodus. Jeremiah 51:34 (translated “monster” in the <span>rsv<\/span>) may also refer to a voracious creature such as a crocodile. <em>See<\/em> Crocodile (above).<\/p>\n<p>Babylonian myths described monsters and dragons in primordial conflict with the god Marduk; they represented the principle of evil. In its figurative usages in Scripture, “dragon” has a similar significance, especially in the prophetic books. In the book of Revelation it is a symbol of Satan, the archenemy of God and his people (Rv 12:3-17; 13:2, 4, 11; 16:13; 20:2).<\/p>\n<p class=\"h2\" id=\"Fish\">Fish<\/p>\n<p>Aquatic animals frequently mentioned in the Bible without names or descriptions that enable us to identify the particular species. Since time immemorial, fish have constituted one of the staple foods of humanity, and they still serve as the chief source of protein in many parts of the world. The trade in fish was highly developed in biblical times. For example, one of the gates in Jerusalem was called the Fish Gate (Neh 3:3; Zep 1:10). The law in Leviticus 11:9-12 permitted the Jews to eat fish, but only those having both fins and scales. Scaleless fish such as catfish were forbidden, even though they had fins.<\/p>\n<p>Egyptian paintings depict various methods of fishing, and the Philistines fished in the Mediterranean Sea. Since the people of Israel were not a seafaring nation, it is safe to assume that most of their fish came from freshwater lakes and rivers, especially the Sea of Galilee. Some 36 species of fish have been identified in that lake, including varieties of perch, carp, barbel, “sardine,” and catfish.<\/p>\n<p>The method of fishing characteristic of NT times was the dragnet. After a boat had put out into the deep (Lk 5:4), a large net would be thrown out from it and then dragged toward shore by the rowers in the boat, possibly with the help of a crew in another boat. The catch was sorted out on shore (Mt 13:47-48). Fishing was usually carried out at night when the coolness of the water brought fish closer to the surface and when they could not see the approaching nets.<\/p>\n<p>The Jews also fished by hook and line (Mt 17:27), a few by spear (Jb 41:7), and some by the throw net (Ez 47:10). Habakkuk refers to hook-and-line fishing, netting, and seining (1:15).<\/p>\n<p>Very early in the history of the Christian church the fish became a symbol for Christ and the faith. It was scratched on the walls of Roman catacombs and may be seen today decorating walls, altars, pews, and vestments. The symbol came into use because the Greek word for “fish” <em>(<\/em><span class=\"greek\" lang=\"el\">ichthus<\/span><em>)<\/em> is composed of the first letter of each word in the Greek phrase “Jesus Christ, Son of God, Savior.” <em>See<\/em> Whale (below).<\/p>\n<p class=\"h2\" id=\"Flea\">Flea<\/p>\n<p>Tiny, irritating insect (1 Sm 24:14; 26:20, <span>nlt<\/span>). Many species of fleas occur in Palestine, the most common being <em>Pulex irritans.<\/em> About a thousand species are known around the world. Fleas are wingless parasites that have sharp jaws and suck out blood from the bodies of humans and animals. The body is wedge shaped, enabling the flea to burrow into folds of skin and hide there. The eggs, laid by the female in dust heaps in the corners of rooms, hatch into small, white larvae that pupate (a nonfeeding stage) in a cocoon. Soon adult fleas appear that immediately attach themselves to the body of a host. The female requires blood for the development of her eggs.<\/p>\n<p>A flea bite is painful and causes some swelling and itching. Fleas are attracted by warmth. With favorable moisture and temperature, adult fleas can live a year or longer without food, but they are voracious feeders. The most dangerous fleas are those of the rat that transmit the organism responsible for bubonic plague. There were 41 recorded epidemics of bubonic plague before the Christian era.<\/p>\n<p class=\"h2\" id=\"Fly\">Fly<\/p>\n<p>Insects of the order Diptera, which have one pair of wings. Many winged insects of other orders, however, are also called flies, such as the dragonfly or butterfly.<\/p>\n<p>As in almost all parts of the world, flies are abundant in Palestine. One of the most numerous is the common housefly <em>(Musca domestica),<\/em> found chiefly around dung heaps and garbage. The female lays her eggs, out of which emerge white maggots that feed on refuse. After a few days the maggot develops into a cocoon out of which emerges the adult housefly. In the summer the whole cycle lasts about 12 days, so that a fly can breed about 20 generations a year.<\/p>\n<p>Another fly common to Palestine is the botfly (family Oestridae). It causes much discomfort among livestock by irritating them and spreading diseases. Tabanid flies (family Tabanidae), including the horsefly (genus <em>Tabanus<\/em>) and related species, are also found in Palestine. Both the botfly and horsefly are known as gadflies because of the persistent distress they inflict. Babylonian King Nebuchadnezzar is spoken of as a gadfly in view of his invasion of Egypt (Jer 46:20).<\/p>\n<p>The fourth plague in Egypt just before the exodus featured “swarms of flies” (Ex 8:21-31, <span>nlt<\/span>; cf. Pss 78:45; 105:31). Those swarms may have been made up of any or all the flies mentioned above. The maggots mentioned in Job 25:6 and Isaiah 14:11 and the worms in Exodus 16:24 and Job 7:5 and 17:14 were probably fly larvae.<\/p>\n<p>A proverb quoted in Ecclesiastes 10:1 probably refers to the housefly, which would be attracted to an open, perfumed ointment bottle. Once inside it would drown and eventually decay, causing the ointment to spoil and stink. The fly is also referred to in Isaiah 7:18 where it symbolizes Egypt. Isaiah may have had in mind a horsefly <em>(Tabanus arenivagus)<\/em> that attacks both humans and animals.<\/p>\n<p>Philistine inhabitants of the city of Ekron worshiped a god named Baal-zebul, meaning “Lord of the high places.” The Hebrews mockingly spoke of Baal-zebub, meaning “Lord of the flies” (2 Kgs 1:2). The NT form is Beelzebub (e.g., Mt 10:25; 12:24, 27).<\/p>\n<p class=\"h2\" id=\"Fox\">Fox<\/p>\n<p>Small, doglike carnivore with a bushy tail that is about half its body length. The red fox of the Holy Land <em>(Vulpes palaetinae)<\/em> is similar to the North American red fox; it is smaller than a wolf and is normally a nocturnal solitary animal. The omnivorous fox eats almost any kind of food—fruits, plants, mice, beetles, and birds—but seldom touches carrion. It loves the sweet juice of grapes, but it also burrows underground tunnels that can destroy the vines (Sg 2:15). The fox is intelligent and known for its slyness (Lk 13:32). It has considerable endurance and can run at speeds up to 30 miles (48 kilometers) per hour. The Jews rebuilding Jerusalem’s wall were taunted by the wisecrack that even a fox jumping on their wall would knock it over (Neh 4:3).<\/p>\n<p>The Egyptian fox <em>(Vulpes niloticus)<\/em> is found in the central and southern parts of the Holy Land. It is somewhat smaller than the common red fox. Its back is rust colored and its belly light. The Syrian fox <em>(Vulpes flavescens)<\/em> that lives in the northern part of the Holy Land is shiny gold in color.<\/p>\n<p>Some OT references such as Psalm 63:10 and Lamentations 5:18 are translated “fox” in the <span>kjv<\/span> but probably refer to jackals. Jackals, not foxes, hunt in packs and tend to act as scavengers.<\/p>\n<p class=\"h2\" id=\"Frog\">Frog<\/p>\n<p>Amphibian (genus <em>Rana<\/em>), living part of its life in the water and part on land.<\/p>\n<p>Frogs and toads are covered with soft, hairless skin and lack a tail in the adult stage. The hind legs are much longer and more powerfully developed than the forelegs so that the animals are able to jump large distances. It has been suggested that the frog referred to in Scripture is an edible one, <em>Rana ridibunda,<\/em> one of the aquatic frogs found in Egypt and in the stagnant waters of the Holy Land.<\/p>\n<p>The female frog lays her eggs in the water; after about a week the eggs hatch into tadpoles. Gradually through metamorphosis the tail is lost and limbs are acquired. Frogs must maintain a moist skin since they take oxygen through the skin as well as through their lungs; thus they must always remain close to water. They feed on insects and worms.<\/p>\n<p>Frogs are found throughout the Palestinian lowlands, where their croaking is heard in the spring and on summer evenings. The Israelites seem to have associated frogs primarily with sliminess and foulness. They fell into the category of creeping or swarming creatures, which in general were ritually unclean (Lv 11:29-31). Since the frog was not specifically listed, however, rabbis did not consider it one of the animals that defiled human beings through contact.<\/p>\n<p>In Revelation 16:13 certain foul spirits are said to look like frogs. The ancient Egyptians made the frog a symbol of life and birth and an image of Heqet, the patron goddess of birth. She is depicted with a frog’s head giving life to the newborn. Thus that deity was discredited when the power of God afflicted Egypt in the second of the ten plagues on the Egyptians with the very animal that was her symbol (Ex 8:1-14; Pss 78:45; 105:30). The frog in question may have been the spotted frog of Egypt <em>(Rana punctata,<\/em> or <em>Rana ridibunda).<\/em><\/p>\n<p><em>See also<\/em> Plagues upon Egypt.<\/p>\n<p class=\"h2\" id=\"Gazelle\">Gazelle<\/p>\n<p>Small, dainty, graceful antelope with hollow recurved horns on both sexes. Two varieties exist in the Holy Land, the dorcas gazelle <em>(Gazella dorcas),<\/em> which is pale fawn in color and up to 22 inches (56 centimeters) tall, and the Arabian gazelle <em>(Gazella arabica),<\/em> which is a dark smoky color and up to 25 inches (63.5 centimeters) tall.<\/p>\n<p>Gazelles are still quite common throughout the desert and steppe areas of the Holy Land, especially in the Negev Desert. Herds usually consist of from 5 to 10 animals, but some varieties assemble in large migratory herds in the fall to relocate to lower elevations and new feeding grounds. Gazelles are herbivorous (plant eating). They are very shy and post guards to warn the herd of approaching danger.<\/p>\n<p>In biblical times the gazelle was probably the game animal most hunted by the Jews (Prv 6:5; Is 13:14). Pharaoh Tutankhamen hunted gazelles and ostriches. The gazelle is said to have graced Solomon’s table (1 Kgs 4:23). Gazelles were not easy to catch because of their great speed (2 Sm 2:18; 1 Chr 12:8; Prv 6:5); they surpass the deer in swiftness. They were trapped in various ways—encircled with nets, driven into enclosures with pitfalls, or forced into narrow valleys and shot with arrows. The Bedouin hunt gazelle with falcons and dogs; the falcon annoys the gazelle, striking it on the head and injuring it so that the dogs can overtake it.<\/p>\n<p>The gazelle is referred to in Song of Songs 2:9, 17; 4:5; 7:3; 8:14, where it is an image of feminine beauty.<\/p>\n<p class=\"h2\" id=\"Gecko\">Gecko<\/p>\n<p>Reptile of the family Gekkonidae, referred to in Leviticus 11:30. In Jewish food law it was a ritually unclean lizard. There are seven species of geckos in the Holy Land (including <em>Hemidactylus turcicus<\/em> and <em>Ptyodactylus hasselquistii,<\/em> all insectivorous—insect eating). The gecko makes a low mourning sound by vibrating its tongue rapidly against the roof of its mouth. In legend the gecko was said to cause leprosy by crawling across a person’s body.<\/p>\n<p>Another name for the gecko is the wall lizard, so named because it can walk upside down on ceilings with the aid of the suction discs on its toes—but it often plops down into the middle of the home. Since it was considered unclean, such an intrusion would have been a disgusting nuisance to Jewish households (Lv 11:31-38).<\/p>\n<p><em>See also<\/em> Lizard (below).<\/p>\n<p class=\"h2\" id=\"Gnat\">Gnat<\/p>\n<p>Any very small fly, in common and biblical usage. According to the <span>nlt<\/span>, the third plague in Egypt before the exodus consisted of gnats (Ex 8:16-18; Ps 105:31). The <span>kjv<\/span> translates the Hebrew word there as “lice,” but the breeding pattern described in Exodus 8—insects rising from the dust—seems to fit gnats better than lice. Since “gnat” is a general term, the small flies of that plague may have included several small species such as mosquitos, harvester gnats, midges, or sand flies.<\/p>\n<p>The sand fly inflicts a far more painful bite than the mosquito. Further, it does not betray itself by a buzzing noise in flight and is so small that it penetrates most mosquito netting.<\/p>\n<p>Gnats were drawn to wine while it was fermenting. The Pharisees in particular would strain their wine to avoid consuming unclean insects (Mt 23:24).<\/p>\n<p class=\"h2\" id=\"Goat\">Goat<\/p>\n<p>Cloven-hooved mammals (genus <em>Capra<\/em>) with large eyes and big, floppy ears that constantly twitch. Both males and females have backward arching horns. The Palestinian goat is a ruminant (cud-chewing animal) of lighter build than the sheep.<\/p>\n<p>The goat was probably the earliest ruminant to be domesticated. Its wild ancestor seems to have been the Gezoar goat <em>(Capra aegagrus).<\/em> Wild goats are believed to have been domesticated very early in Palestine. The goat of Bible times was probably the Syrian or Mamber variety <em>(Capra hircus mambrica).<\/em> Domesticated goats may have as many as four kids in a litter, whereas wild goats bear only one or two.<\/p>\n<p>The Palestinian goat was commonly black. Speckled and spotted goats were a rarity, and for that reason Jacob’s request for those goats in Genesis 30:32 appeared very modest. There may also have been red goats (cf. 1 Sm 16:12; 19:13, where goat’s hair was used to imitate David’s hair, which was “ruddy” or auburn).<\/p>\n<p>Almost every part of the goat was used by the Israelites. The whole goat was used for sacrifice. Its flesh served as meat (Lv 7:23; Dt 14:4), and it was the principal source of milk (Prv 27:27). Goats were sheared in the late spring, and the goat hair was used for weaving tent cloth and for various domestic purposes (Ex 36:14; 1 Sm 19:13, 16). The tabernacle at Mt Sinai was made of goat’s hair blankets (Ex 26:7).<\/p>\n<p>Adult male goats were generally not eaten because of their strong flavor and toughness and also because they were necessary to insure the flock’s increase. Young kids, however, were usually the chief meat for a feast and were offered to visitors as a symbol of hospitality. Goat milk is richer than the milk of cows and sheep and evidently had broader uses. A good goat gives three quarts of milk a day, from which a rich butter and buttermilk can be made. The average Hebrew family could have lived almost entirely on a single goat’s production.<\/p>\n<p>Goatskin was tanned as leather, and the whole hide was turned into a skin bottle by sewing shut leg and neck apertures (Gn 21:14; Jos 9:4). Goatskin had many uses, including the construction of Hebrew musical instruments. The nebal, a large harp, was made with goatskin for its base sound. Drums had goatskin coverings.<\/p>\n<p>Goats were herded with sheep in biblical times, but each group remained separate following its own bell-laden leader. Jesus was evidently referring to their common herding in his description of the Last Judgment (Mt 25:31-46).<\/p>\n<p>Because of their wool, sheep are valued more than goats. However, where pasture and water are scarce and thorny shrubs dominate over grass, sheep are difficult to keep and goats become important. They can live under conditions that suit neither cows nor sheep, producing large quantities of milk. The goat does not supply fat as the sheep does, and since its hair is coarse its wool is rather scarce. Goat-hair cloth called cilicium was used to make tents.<\/p>\n<p>Goats have voracious appetites. They also were responsible for much damage done to the land of Palestine, breaking down terraces, destroying forests, and bringing about soil erosion by eating off all cover.<\/p>\n<p>The goat was recognized as a form of wealth, subject to the law of firstlings (Nm 18:17). It had to be eight days old before it could be offered as a sacrifice. A year-old male goat was one of the animals offered at the Passover (28:22), and two goats were offered on the Day of Atonement (Lv 16:7-10). The goat was also used for other specific sacrifices.<\/p>\n<p>The ibex, a type of wild goat <em>(Capra ibex nubiana),<\/em> still lives in small numbers on the cliffs close to the Dead Sea. That it was known in ancient times is evident from rock carvings. It is distinguished from the true wild goat by having a more compact rump and horns that are slender and curved back. Its slender legs and sharp cloven hooves enable it to cling to narrow rock ledges, to jump between them, and to climb steep cliffs.<\/p>\n<p>Usually the ibex is found in rugged mountain country among rocky crags and meadows just below the snow line (Ps 104:18). In Job 39:1 they are referred to as “mountain goats.” They frequently gather in herds of 5 to 20. They graze and browse, being active in the afternoon and sometimes feeding through the night. The large horn of the ibex was at one period made into the shofar that was blown in the second Jerusalem temple to announce the new year and the jubilee year.<\/p>\n<p>The goat was often used in a figurative and symbolic sense by the writers of the Bible: in Song of Songs 4:1 and 6:5 for the bride’s black hair; in Matthew 25:31-46 for the wicked; and in Ezekiel 34:17 and Daniel 8:5-8 for various human leaders.<\/p>\n<p class=\"h2\" id=\"Grasshopper\">Grasshopper<\/p>\n<p>Large insects of the Orthoptera order. They have chewing or biting mouth parts and two pairs of wings, the front pair of which is narrow and somewhat thickened and the hind pair membranous and used for flying. When not in use the flight wings are folded beneath the protective front wings like a fan against the body. By rubbing their wings together, male grasshoppers produce sounds that both males and females can detect. Grasshoppers pass through a partial metamorphosis; the egg hatches into a juvenile nymph that looks like an adult except for its smaller size and undeveloped wings. After several months the nymph becomes a winged adult.<\/p>\n<p>The terms “grasshopper” and “locust” are often used interchangeably. Actually the locust is a kind of grasshopper. Also confusing is the fact that other insects such as cicadas are sometimes called locusts. The difference between grasshoppers and locusts depends more on behavior than appearance. Grasshoppers are individual insects that lead solitary lives and do not migrate. The same insects when migrating in a swarm are called migratory grasshoppers or locusts. Elimination of their food supply by drought, flood, or fire may lead to migration. Climatic factors such as a warm dry winter also stimulate migrations.<\/p>\n<p>Grasshoppers and locusts have been a staple food in the Middle East and also among the Indians of the American Southwest. To the Israelites the grasshopper was considered ritually clean and could be eaten (Lv 11:22).<\/p>\n<p><em>See also<\/em> Locust (below).<\/p>\n<p class=\"h2\" id=\"Hare\">Hare<\/p>\n<p>Animal of the genus and species <em>Lepus europaeus judaeus, Lepus capensis,<\/em> and <em>Lepus arabicus.<\/em> It is found in open country, often near or on cultivated lands, and in woods, usually deciduous rather than evergreen. It is an herbivorous rodent and is different from the rabbit, which is not found in Palestine. Although it is not a true ruminant according to modern classification (because it does not have a four-chambered stomach), the hare does rechew its food. It has a process of partial regurgitation of material too hard for the cells in the stomach to absorb initially; thus, the hare actually chews food previously swallowed.<\/p>\n<p>Near Eastern hares have very long ears and large hind feet; their feet are well furred. They are similar to American jackrabbits, which are true hares. Hares do not dig or occupy burrows the way rabbits do. Hares are mainly nocturnal and spend their inactive hours hiding in vegetation. They eat grasses and herbaceous matter as well as twigs and young bark of woody plants. Hares breed with great rapidity—the young attaining sexual maturity at six months after birth.<\/p>\n<p>The hare was ceremonially unclean (Lv 11:6; Dt 14:7), evidently because although it appeared to chew its cud, it did not have cloven hooves. Consumption of hares has also been forbidden among the Arabs, Chinese, and Lapps, but the hare was widely hunted by other people in ancient and modern times. Its great speed, prolific breeding, timidity, and caution have saved it from extermination by its many enemies.<\/p>\n<p class=\"h2\" id=\"Hippopotamus\">Hippopotamus<\/p>\n<p>Large beast of problematic interpretation. Some early interpreters thought it referred to the elephant, others to the wild ox, the mammoth, or any large animal. It was called “behemoth” by the <span>kjv<\/span> translators. Today it is generally agreed that the reference is to the hippopotamus <em>(Hippopotamus amphibius),<\/em> a large, thick-skinned, amphibious mammal, an ungulate (having hooflike toenails) with a large head, a bulky, hairless body, and short legs.<\/p>\n<p>The description in Job 40:15-24 fits closely the modern hippopotamus (see <span>nlt<\/span>), except for the depiction of the tail. At present the hippopotamus is found only in the rivers of Africa, but there is fossil evidence that it has existed in the Holy Land, perhaps in the swamps of northern Galilee and the Jordan Valley.<\/p>\n<p>The hippopotamus has highly developed sense organs, placed in such a way that it can see, hear, and smell almost without being seen; its eyes, ears, and nostrils can reach above water while the rest of the animal lies submerged. It has a large mouth, large tusks, and a short, heavy throat. The strong legs are so short that the belly almost reaches the ground when the animal is on the land. The hippopotamus lives on plants and herbs growing in rivers, but if food is scarce there, it forages on land, usually at night. In spite of its heavy body it is surprisingly agile on land.<\/p>\n<p class=\"h2\" id=\"Horse\">Horse<\/p>\n<p>Przewalski’s horse (<em>Equus przewalskii,<\/em> an eastern race that roamed about Mongolia until modern firearms destroyed most of them after World War I) and the tarpan (a western race of southern Russia that became extinct in the Ukraine in 1851). The domesticated horse <em>(Equus caballus)<\/em> seems to have been derived from the tarpan. The original site of domestication is believed to have been Turkestan, a region north of Afghanistan and India, now in Russia. The horse differs from the donkey in that it has shorter ears, a longer mane with a forelock, a long hairy tail, and a soft, sensitive muzzle.<\/p>\n<p>Horses were used in war not only for riding but also for pulling the heavy, springless war chariots. Two kinds of horses were needed for these different purposes, and the Hebrews distinguished between chariot horses and cavalry horses.<\/p>\n\n<p>The Lord warned the early Israelites against unnecessarily amassing military strength in the form of horses and thereby following the oppressive tactics of the powerful Egyptians (Dt 17:14-16), but the demands of war caused both David and Solomon to import horses from Egypt into their kingdoms and to breed them. Solomon greatly increased the number of horses in the Jewish kingdom and maintained large stables at various cities (1 Kgs 10:26) such as the regional defense centers of Megiddo, Hazor, and Gezer (1 Kgs 9:15-19). Ahab’s horses are mentioned in 1 Kings 18:5, and records of Shalmaneser III state that Ahab furnished 2,000 chariots to a coalition against Assyria.<\/p>\n<p>In early Israel, the horse was opposed as a symbol of pagan luxury and of dependence on physical power for defense (Dt 17:16; 1 Sm 8:11; Ps 20:7; Is 31:1). Horse trading, mentioned as early as Genesis 47:17, was carried on by Solomon between Egypt and the Syro-Hittite principalities (1 Kgs 10:28-29). Most biblical references to horses refer to their use in war, but horses were also used for transportation. Riding seems to have been less popular than the use of chariots. Cavalry units were not introduced until the 12th century <span>BC<\/span> by the Medes. Joseph rode in Pharaoh’s second horse-drawn chariot (Gn 41:43), and Absalom made a display by riding a horse-drawn chariot (2 Sm 15:1). Naaman traveled by horse and chariot (2 Kgs 5:9). Later, horses were so common in Jerusalem that the royal palace had a special horse gate (2 Chr 23:15), and a gate of the city itself was known as the Horse Gate (Neh 3:28; Jer 31:40). Mordecai rode a royal horse of King Xerxes as a sign of honor (Est 6:8-11). Horses are often spoken of figuratively (Ps 32:9; “mare,” Sg 1:9; “stallions,” Jer 5:8; 12:5), especially in the context of judgment (Hb 3:8; Zec 1:8; 6:1-8; Rv 6:2-8; 9:17; 19:11-16).<\/p>\n<p><em>See also<\/em> Warfare; Travel.<\/p>\n<p class=\"h2\" id=\"Hyena\">Hyena<\/p>\n<p>Stocky carnivore <em>(Hyaena hyaena)<\/em> with coarse hair, an erect mane, and long hairs along the neck and back. Hyenas live in holes among rocks and banks. They are mainly nocturnal but are ordinarily neither noisy nor aggressive. Their cry, however, is a disagreeable, unearthly sound. Hyenas usually feed on carrion, crushing bones with their powerful jaws. If the carrion supply is inadequate, they will kill sheep, goats, or other small animals. When threatened, hyenas growl and erect their mane, but they rarely fight. They are massively built with forelegs longer than the hind legs.<\/p>\n<p>Known as scavengers in Africa, hyenas eat domestic refuse in the villages. In Palestine the striped hyena is a common predator, preferring rocky territory and even rock tombs. Since hyenas were notorious for raiding the graves of the dead, all Israelites who could afford it arranged for burial in tombs protected by massive stone doors. Absalom, King David’s son who was killed by Joab in the wild, was buried under a huge pile of stones to protect his corpse from molestation by hyenas (2 Sm 18:17).<\/p>\n<p class=\"h2\" id=\"Jackal\">Jackal<\/p>\n<p>Carnivore <em>(Canis aureus)<\/em> smaller than the true wolf and with a shorter tail. It is similar to the fox but has a broader head, shorter ears, and longer legs. The fox is solitary; the jackal tends to be gregarious. Its tail can be drooping or erect, compared with the long horizontal tail of the fox. Jackals usually prowl at night, either singly, in pairs, or in packs through open savannah country. They eat small mammals, poultry, fruit, vegetables, and carrion. They spend their days in thickets and clumps of vegetation. Often they obtain scraps from kills by larger carnivores. Jackals can run at speeds of about 33 miles (53 kilometers) per hour.<\/p>\n<p>The jackal can reach a height of about 20 inches (51 centimeters), roughly the size of a German shepherd dog. Its back is pale yellow with dark, almost black, flanks. Its lips are black and its ears white on the inside. The howl of the jackal sounds like the crying of a child or the heartrending wail of the bereaved (Mi 1:8; cf. Jb 30:29). To other jackals the howl is merely an invitation calling the pack together for its nocturnal hunting.<\/p>\n<p>OT references are chiefly to jackals prowling around ruined cities and wilderness areas (Neh 2:13; Ps 44:19; Is 13:22; 34:13; 35:7; Jer 9:11; 14:6; 49:33; 51:37; Lam 4:3; 5:18; Mal 1:3). Many such references are translated “dragon” in the <span>kjv<\/span>, but “jackal” is more appropriate.<\/p>\n<p class=\"h2\" id=\"Leech\">Leech<\/p>\n<p>Segmented worm (class Hirundinea) up to five inches (12.7 centimeters) long with a flat body equipped with suction pads at each end. The mouth, located at the bottom of the front suction pad, has three teeth that the leech uses to pierce the skin of its host. The leech feeds on blood, and its glands secrete an anticoagulant to prevent the blood from clotting. The ordinary medicinal leech (Hirudo medicinalis) is abundant in springs and ponds from the Negev Desert to Galilee. It adheres to the bodies of human beings and animals that submerge themselves in water, injects its anticoagulant, and sucks their blood.<\/p>\n<p>The reference in Proverbs 30:15 is uncertain (see <span>nlt<\/span>) but may be to the parasitic and greedy nature of the horse leech (genus <em>Haemopis<\/em>). The small horse leech enters its host’s mouth and nostrils from water while the animal is drinking. A leech weighing one-half ounce (14.2 grams) has been known to gorge itself with two and a half ounces (71 grams) of concentrated blood and then to exist for 15 months with no more to eat.<\/p>\n<p class=\"h2\" id=\"Leopard\">Leopard<\/p>\n<p>Called <em>Panthera pardus tulliana,<\/em> it is the most widespread of all the large wildcats. In rocky areas it lives in caves, but in forested regions it lives in thick vegetation. In OT times many lived in the vicinity of Mt Hermon (Sg 4:8).<\/p>\n<p>The leopard is somewhat smaller than the tiger, measuring up to 5 feet (1.5 meters) in length with a tail of about 30 inches (.8 meter). Its body is better proportioned than that of the tiger. The leopard takes its victim by surprise from a silent ambush, often concealing itself near villages or watering places and waiting for its prey, remaining in one spot for long spans of time. The leopard is swift on the ground (Hb 1:8), agile in trees, and very graceful in its movements. Its color is yellowish speckled with black spots (Jer 13:23). Daniel and John saw visions in which leopards were symbols of world powers (Dn 7:6; Rv 13:2).<\/p>\n<p>The leopard is a wary and cunning animal, formidable and ferocious (Jer 5:6; Hos 13:7; cf. Is 11:6). The leopard is dangerous not only to domestic animals but also to humans. With its natural camouflage it can hide on the forest floor, blending into the changing light and shadows. The Israelites were terrified of the leopard because it constantly ravaged their sheep and goats. Several biblical place names suggest that they were known for the leopards in their vicinity: Nimrah, Beth-nimrah, and Nimrim, a district northeast of the Dead Sea. It has survived in the Holy Land into the present century; a few leopards still exist in remote areas near Mt Tabor and Mt Carmel.<\/p>\n<p class=\"h2\" id=\"Leviathan\">Leviathan<\/p>\n<p>Sea monster mentioned several times in the Bible (Pss 74:14; 104:26; Is 27:1, <span>nlt<\/span>). It may refer to any of the larger marine animals such as large jellyfish, whales, or sharks, or to a large reptile like the crocodile. Some scholars think “Leviathan” may refer to animals now extinct, such as ichthyosaurs and plesiosaurs (marine reptiles similar to dinosaurs). The scriptural term might also refer to certain dinosaurs that spent part of their lives half-submerged in shallow lakes and oceans. Other scholars believe that most of the references are to the crocodile.<\/p>\n<p><em>See also<\/em> Crocodile (above).<\/p>\n<p class=\"h2\" id=\"Lion\">Lion<\/p>\n<p>Large, tawny-colored carnivore <em>(Panthera leo)<\/em> that preys chiefly on hoofed mammals and charges by a series of leaps and bounds. Within historic times the lion ranged in Africa, Europe, and the Holy Land. In ancient times the territories of the African and Persian lions met in the Middle East. The lion of the Holy Land was the Asiatic or Persian lion <em>(Panthera leo persica).<\/em><\/p>\n<p>The males have heavy manes that stop at the shoulders but cover much of the chest. The Persian lion cannot climb and is mainly nocturnal, returning to its lair or a thicket by day (Jer 4:7; 25:38; Na 2:11-12). This lion is about 5 feet (1.5 meters) long with a tasseled tail 30 inches (.8 meter) or so long; its shoulders may reach a height of 35 inches (.9 meter). It is one of the smallest of the lion breeds.<\/p>\n<p>Lions are usually found in pairs, though sometimes in larger numbers. A small group is known as a pride. They generally prefer open country but in Palestine evidently prowled the subtropical vegetation of the Jordan River valley. Lions, which usually hunt at dusk, kill smaller animals by a blow of the paw, larger ones by a bite in the throat. A lion does not remain in the same place for more than a few days. The animal is in its prime at about seven years of age, when it weighs from 400 to 600 pounds (181.6 to 272.4 kilograms).<\/p>\n<p>The lion does not characteristically attack humans, though like other great cats it may become a man-eater (1 Kgs 13:24-28; 20:36; 2 Kgs 17:25-26; Ps 57:4; Dn 6:7-27). Ordinarily, it attacks only out of great hunger or in self-defense. A very young lion that attacks humans can become dangerous if it develops a taste for human flesh. A very old lion, expelled from the pride because it can no longer keep up in the pursuit of antelope or gazelles, may choose humans as a relatively slow-moving prey.<\/p>\n<p>A lion generally roars only on a full stomach—that is, after it has consumed its prey (Ps 22:13; Ez 22:25; Am 3:4). Nevertheless, its roaring arouses fear (Am 3:8; 1 Pt 5:8). The lion is a bold (2 Sm 17:10; Prv 28:1), destructive animal (Ps 7:2; Jer 2:30; Hos 5:14; Mi 5:8), and the enemy of flocks (Am 3:12).<\/p>\n<p>Lions were common in biblical times in all parts of the Holy Land. Hebrew has at least seven words for lion and young lion. The lion is referred to about 130 times in the OT—more than any other wild animal. Lions were evidently much less common in NT times. After gradually declining, they became extinct in Palestine shortly after <span>AD<\/span> 1300. The lion was present in Mesopotamia, however, until the end of the 19th century.<\/p>\n<p>Lions played an important part in the political and religious symbolism of the Near East (1 Kgs 10:19-20). In Assyria and Babylonia the lion was regarded as a royal beast (Dn 7:4). Oriental monarchs maintained artificial lion pits as places of execution (Ez 19:1-9; Dn 6:7-16). Animals for these were captured in camouflaged nets or pits. To the Jews, the lion was the mightiest of beasts (Prv 30:29-31). Thus, it symbolized leadership (Gn 49:9-10; Nm 24:9) and hence eventually became a title for Christ (Rv 5:5). It was also the ensign of Judah’s tribe and was used by King Solomon in the decoration of his house and the temple.<\/p>\n<p class=\"h2\" id=\"Lizard\">Lizard<\/p>\n<p>Reptiles of the suborder Lacertilia. Their skin is covered with scales. The lizard is a useful creature because it captures harmful insects and worms. Like other reptiles, it lays eggs with shells softer than those of a bird and with no clear division between the yolk and the white. Lizards are “cold-blooded” organisms without a temperature-maintenance mechanism; hence, they become inactive in cold weather.<\/p>\n<p>Lizards can survive in barren parched countryside. In the Near East they are encountered in great numbers in the Arabian Desert, the Sinai Peninsula, and the Judean wilderness. There may be as many as 44 different species of lizards in the Holy Land.<\/p>\n<p>The Dabb lizard (genus <em>Uromastyx<\/em>), which attains a length of about 24 inches (61 centimeters), is found in the Negev Desert. It is omnivorous, an unusual trait since most lizards are insectivorous. It has a hard, rough skin, green with brown spots; a short, rounded head; and a powerful tail encircled with a row of strong spines that it uses as a weapon of defense.<\/p>\n<p>Lizards are listed as ceremonially unclean in Jewish law (Lv 11:29-31). The fact that lizards crawl on their bellies made them unclean. Contact with a lizard’s carcass defiled a law-abiding Jew (Lv 11:32-36). The <span>nlt<\/span> translates the “lizards” of Leviticus 11 as “great lizard,” “gecko,” “monitor lizard,” “sand lizard,” and “chameleon.” The monitor lizard is a large lizard that lives in the deserts of southern Palestine, Sinai, and Egypt. It is up to 55 inches (1.4 meters) long with a long snout and sharp teeth. Other translators and commentators render the original Hebrew in a wide variety of ways, including “tortoise,” “ferret,” “lizard,” “snail,” “mole,” and even “water hen.” The fact that most of the original Hebrew words occur only once in Scripture makes it very difficult to be certain about their appropriate translation.<\/p>\n<p><em>See also<\/em> Gecko (above).<\/p>\n<p class=\"h2\" id=\"Locust\">Locust<\/p>\n<p>An insect of the family <em>Acridiidae.<\/em> It is referred to by at least 12 different names in Scripture. The various Hebrew words may refer to different stages of its development from larva to adult or to the type of damage that it causes. Locusts are characterized by swarming and mass migration. In modern times they have caused extensive and disastrous destruction to vegetation. Grasshoppers do not swarm or migrate en masse, differentiating them from the true locusts.<\/p>\n<p>The OT mentions several different species of locusts. Leviticus 11:22 seems to refer to the slant-faced (bald) locust and also to the katydid, or long-horned grasshopper. The reference in Deuteronomy 28:42 may be to the mole cricket. In Joel 1:4 and 2:25 and in Nahum 3:16-17, successive stages of the insect’s development are described. The cutting locust (<span>kjv<\/span> “palmerworm”) of Joel is probably the first instar (stage of development), the swarming locusts (<span>kjv<\/span> “locust”) are middle stages, and the hopping locusts (<span>kjv<\/span> “cankerworm”) later instars but not yet fully matured insects. In the adult stage, called destroying locusts (<span>kjv<\/span> “caterpillar”), the color of the locust is reddish brown, which turns to yellow with a brownish network on the wings.<\/p>\n<p>Only three of the hundreds of varieties of locusts found in Bible lands are capable of multiplying into great swarms, and only the desert locust <em>(Schistocerca gergaria)<\/em> can be considered widespread in all the Bible lands. The desert locust is native to the Sudan (Africa). It is a little over two inches (5 centimeters) long and has a wingspread of some five inches (12.7 centimeters). It shows two phases, a solitary phase and a gregarious phase, with a possible third phase known as transiens. There are differences in the immature and adult forms of the phases in color and physiology.<\/p>\n<p>The quantity and distribution of rains are important factors in the extent of swarming. Moist soil is needed for depositing the eggs and permitting them to develop. Each female deposits from one to six egg pods, containing 28 to 146 eggs each. The larvae emerge in 15 to 43 days.<\/p>\n<p>In the gregarious phase (from the second stage of metamorphosis onward), the locust is driven by a strong wandering instinct. Masses of them form a random procession of overflowing locust bodies that ignore any obstruction. They swarm over everything (Jl 2:4-9). The only regulator of their activities is temperature; they are immobilized by high or low temperatures. Taking to wing they may move 1,200 miles (1,930.8 kilometers) from their native home. They fly in compact formations large enough to blot out the light of the sun. Their movement seems to be controlled by hormones, but the direction is influenced by the wind. The swarms consume almost every plant in their path, sparing only the carob, sycamore, castor tree, and oleander bush.<\/p>\n<p>A locust plague was one of the most severe evils to come upon the ancient world (Dt 28:38). Joel 2:1-11 describes a locust plague in graphic terms, using it as a symbol of God’s destroying judgment. Special days of prayer, fasting, and trumpet blowing were prescribed to remove locust plagues (1 Kgs 8:37-38; 2 Chr 6:28-29; Jl 2:12-17). Locusts symbolized powerful and merciless enemies that completely destroyed the earnings of human toil (Jgs 6:5; Is 33:4; Jer 46:23; 51:27; Na 3:15).<\/p>\n<p>Bedouins eat locusts raw, roasted, or boiled, preserving them by drying and threading. They are also crushed and ground, and the grist used in cooking or eaten with bread, sometimes mixed with honey and dates. Such was the diet of John the Baptist (Mk 1:6). The Greeks ground locusts in stone mortars to make flour of them.<\/p>\n<p>The ancients considered the two large hind legs, or jumping legs, as separate limbs and had a special name for them. Hence locusts were described as having four legs, a reference to the four smaller walking legs. “Going on all fours” thus referred to creeping or walking as opposed to jumping and did not mean that the unclean insects had only four legs in all. Because of its two hind jumping legs, the locust was exempted from the prohibition against unclean insects (Lv 11:20-23).<\/p>\n<p><em>See also<\/em> Plagues upon Egypt.<\/p>\n<p class=\"h2\" id=\"Mole\">Mole<\/p>\n<p>Rodent <em>(Spalax ehrenbergi)<\/em> from six to nine inches (15 to 23 centimeters) long, which burrows in any area where the soil is suitable for digging; it should be called a mole rat. Common in the Holy Land, large numbers are found in the vicinity of Jerusalem. Isaiah 2:20 refers to the mole, as does Leviticus 11:29-30 (<span>nlt<\/span>).<\/p>\n<p>The mole rat has no tail and is molelike in appearance, but neither true moles nor shrews have ever been found in the Holy Land. The mole rat’s teeth are strong and protruding like those of a squirrel. The neck is short and thick with a plump body shaped like a sausage. The short legs have broad paws with claws adapted for burrowing. The fur is soft, thick, and ashen gray. Its ears and almost sightless eyes, which are no larger than poppyseeds, are hidden in the fur. Folklore taught that touching a mole rat would result in blindness.<\/p>\n<p>In the wet winter season the mole rat builds breeding mounds resembling those of pocket gophers. It builds less complex resting mounds in the summer, although both have rather elaborate tunnel systems. The mole rat feeds on roots, bulbs, tubers, and various other subterranean plant parts, often doing extensive damage to agriculture.<\/p>\n<p class=\"h2\" id=\"Moth\">Moth<\/p>\n<p>Insect of the genus <em>Tineola<\/em> that lays its eggs on wool or furs, its larvae feeding on those materials. The destructive qualities of moths are referred to in several biblical passages (Jb 13:28; Ps 39:11; Is 50:9; Hos 5:12; Mt 6:19-20; Lk 12:33; Jas 5:2). In Isaiah 51:8 “worm” (<span>nlt<\/span>) refers specifically to the larva of the clothes moth. The moth symbolizes disintegration, decay, and weakening. It is only the larvae that do the damage. The adult is quite harmless and feeds mainly on the nectar of flowers. It is easily crushed (Jb 4:19). The clothes moth reproduces in May or June. It enters human dwellings in the evening. A week after the eggs are laid the larvae appear and immediately begin their work of destruction, eating anything within reach made of animal fibers.<\/p>\n<p>The moth’s destructive activity is done in secret without any sound and without any dramatic appearance, such as a swarm that blots out the sun. In an age when wealth was counted more in possessions than in money, and when among those possessions wool clothing was highly valued, moths could literally cause economic disaster; hence the words of Jesus in the Sermon on the Mount (Mt 6:19-20).<\/p>\n<p>There are hundreds of species of moths other than the clothes moth in the Holy Land; they are harmless to leaves, flowers, fruit, trees, and seeds. As with the clothes moth, the larvae inflict the damage.<\/p>\n<p class=\"h2\" id=\"Mouse\">Mouse<\/p>\n<p>Rodent of the family Muridae, especially genus <em>Mus.<\/em> The mouse was regarded as unclean because, being short legged, it was considered one of the creeping creatures (Lv 11:29). Mice known as commensals live in dwellings and tend to have longer tails and to be darker in color than wild mice, which are active chiefly at night. Mice are good climbers and even good swimmers. Wild mice eat many kinds of vegetation, including seeds, fleshy roots, leaves, and stems. At times they store food.<\/p>\n<p>The Hebrew word for “mouse” (Lv 11:29; 1 Sm 6:4-5; Is 66:17) is probably a general term for various rats and mice. The root meaning of the Hebrew word “mouse” is “destruction of corn,” a reference to the damage mice do to field crops. At least 23 varieties of mouselike rodents are known in the Holy Land. They cause food spoilage, damage household articles, and transport the host fleas that spread typhus, spotted fever, and bubonic plague. Plague bacteria may have caused the tumors or swellings among the Philistines (1 Sm 6:5). Isaiah 66:17 refers to a pre-exilic Canaanite cultic practice in which mice were eaten; the reference may actually be to the hamster. A number of rodents are eaten by Arabs of the Near East; the gerbil is considered a special delicacy. <em>See<\/em> Mole (above).<\/p>\n<p class=\"h2\" id=\"Mule\">Mule<\/p>\n<p>Hybrid offspring of a male ass and a female horse <em>(Equus asinus mulus),<\/em> ordinarily sterile. The offspring of a female donkey and a stallion (male horse) is known as a hinny and is of little value because of its inferior size.<\/p>\n<p>Because crossbreeding was forbidden in the law (Lv 19:19), the Israelites procured mules from the Gentiles, perhaps from the Phoenicians, since Tyre (a Phoenician seaport in what is now southern Lebanon) imported horses and mules (Ez 27:14). Mules did not appear in Israel until David’s reign (2 Sm 13:29), possibly because of the rarity of horses among the Hebrews. Mules were used chiefly by members of the royal court and by other nobles. King David rode on a mule, and Solomon rode to his inaugaration on King David’s mule (1 Kgs 1:33). Absalom met his death riding on a mule (2 Sm 18:9). Mules were less common than horses, camels, and asses in the postexilic community (Ezr 2:66). In antiquity Asia Minor was especially noted for breeding fine mules.<\/p>\n<p>Mules have long enjoyed a reputation for obstinacy, but that trait is not mentioned in the Bible. The mule is prized for riding and for carrying heavy burdens, especially in warm mountainous regions. They are sure-footed and thrive best in hot, dry climates. The mule has the frugality, endurance, and steady gait of an ass along with the size, strength, swiftness, and courage of a horse. Mules are almost never sick. They live longer than horses. They can carry a load of up to 300 pounds (136 kilograms) as far as 30 miles (48.3 kilometers) a day.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Pig\">Pig<\/p>\n<p>Most properly, newborn swine. “Swine” is technically the better name for the species, but it is rarely used in common speech today. The domestic pigs of the Middle East derived from the wild pig <em>(Sus scrofa).<\/em> The pig is the most prolific and abundant supplier of meat and fat for food. A thick layer of fat just under the skin is especially pronounced in domestic breeds. Pigs cannot be driven, so they are of value only to the settled farmer. The Hebrews were originally a nomadic people; therefore, they had little use for an animal closely associated with settled life. An Egyptian prince of about 1500 <span>BC<\/span>, however, is recorded as owning a herd of 1,500 swine.<\/p>\n<p>The pig is clumsily built, yet lively and able to move with agility and speed. The most conspicuous characteristic of the pig is a truncated, mobile snout terminating in a disc-shaped surface on which the nostrils are located. Most pigs have large tusks in both jaws which grow continuously in life. The tusks of the upper jaw are unique in that they curve upward instead of pointing downward as in most animals. The excrement of a pig has an almost unbearable odor, which clings not only to the pig itself but also to swineherds, who can be identified a long way off.<\/p>\n<p>Pigs were never raised in the Holy Land by Jews. The great herd into which Jesus drove the unclean spirits was encountered in the land of the Gadarenes, a non-Jewish area east of the Jordan. The Gadarene demons took refuge in a herd of pigs feeding on a bluff overlooking the Sea of Galilee (Mt 8:28-32).<\/p>\n<p>Wild pigs were found in the Holy Land as in many countries today. Psalm 80:13 refers to the destructiveness of a wild boar (the male, or hog) attacking growing crops. A party of wild boars can destroy an entire vineyard or a field of crops in a single night. They devour, trample, and ravage everything within reach.<\/p>\n<p>Boar hunts were common in ancient Mesopotamia. Wild boars do not attack unless molested, but they are dangerous when aroused. They travel in bands of from 6 to 50 and are most active in the evening and early morning hours. The body is covered with stiff bristles and usually some finer hair, but the body covering is often quite scanty. Wild pigs are mainly vegetarian, feeding on roots, nuts, grains, and plant stems. Wild boars were particularly abundant in the mountainous regions of Lebanon and Anti-Lebanon, in the Jordan River valley, and in wooded sections such as Mt Tabor.<\/p>\n<p>Strict Jews would not even mention swine by name but would always substitute the term “the abomination.” Israelites considered themselves polluted if they were even touched by a swine’s bristle. To the Jews, the pig symbolized filth and ugliness. Pigs will eat fecal material, vermin, rodents, carrion, and the like (2 Pt 2:22). Proverbs 11:22 refers to the incongruity of a golden ring in the nose of an animal showing such characteristics. A similar metaphor occurs in Jesus’ statement about casting pearls before swine (Mt 7:6). The prodigal son’s degeneration was shown by his being forced in his poverty to feed pigs and eat their food (Lk 15:15-16).<\/p>\n<p>Eating the flesh of pigs was forbidden to the Jews (Lv 11:7; Dt 14:8). The Canaanites in the Holy Land killed and ate pigs freely. In intertestamental times Antiochus IV (Epiphanes), a Syrian king whose territories included Israel, used the pig to “Hellenize” the Jews. He first tested their loyalty to the Jewish faith by requiring the consumption of pork, considered a delicacy by the Greeks (2 Macc 6:18). The act of desecration that drove the Jews to rebellion, however, was the sprinkling of pig blood on the temple altar in a sacrifice to Zeus (1 Macc 1:47).<\/p>\n<p>Pigs were frequently used in pagan worship (Is 65:4; 66:3, 17), which may account for their being forbidden to the Jews as food. Evidence in the Holy Land shows that pigs were sacrificed long before Hellenistic times. Pig bones were found in a grotto below the rock-cut place of sacrifice at Gezer. A similar underground chamber with vessels containing piglet bones at Tirzah dates to the middle Bronze Age (about 2000 <span>BC<\/span>).<\/p>\n<p>Alabaster fragments of a statuette of a pig ready to be sacrificed have been unearthed. Swine were sacrificed to Aphrodite (Venus) in Greece and Asia Minor. In addition, pigs were sacrificed in connection with oaths and treaties; in the <em>Iliad,<\/em> Agamemnon sacrificed a boar to Zeus and Helios. So it is not surprising that among the Jews the pig became a symbol of filthiness and paganism.<\/p>\n<p>It is possible that eating pork was forbidden primarily because the pig may carry many worm parasites such as trichina, though that is also true of some “clean” animals. Another reason for forbidding their consumption may have been that pigs eat carrion. Some people are allergic to pork in hot weather—another suggested reason behind the Jewish taboo. The same taboo exists among the Muslims and existed in certain social strata in Egypt.<\/p>\n<p class=\"h2\" id=\"Porcupine\">Porcupine<\/p>\n<p>Rodent, <em>Hystrix cristata,<\/em> which lives in forested areas, rocky hills, ravines, and valleys. The porcupine is still found in the Holy Land today. It has long quills that can be raised to give the appearance of a crest. It is almost entirely nocturnal. It burrows by day into a natural cavity or crevice. The Old World porcupine rarely climbed trees, although the New World porcupine frequently does. A porcupine may weigh as much as 60 pounds (27.2 kilograms). It eats fruit, bark, roots, and other vegetation, and carrion as well. Although its flesh is edible, the porcupine was not classed among the clean animals for the Israelites. The reference in Isaiah 34:11 (<span>rsv<\/span>) is probably to the porcupine, as is Isaiah 14:23 in the <span>nlt<\/span>. <em>See<\/em> Hedgehog.<\/p>\n<p class=\"h2\" id=\"Scorpion\">Scorpion<\/p>\n<p>Arthropod of the same group as spiders (arachnids). A dozen species of scorpions (order Scorpionida) are found in the Holy Land, but 90 percent of the scorpions are yellow scorpions, usually three to five inches (7.6 to 12.7 centimeters) long. The rock scorpion, also common to the Holy Land, is as thick as a man’s finger and from five to seven inches (12.7 to 17.8 centimeters) in length. Scorpions are slow, nocturnal invertebrates that rest beneath stones by day and prey on insects and other arachnids by night. At the end of its long tail the scorpion carries a poisonous sting that is fatal to most prey and extremely painful to humans (Rv 9:3, 5, 10; cf. 1 Kgs 12:11, 14). Scorpions symbolize Ezekiel’s evil countrymen (Ez 2:6) and the demonic forces of Satan (Lk 10:19). The scorpion is referred to as frequenting the Sinai Desert (Dt 8:15).<\/p>\n<p>A scorpion has from six to eight eyes. It has eight legs like a spider and two lobsterlike claws with which it catches and holds its prey. It feeds particularly on locusts and beetles. In many species the female scorpion eats the male after mating. Scorpions lay eggs that hatch very shortly after laying. Scorpions prefer warmer climates, and because of their desire for warmth, enter houses, especially at night, hiding in beds, blankets, footwear, and clothing.<\/p>\n<p class=\"h2\" id=\"Sheep\">Sheep<\/p>\n<p>Domestic animal, <em>Ovis orientalis,<\/em> referred to directly or by some term such as ewe, lamb, ram, or by some fact concerning them over 700 times in Scripture.<\/p>\n<p>Sheep represented the chief wealth and total livelihood of pastoral peoples, providing food to eat, milk to drink, wool for the making of cloth, and hides and bones for other uses. In addition, the sheep was a medium of exchange and a sacrificial animal. The number of sheep raised in ancient times was prodigious. Mesha, king of Moab, paid a tribute annually of 100,000 lambs and the wool of 100,000 rams (2 Kgs 3:4). The Israelites took 250,000 sheep from the Hagrites (1 Chr 5:21).<\/p>\n<p>Sheep shearing was often done for festivals (2 Sm 13:23). The sheep was held down on its side and its legs were tied together; then it lay docilely while its wool was clipped (Is 53:7). Sheep reserved for burnt offerings were not shorn; nothing could be held back from a sacrifice to the Lord.<\/p>\n<p>Wool had to be processed before it could be used for clothing. First it was washed, sometimes while still on the sheep, then carded and perhaps weighed for the market. The spinning of wool was regarded as a woman’s work (Prv 31:19), but weaving the spun thread into cloth on a loom was primarily a man’s occupation.<\/p>\n<p>The Bible reports that Abel kept sheep (Gn 4:2). The first sheep to be domesticated was probably the argali <em>(Ovis ammon),<\/em> a variety of the urial <em>(Ovis vignei),<\/em> a mountainous species still existing in Turkestan and Mongolia. Five breeds had reached Mesopotamia by 2000 <span>BC<\/span>; all were of the urial stock.<\/p>\n<p>The sheep known in Israel was the broad-tailed sheep <em>(Ovis orientalis vignei<\/em> or <em>laticaudata),<\/em> of which the tail weighs from 10 to 15 pounds (4.5 to 6.8 kilograms) and has always been considered a delicacy. Thus the Lord asked for this choice part as a sacrifice (Ex 29:22-25).<\/p>\n<p>Only the ram of the broad-tailed sheep has horns, but in other varieties of sheep in the Holy Land the ewe also has horns. The horns, two to three inches (5 to 8 centimeters) in diameter, can be potent weapons. Rams’ horns could be used as trumpets (Jos 6:4) or as oil containers (1 Sm 16:1).<\/p>\n<p>Although the sheep is very similar to the goat, it is differentiated by a lower forehead, its angulated spiral horns marked with transverse wrinkles and curved slightly outward, its covering of wool, and its lack of a “goatee.” Most sheep are white (Ps 147:16; Is 1:18; Dn 7:9; Rv 1:14).<\/p>\n<p>The flesh of sheep was a luxury in the biblical culture. King Solomon required a daily provision of 100 sheep for his table (1 Kgs 4:23), but the common people ate lamb or mutton only on festive occasions. A young ram was usually chosen because the ewes were more important to the future prospects of the herd. The meat was boiled in large caldrons. The milk of the sheep is extremely rich; in biblical times it was usually allowed to curdle before drinking. Possibly some Israelites kept lambs in their houses as pets (2 Sm 12:3-4).<\/p>\n<p>To protect the flock at night against predatory attacks, the shepherd tried to provide a fold. In meadows near villages, folds were built and watchmen were hired to relieve the shepherds. The shepherds of the nativity story were out in the field (Lk 2:8); they had no fold but probably had set up a tent for shelter, consisting simply of goat-hair blankets spread across sapling supports. The scarcity of springs in the Holy Land made the watering of the flock a crucial problem for the shepherd (Gn 13:8-11).<\/p>\n<p>Wild mountain sheep, varieties of <em>Ovis orientalis,<\/em> are known in the Mediterranean area (Dt 14:5). The Deuteronomy passage (<span>kjv<\/span> “chamois”) might also refer to <em>Ovis traelaphus,<\/em> a sheep about five feet high (1.5 meters) with long, curved horns. Another possibility is the Barbary sheep that lives in small flocks in rugged mountain areas in Barbary, Egypt, and Mt Sinai. The true chamois is unknown in Palestine.<\/p>\n<p>The sheep is also used figuratively in Scripture. The ram represented great strength and fittingly symbolized Medo-Persia in Daniel’s vision (Dn 8:3). It is the nature of sheep to be gentle and submissive (Is 53:7; Jer 11:19), defenseless (Mi 5:8; Mt 10:16), and in constant need of guidance and care (Nm 27:17; Mt 9:36). Such qualities are regarded as desirable in the lives of believers in Christ; hence the many figurative references to sheep in the NT and to Jesus as shepherd (Mk 6:34; Jn 10:1-30; Rom 8:35-37; Heb 13:20-21; 1 Pt 2:25). The resurrected Christ told the apostle Peter to “feed my lambs” and “tend my sheep” (Jn 21:15-17).<\/p>\n<p><em>See also<\/em> Offerings and Sacrifices.<\/p>\n<p class=\"h2\" id=\"Snail\">Snail<\/p>\n<p>Invertebrate gastropods (mollusks). Land snails are very numerous in the Near East. Some freshwater forms serve as hosts for the schistosome worm, the fluke parasite causing the dread disease bilharzia (schistosomiasis).<\/p>\n<p>Purple dyes of all shades were highly valued in the ancient world. A royal purple dye was obtained from secretions of a sea snail <em>(Murex trunculus<\/em> and <em>Murex brandaris).<\/em> Evidently, that process was developed by Phoenicians, Egyptians, and Assyrians as early as 1500 <span>BC<\/span>. The “purple” fishermen had their own guild during the time of the Roman Empire. The snails were harvested during the fall and winter seasons; in the spring, when egg laying took place, little dye was available. The snails tended to remain concealed in the summer. They inhabited the waters off Crete and Phoenicia. Tyrian purple, produced in the Phoenician city of Tyre, the center of the purple-dye industry, was obtained by a double dyeing. Large deposits of murex shells from dyeing operations have been found along the Mediterranean shoreline. The Israelites had to import purple goods (Ez 27:16). Lydia was a “seller of purple” or of cloth so dyed (Acts 16:14). Purple was a sign of distinction, royalty, and wealth (cf. Ex 25:4; 28:5-6, 15; Nm 15:38; 2 Chr 2:7; Est 8:15; Prv 31:22; Sg 3:10; Ez 27:7; Dn 5:7).<\/p>\n<p>Exodus 30:34-35 refers to “onycha,” which was an important ingredient of incense. Onycha is the horny, clawlike operculum (the plate that closes off the opening of its shell when a snail is retracted) of a Near Eastern member of the molluskan family Strombidae. The operculum is sometimes used for offense or locomotion as well as for defense. When burned, the operculum gives off a sharp, strong scent, and when mixed with more fragrant but less powerful substances is even more potent. The name “onycha” is derived from a Greek word <em>(onyx)<\/em> for a fingernail or a claw.<\/p>\n<p><em>See also<\/em> Dye, Dyeing, Dyer.<\/p>\n<p class=\"h2\" id=\"Snake\">Snake<\/p>\n<p>Various species of snake, suborder Ophidia (Serpentes). In the Bible nine Hebrew words and four Greek ones refer to snakes. The most common Hebrew word is onomatopoeic—that is, it is an imitation of a snake hissing or of the sound it produces as it scrapes its scales along the ground (cf. Jer 46:22). Many types of snakes lay eggs (Is 59:5), although some retain the eggs in the body until ready to hatch.<\/p>\n<p>Snakes are among the most widespread reptiles and are found on all continents except Antarctica; they decrease in numbers and species toward the poles but increase as one approaches the equator. Thirty-three species of snakes are known in Palestine and neighboring countries, 20 of which are poisonous. Two dangerous characteristics of the snake noted by biblical writers are its inconspicuous way of moving and the ease with which it hides itself.<\/p>\n<p>Many snakes are able to swallow animals several times their own diameter because of their unusually flexible jaw mechanism. They lack not only legs but also movable eyelids. Snakes periodically shed their skins. The tongue is actually a hearing apparatus sensitive to airborne vibrations and probably to heat waves.<\/p>\n<p>The venom of poisonous species is a clear, thin secretion, transmitted to the victim’s bloodstream by means of fangs. Two types of venom are known: that of the vipers, which affects respiration and disintegrates red blood cells, and that of the cobras, which paralyzes the nervous system.<\/p>\n<p>The “asp” referred to in the Bible is probably the cobra; the “adder” is the viper. The “cockatrice” (<span>kjv<\/span>) is probably the adder. Serpents were associated with worship in Canaanite religion and symbolized evil deities among many other peoples. Steles (upright stones bearing inscriptions) have been unearthed at several sites in the Holy Land and Syria depicting a god or worshiper with a snake winding about the legs or body. Because the Israelites were burning incense in pagan worship of Moses’ bronze serpent (Nm 21:8-9), King Hezekiah destroyed it in his religious reform (2 Kgs 18:4).<\/p>\n<p>Although snakes have been an object of veneration in some religions, in the Judeo-Christian tradition snakes represent evil and, more specifically, the devil. That association began in the Garden of Eden (Gn 3:1-15) and is also found in the book of Revelation (12:9; 20:2-3).<\/p>\n<p><em>See also<\/em> Adder (above); Asp (above).<\/p>\n<p class=\"h2\" id=\"Spider\">Spider<\/p>\n<p>Animal of the order Araneida. Between 600 and 700 different species inhabit the Holy Land. Spiders are different from insects in that, like scorpions, they have four pairs of legs instead of three. Spiders are equipped with poison glands—the effectiveness varying from species to species. A few can kill only insects, but others can also kill birds and mice.<\/p>\n<p>Most spiders have a pair of spinnerets attached to silk glands on the underside of the abdomen; from them a web is extruded. In the Bible the spider’s web is referred to as a symbol of frailty and insecurity (Jb 8:14; Is 59:5-6).<\/p>\n<p class=\"h2\" id=\"Sponge\">Sponge<\/p>\n<p>Simple marine animals, phylum Porifera. The term “sponge” also refers to those animals’ skeletal remains. The sponge has a porous body composed of tubules and cells.<\/p>\n<p>Sponge fishing was well known in the Mediterranean area in ancient times. It was practiced particularly along the Anatolian and Syrian coasts. Sponges were harvested by divers. The use of sponges in absorbing liquids is referred to in the Bible (Mt 27:48; Mk 15:36).<\/p>\n<p class=\"h2\" id=\"Unicorn\">Unicorn<\/p>\n<p><em>See<\/em> Wild Ox (below).<\/p>\n<p class=\"h2\" id=\"Wasp\">Wasp<\/p>\n<p>Insects of the family Vespidae. Hornets are social wasps that build large aerial apartment houses in which 1,000 or more individuals may live. In the Bible the hornet is used as a metaphor for God’s use of military forces (Ex 23:28; Dt 7:20; Jos 24:12).<\/p>\n<p class=\"h2\" id=\"Whale\">Whale<\/p>\n<p>Largest of all living creatures, including those that have become extinct. Whales are air-breathing mammals of the order Cetacea.<\/p>\n<p>Two varieties of whales visit the shores of the Holy Land at times. The finback whale <em>(Balaenoptera physalus)<\/em> weighs about 200 tons (181 metric tons) and lives mainly in the Arctic region but sometimes passes through the Straits of Gibraltar to reach the eastern Mediterranean Sea. It feeds on small marine organisms that it strains through its whale bone; it does not have teeth. The finback whale’s esophagus is narrow.<\/p>\n<p>The sperm whale <em>(Physeter catodon),<\/em> about 60 feet (18.3 meters) long, has a curiously shaped head that looks like a battering ram. The teeth in the lower jaw of the male sperm whale are about seven inches (17.8 centimeters) long. It feeds on big fish, even on sharks. It has a large throat opening.<\/p>\n<p>Whales are referred to in Genesis 1:21 and Job 7:12 (<span>kjv<\/span> only). The “great fish” of Jonah 2:1 need not have been a whale but could have been a large shark, such as the whale shark <em>(Rhineodon),<\/em> which grows 70 feet (21.3 meters) long and lacks the terrible teeth of other sharks. Whatever the actual marine organism, Jonah’s deliverance was miraculous. The Greek word for “whale” is sometimes used as a general term for “sea monster” or huge fish and may be used in that sense in Matthew 12:40.<\/p>\n<p class=\"h2\" id=\"WildOx\">Wild Ox<\/p>\n<p>Large, fierce, fleet, intractable animal <em>(Bos primigenius).<\/em> It had a long, lean rump with a straight back and a long, narrow head. The animal described in Job 39:9-12 is clearly the wild ox. The two horns (Dt 33:17), its outstanding characteristic, were straight and as long as the head (Nm 23:22; 24:8; Ps 22:21). Kings often symbolized their dominion by wearing a helmet with two wild ox horns (cf. Pss 92:10; 132:17-18). The horns were often used as drinking vessels by the Israelites; some were large enough to hold four gallons (15 liters).<\/p>\n<p>Hunting the wild ox was a favorite sport of Assyrian kings. Tiglath-pileser I hunted it in the Lebanon Mountains about 1100 <span>BC<\/span> (cf. Ps 29:6). At one time the animal referred to in Job 39:9-12 was thought to be the oryx or antelope because of the similarity between the Hebrew word in Job and the Arabian name for oryx. The translators of the <span>kjv<\/span> called the wild ox a “unicorn” because of representations found on Babylonian mosaics and Egyptian drawings. Those representations showed it in strict profile, showing only one horn—hence, “unicorn.” Jerome’s Vulgate, a Latin Bible translation (fourth century <span>AD<\/span>) and Martin Luther’s German version translated it similarly.<\/p>\n<p class=\"h2\" id=\"Wolf\">Wolf<\/p>\n<p>Large doglike mammal <em>(Canis lupus)<\/em> that travels in bands of up to 30 animals. From the nose to the rump, the wolf measures about 3 feet (.9 meter); its drooping tail is about 18 inches (.5 meter) long. It looks much like a skinny German shepherd dog. The grayish yellow pelt is coarse and short haired.<\/p>\n<p>Wolves hunt singly or in relays, usually at night (Jer 5:6). Wolves have acute hearing and sight but rely chiefly on scent and usually catch their prey in a swift, open chase. The wolf has a reputation for boldness, fierceness, and voracity (Gn 49:27; Hb 1:8). It commonly kills more than it can eat or drag away and thus is known for its greediness.<\/p>\n<p>The wolf is a restless animal, always on the move; hunger drives it from one place to another in constant search of new hunting grounds. During spring and fall, wolves usually roam singly or in pairs, whereas in summer they may travel in family groups. In winter, several such groups may join to form a large pack. Wolves are intelligent, social creatures, faithful to their own kind. They mate for life. Individually, the wolf is a rather timid animal; it would much rather avoid human beings. But collectively wolves can be among the most dangerous animals alive.<\/p>\n<p>In Egypt, Rome, and Greece the wolf was considered sacred. Wolves were well known in the Holy Land and are still found there and also in many places in Asia Minor. Shepherds continually battled with wolves that plundered their flocks (Jn 10:12).<\/p>\n<p>The Bible refers to wolves in a literal sense in only three places (Is 11:6; 65:25; Jn 10:12), all other references being figurative. Usually the wolf is a symbol of enemies or the wicked (e.g., Ez 22:27; Zep 3:3; Acts 20:29). Both the wolf’s courage and its cruelty were probably in the mind of the patriarch Jacob when he predicted the fate of Benjamin’s tribe (Gn 49:27).<\/p>\n<p class=\"h2\" id=\"Worm\">Worm<\/p>\n<p>Actually insect larvae in most biblical references, usually maggots, the larvae of flies (see Fly, above). For example, maggots are evidently referred to in accounts of worms feeding on spoiled manna (Ex 16:19-20), corpses (Jb 21:26; Is 14:11), or open wounds (Jb 7:5). Mark 9:48 refers to a maggot that eats dead flesh. In Acts 12:23 a fatal, worm-induced abdominal disease of King Herod is mentioned. In other cases, the reference is to the larvae of other insects (Is 51:8). In Deuteronomy 28:39 and Jonah 4:7 the vine weevil <em>(Cochylis ambiguella)<\/em> is probably referred to; it destroys vines by boring into their stems. Comparing a man to a worm is a metaphor for abasement (Jb 25:6; Ps 22:6).<\/p>","content_en":"<h3>ANIMALS<\/h3>\n<p>In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals as object lessons.<\/p>\n<p>The biblical approach to classification of animals is somewhat different from the system of classification used by biologists today. The present system of classification, which traces back to Carolus Linnaeus (an 18th-century Swedish botanist), is based on structure, both internal and external. The biblical basis of classification is habitat. Thus Genesis 1 speaks of aquatic organisms (v 20); aerial organisms (v 21); animals that crawl on the ground (v 24); cattle or domesticated animals (animals that live in association with humans) (v 24); and wild animals (v 24). The same system of classification is followed in Leviticus 11 and throughout Scripture.<\/p>\n<p>Because of the divergence between systems of classification, the various animals of the Bible will be listed here in alphabetical order—including reptiles, fish, and even invertebrates such as insects, spiders, worms, and sponges. Birds are discussed in a separate article.<\/p>\n<p>Preview<\/p>\n<p>• Adder<\/p>\n<p>• Ant<\/p>\n<p>• Antelope<\/p>\n<p>• Ape<\/p>\n<p>• Asp<\/p>\n<p>• Ass<\/p>\n<p>• Badger<\/p>\n<p>• Bat<\/p>\n<p>• Bear<\/p>\n<p>• Bee<\/p>\n<p>• Behemoth<\/p>\n<p>• Camel<\/p>\n<p>• Caterpillar<\/p>\n<p>• Cattle<\/p>\n<p>• Chameleon<\/p>\n<p>• Coral<\/p>\n<p>• Cricket<\/p>\n<p>• Crocodile<\/p>\n<p>• Deer<\/p>\n<p>• Dog<\/p>\n<p>• Donkey<\/p>\n<p>• Dragon<\/p>\n<p>• Fish<\/p>\n<p>• Flea<\/p>\n<p>• Fly<\/p>\n<p>• Fox<\/p>\n<p>• Frog<\/p>\n<p>• Gazelle<\/p>\n<p>• Gecko<\/p>\n<p>• Gnat<\/p>\n<p>• Goat<\/p>\n<p>• Grasshopper<\/p>\n<p>• Hare<\/p>\n<p>• Hippopotamus<\/p>\n<p>• Horse<\/p>\n<p>• Hyena<\/p>\n<p>• Jackal<\/p>\n<p>• Leech<\/p>\n<p>• Leopard<\/p>\n<p>• Leviathan<\/p>\n<p>• Lion<\/p>\n<p>• Lizard<\/p>\n<p>• Locust<\/p>\n<p>• Mole<\/p>\n<p>• Moth<\/p>\n<p>• Mouse<\/p>\n<p>• Mule<\/p>\n<p>• Pig<\/p>\n<p>• Porcupine<\/p>\n<p>• Scorpion<\/p>\n<p>• Sheep<\/p>\n<p>• Snail<\/p>\n<p>• Snake<\/p>\n<p>• Spider<\/p>\n<p>• Sponge<\/p>\n<p>• Unicorn<\/p>\n<p>• Wasp<\/p>\n<p>• Whale<\/p>\n<p>• Wild Ox<\/p>\n<p>• Wolf<\/p>\n<p>• Worm<\/p>\n\n<p class=\"h2\" id=\"Adder\">Adder<\/p>\n<p>One of the 20 poisonous snakes found in Israel and surrounding countries, also referred to as cockatrice and viper. True vipers (genus <em>Cerastes, Echis colorata,<\/em> and <em>Vipera palestina<\/em>) also exist there, poisonous snakes with curved fangs that spring into position when the snake strikes. The horned viper <em>(Cerastes hasselquistii)<\/em> may attack horses. It is 12 to 18 inches (30 to 46 centimeters) long and often lies in ambush in the sand with only its eyes and the hornlike protrusions on its head visible.<\/p>\n<p>Both Jesus and John the Baptist referred to the viper several times (Mt 3:7; 12:34; 23:33). The reference in Acts 28:3 is probably to a small viper <em>(Vipera aspis)<\/em> that strikes rapidly and is very pugnacious. It is found in southern Europe and hisses each time it inhales and exhales. The poison of vipers attacks the respiratory system and disintegrates red blood cells.<\/p>\n<p><em>See also<\/em> Snake (below).<\/p>\n<p class=\"h2\" id=\"Ant\">Ant<\/p>\n<p>Mentioned only twice in the Bible, both times in the book of Proverbs. For many years Solomon was charged with a biological error when he referred to the ant as providing her meat in the summer and gathering her food in the harvest (Prv 6:8). Critics of the Bible were quick to point out that, so far as was then known, ants do not store up food. They assumed that Solomon had probably kicked open an ant hill and mistaken the pupal cases (pods in which immature ants grow to maturity) for grain or had observed ants carrying bits of grain, leaves, and other matter to their nests.<\/p>\n<p>At least three species of grain-storing ants are now known—two occur in Israel and the other in Mediterranean countries. The particular species referred to by Solomon (Prv 6:6-8; 30:24-25) is probably the harvester ant <em>(Messor semirufus).<\/em> Its granaries are flat chambers connected by galleries irregularly scattered over an area about six feet (1.8 meters) in diameter and about a foot (.3 meter) deep in the ground. Seeds are collected from the ground or picked from plants. The head, or radicle, which is the softest part of the kernel, is bitten off to prevent germination, and the chaff and empty capsules are discarded on kitchen middens (refuse piles) outside the nest. Individual granaries may be 5 inches (12.7 centimeters) in diameter and a half inch (1.2 centimeters) high. Some nests are known to be 40 feet (12 meters) in diameter and 6 to 7 feet (approx. 2 meters) deep with several entrances.<\/p>\n<p class=\"h2\" id=\"Antelope\">Antelope<\/p>\n<p>Several antelope-like creatures are referred to in the Scriptures. One seems to be the white oryx <em>(Oryx leucoryx),<\/em> referred to in Deuteronomy 14:5 (<span>kjv<\/span> “wild ox”; <span>rsv<\/span> “antelope”) and Isaiah 51:20 (<span>kjv<\/span> “wild bull”; <span>RSV <\/span>“antelope”). The oryx was probably the antelope, commonly used for food because its long horns made it relatively easy to catch.<\/p>\n<p>Another antelope mentioned in the Bible is the addax <em>(Addax nasomaculatus),<\/em> probably the “pygarg” of Deuteronomy 14:5 (<span>kjv<\/span>). It is a native of North Africa with grayish white hinder parts, a white patch on the forehead, and twisted and ringed horns. The word “pygarg” comes from a Greek word meaning “white rump.” The addax is about the size of a donkey. Its body is closely covered with short hair. It has a short mane on the underside of its neck that makes the head look somewhat like that of a goat. The hooves are broad and flat, and the tail resembles that of a donkey. It is common in Africa and in Arabia, where Arabs hunt it with falcons and dogs.<\/p>\n<p>Antelopes are very graceful and run with their heads held high. Both sexes have long, permanent, hollow horns. With the oryx the horns go straight back; addax horns are twisted and ringed. Antelope are alert, wary, and keen sighted. They are usually found in herds of from two to a dozen. If injured or brought to bay, an antelope attacks with its head lowered so that the sharp horns point forward. Antelopes feed on grasses and shrubs, drinking from streams and water holes. When water is scarce, they eat melons and succulent bulbs. Both addax and oryx were ceremonially clean in Jewish law.<\/p>\n<p class=\"h2\" id=\"Ape\">Ape<\/p>\n<p>Primate not native to Palestine. The two references to apes in the OT (1 Kgs 10:22; 2 Chr 9:21) refer to their importation by King Solomon with other treasures on board the ships of his mercantile fleet. There is some question concerning the origin of those primates. Some believe that the mention of “ivory” in the same verses suggests they came from East Africa and that they were indeed apes, that is, tailless primates. Others, believing they came from India or Ceylon, suggest that they were actually monkeys. There the baboon (genus Papeio), a large monkey, was considered sacred to the god Thoth. Males of that genus were kept in temples, and the more docile females were often kept as house pets. Such baboons frequently had some of their teeth removed or ground down to lessen the danger of their biting. A number of mummified baboons have been found in Egypt, indicating the high regard in which they were held.<\/p>\n<p class=\"h2\" id=\"Asp\">Asp<\/p>\n<p>Poisonous snake. Most biblical references to the asp (Dt 32:33) seem to be to the Egyptian cobra <em>(Naja haje),<\/em> which conceals itself in holes, walls, and rocks and has the ability to expand its neck by raising its anterior ribs so as to enlarge the front of its breast into the shape of a flat disc. Its potent poison can cause death in 30 minutes. It attains a length of about 80 inches (2 meters). The fangs are permanently erect, not movable as in the vipers (the common poisonous snakes of North America; only the coral snake in America has permanently erect fangs). Cobra poison attacks the nervous system, causing muscular paralysis. The Egyptians looked upon it as a sacred creature; they regarded it as a protector since it fed on the rodents that ate their crops. The “fiery serpents” (Nm 21:6; Dt 8:15, both <span>rsv<\/span>) may have been cobras; “fiery” probably refers to the burning fever caused by their venom. Isaiah 14:29 and 30:6 (“flying serpent”) may refer to the hood of the cobra.<\/p>\n<p><em>See also<\/em> Snake (below).<\/p>\n<p class=\"h2\" id=\"Ass\">Ass<\/p>\n<p><em>See<\/em> Donkey (below).<\/p>\n<p class=\"h2\" id=\"Badger\">Badger<\/p>\n<p>Small hoofed mammal. What the <span>kjv<\/span> calls a “coney,” modern translations name “rock badger” (Lv 11:5; Dt 14:7; Ps 104:18; Prv 30:26). The rock badger spoken of in the Bible is probably the Syrian rock hyrax <em>(Hyrax syriaca),<\/em> the only species of hyrax found outside Africa. This small ungulate (having hooflike toenails) lives among rocks from the Dead Sea valley to Mt Hermon. It is strictly a herbivorous (plant-eating) animal about the size of a rabbit. It resembles a guinea pig more than a rabbit, having quite inconspicuous ears and a very small tail. It has broad nails with four toes on its forelegs and three on its hind legs, the toes being connected with skin almost like a web. Pads acting as sucking discs under its feet enable it to keep its footing on slippery rocks. With its yellow and brown fur, it is sometimes called the bear rat because of its resemblance to a tailless rat. It is also equipped with black whiskers that may be seven inches (17.8 centimeters) long.<\/p>\n<p>These rock badgers, or hyraxes, live together in colonies of from 6 to 50 animals, often sunning themselves on rocks. They are difficult to catch. Guards are posted, and if approaching danger is sighted, the whole group will scurry for cover, warned by the sharp whistles of the guards. Thus they are commended for taking refuge in the rocks (Ps 104:18) and are called wise for making “their houses in the rocks” (Prv 30:24, 26, <span>kjv<\/span>). The badger is not a ruminant (does not chew its cud), but the motion of its jaws may suggest that it chews its cud. That is probably why it was included with other cud-chewing animals in the Jewish food laws (Lv 11:5; Dt 14:7). It was forbidden to the Jews as food because it did not have cloven hooves. Some Arabs eat and even prize its meat.<\/p>\n<p class=\"h2\" id=\"Bat\">Bat<\/p>\n<p>Flying mammals according to modern classification. They have hair and provide milk for their young. The Bible classifies them with other aerial creatures. Bats take shelter in caves, crevices, tree cavities, buildings, and also in exposed places on trees. In colder areas they hibernate or migrate. The normal resting position for a bat is hanging head downward. Bats “swim” through the air rather than fly because they move with their legs as well as with their wings.<\/p>\n<p>The bat’s thumb is free and terminates in a single hook claw used for climbing and hanging. The hind feet have five toes, all pointing the same way. The large chest accommodates the powerful muscles needed for flying. Because they orient themselves by echo location, the sense of hearing is very well developed.<\/p>\n<p>Most bats are insect eaters, seizing insects in flight. Many insectivorous bats also eat some fruit. Other bats feed exclusively, usually in groups, on fruit and green vegetation. Fruit-eating bats generally live in the tropics where fruit is constantly ripening, although some have been found in the Holy Land. These bats tend to be larger than the insectivores, having a wingspread of up to five feet (1.5 meters).<\/p>\n<p>A third group includes flower-eating bats that feed on pollen and nectar. These small bats with long pointed heads and long tongues are found only in tropical and semitropical regions. Three species of vampire bats, which do not occur in the Holy Land, eat blood by making a small incision and lapping it up. Carnivorous (meat-eating) bats prey on birds, lizards, and frogs. Fish-eating bats catch fish at or near the water surface.<\/p>\n<p>Eight varieties of bats are known in the Holy Land. One of them, the little brown bat (genus <em>Myotis<\/em>), is worldwide in its distribution. It is insectivorous and probably has the widest distribution of any nonhuman terrestrial mammal. Brown bats are mostly cave dwellers. The females form maternity colonies that may number in the tens of thousands.<\/p>\n<p>Two species of mouse-tailed bats (genus <em>Rhinopoma<\/em>) are found in the Holy Land. Their tails are nearly as long as the head and body combined. They are colonial, roosting in caves, rock clefts, wells, pyramids, palaces, and houses. Like the brown bat, they are insectivorous. The slit-faced or hollow-faced bats (genus <em>Nycteris<\/em>) are also found in the Holy Land. They are insectivorous and roost in groups from 6 to 20.<\/p>\n<p>The bats found in the Holy Land vary in size from that of a mouse to the size of a rat; the largest species measures more than 20 inches (51 centimeters) across the wings. The bat was unclean to the Jews (Lv 11:19; Dt 14:18).<\/p>\n<p class=\"h2\" id=\"Bear\">Bear<\/p>\n<p>Large, heavy, big-headed mammal with short, powerful limbs, a short tail, and small eyes and ears. Bears have a “plantigrade” walk: they walk on both the sole and heel as humans do. The Palestinian bear is a Syrian version of the brown bear <em>(Ursus arctos syriacus).<\/em> It can grow to a height of 6 feet (1.8 meters) and may weigh as much as 500 pounds (227 kilograms).<\/p>\n<p>Bears have an excellent sense of smell but less developed senses of sight and hearing. They are omnivorous (eating any kind of food); they subsist largely on vegetation, fruits, insects, and fish.<\/p>\n<p>Bears are usually peaceful and inoffensive, but if they think they must defend themselves (Lam 3:10) or their young (2 Sm 17:8; Prv 17:12; Hos 13:8), they may be formidable and dangerous adversaries. David boasted of his role as a bear killer (1 Sm 17:34-37). Since a blow from a bear’s paw can be fatal, David’s courage and strength as a young shepherd in running after a bear and wrenching one of his father’s sheep from its jaws were noteworthy.<\/p>\n<p>Some biblical passages seem to imply that bears attacked for no apparent reason (e.g., Prv 28:15; Am 5:19). At other times they were God’s instruments of punishment, as in the story of Elisha and the two she-bears (2 Kgs 2:24). The bear and the lion, often mentioned together in the Bible (1 Sm 17:37), were the two largest and strongest beasts of prey in the Holy Land. Thus they symbolized both strength and terror (Am 5:19).<\/p>\n<p>In biblical times bears seem to have roamed all over Palestine. Today they are found only in the Lebanon and Anti-Lebanon Mountains, and even there they are rare.<\/p>\n<p class=\"h2\" id=\"Bee\">Bee<\/p>\n<p>One of two domesticated insects <em>(Apis mellifica),<\/em> the other being the silkworm. Bees gather nectar from flowers, transferring pollen from one flower to another in the process. It is believed that they convey the location of sources of nectar to other bees through a bee “dance,” which may indicate both distance and direction. Bees are sensitive to four colors: blue-green, yellow-green, blue-violet, and ultra-violet (invisible to humans).<\/p>\n<p>The wild bees of the Holy Land are especially noted for their ferocity in attack. Only the female “worker” bees sting people and animals, the virulence of their venom increasing in warm weather. A number of biblical passages allude to the irritable, vindictive nature of bees and to the painful stings they inflict (Dt 1:44; Ps 118:12; Is 7:18).<\/p>\n<p>One reference calls attention to the fact that in semidesert regions a dead animal’s carcass, stripped to the bone by jackals or vultures and dried in the sun, can provide wild bees an excellent place to start a new colony (Jgs 14:5-9).<\/p>\n<p>The Egyptians considered the bee sacred. In ancient Greece candles were made from beeswax. In the Holy Land, beekeeping was probably not practiced until the Hellenistic period (second century <span>BC<\/span>), although Ezekiel 27:17 suggests that it may have been practiced earlier. If domestic honey was not available to the Hebrews, wild honey certainly was, and travelers would be on the lookout for caches of honey in rocky clefts and other likely places. The Philistines and the Hittites practiced beekeeping in their cities.<\/p>\n<p>The Bible contains many references to bees and bee products. A bee swarm was a valuable asset, though the price of honey itself was low. Honey was sometimes eaten with the honeycomb (Sg 5:1). Honey also had uses other than food, e.g., in embalming.<\/p>\n<p>The land of Israel was described as a land flowing with milk and honey. Honey was a major source of sweetening in the ancient Near East—hence, its importance (cf. Jgs 14:8-9). Actually the Hebrew word for “honey” may include not only bee honey but also the sweet syrup extracted from such fruits as figs, dates, and grapes. Thus “a land flowing with milk and honey” (Ex 3:8, <span>rsv<\/span>) does not necessarily stand for a land of bees but for a land rich in sweetness.<\/p>\n<p><em>See also<\/em> Food and Food Preparation; Honey.<\/p>\n<p class=\"h2\" id=\"Behemoth\">Behemoth<\/p>\n<p><em>See<\/em> Hippopotamus (below).<\/p>\n<p class=\"h2\" id=\"Camel\">Camel<\/p>\n<p>Large beast of burden. Unintelligent, ill-natured, and quarrelsome, the camel <em>(Camelus dromedarius)<\/em> is nevertheless a blessing to people living in the desert and on its borders because it is especially adapted to that habitat. It has been called the ship of the desert. Having thick elastic pads of fibrous tissue on its feet, it can walk on hot desert sands. It can go without water for long periods and can subsist on vegetation growing on the saline soils. The camel’s nostrils are pinched together and can be closed at will to prevent penetration of sand during violent sandstorms.<\/p>\n<p>Camels are used for transporting both goods and people. A person riding a camel can cover from 60 to 75 miles (96.5 to 121 kilometers) in a day. A camel can carry a load weighing 600 pounds (272 kilograms) or more. Camels were used heavily in the spice trade (Gn 37:25) and traveled regularly in camel trains between Arabia, Egypt, and Assyria. They were also ridden in time of war (Jgs 6:5). A camel can even be hitched to a plow in areas where the land is cultivated.<\/p>\n<p>The hair shed by camels during the early spring is preserved and used in weaving cloth and making tents. As much as 10 pounds (4.5 kilograms) of hair can be obtained from one camel. A rough cloak of camel’s hair, as worn by John the Baptist (Mt 3:4), is still worn by Bedouins today. A camel’s hair garment was also the sign of the prophetic office (Zec 13:4).<\/p>\n<p>Two varieties of camel occur within the one-humped species, the slow burden-bearing camel referred to in Genesis 37:25 and the fast dromedary of 1 Samuel 30:17. The dromedary can stand seven feet (2.1 meters) tall and measure as much as nine feet (2.7 meters) from the muzzle to the tip of the tail. With its three-chambered stomach, which can hold from 15 to 30 quarts (14.2 to 28.4 liters) of liquid, it can go for as long as 5 days during the summer or 25 days in winter without drinking. The camel’s hump is a reserve store of fat, making it possible for the animal to subsist on very little food during a desert journey.<\/p>\n<p>Another species of camel, the Bactrian camel <em>(Camelus bactrianus),<\/em> is also resident in the Holy Land. It has two humps. It is heavier, bigger, and has longer hair than the one-humped camel and is slower than the swift dromedary. Isaiah 21:7 may refer to the Bactrian camel; both kinds of camel are referred to in Esther 8:10 (<span>kjv<\/span>). Camels ranked in importance with sheep, cattle, and asses in OT times. A third of the 66 biblical references to the camel lists it with other animals.<\/p>\n<p>Camels are ruminants (cud-chewing mammals) but do not have cloven hooves. Thus, they were included in the list of unclean beasts, forbidden by the Israelites as food (Lv 11:4; Dt 14:7). They are eaten by Arabs, however, who also drink their milk (cf. Gn 32:15).<\/p>\n<p>Abraham had camels in Egypt (Gn 12:16). At first Job had 3,000 camels (Jb 1:3) and after his recovery, 6,000 (Jb 42:12). Although wide use of camels does not seem to have begun until shortly before 1000 <span>BC<\/span> (Jgs 6:5), Sumerian texts from the Old Babylonian period list camels and indicate that they had been domesticated. Camel bones and figurines have been found at various eastern archaeological sites dating from well before 1200 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Caterpillar\">Caterpillar<\/p>\n<p>Larval stage of insects characterized by complete metamorphosis. Such insects pass through four stages: egg, larva or caterpillar, pupa, and adult. Bees, flies, moths, and butterflies all pass through a larval or caterpillar stage.<\/p>\n<p>The word “caterpillar” occurs three times in the <span>nlt<\/span> (1 Kgs 8:37; 2 Chr 6:28; Ps 78:46). In the book of Joel that same Hebrew word is translated “locust” (1:4; 2:25, <span>nlt<\/span>). The locust and grasshopper to which the Hebrew word refers have an incomplete type of metamorphosis with only three stages: egg, nymph, and adult. The nymph is a miniature adult in which the wings are not fully developed, though their outline may be present. There are several nymph stages known as instars. The reference is to one of the last instars, in which the wing structures are still folded together and enclosed in a sac but are nevertheless clearly recognizable. That form of the insect is about an inch (2.5 centimeters) long.<\/p>\n<p><em>See also<\/em> Locust (below).<\/p>\n<p class=\"h2\" id=\"Cattle\">Cattle<\/p>\n<p>Domestic animals of the bovine species <em>(Bos primigenius).<\/em> The OT often emphasized the beauty of cattle. Egypt was rich in cattle, especially in the Nile River delta area (Goshen), where the Hebrews settled under Joseph.<\/p>\n<p>Some scholars believe that milk rather than meat was the foremost consideration in the domestication of cattle and that in early civilizations meat supplies came chiefly from wild game. Cattle also supplied strong hides that supplanted wood in the manufacture of shields. Their dung was a source of fuel when wood was scarce (Ez 4:15). They were used as beasts of burden and for plowing. Development of wheeled transportation was associated more closely with cattle than with any other animal.<\/p>\n<p>The biblical term “cattle” often refers to all domesticated animals or livestock (Gn 1:24; 2:20; 7:23; 47:6, 16-17; Ex 9:3-7; Nm 3:41, 45). Occasionally, the term was used to refer to all large domestic animals (Nm 31:9; 32:26), although sometimes the word as used in the <span>kjv<\/span> refers only to sheep and goats (Gn 30:32, 39, 43; 31:8, 10; Is 7:25; 43:23).<\/p>\n<p>Probably several kinds of cattle were domesticated in the Holy Land. Small, short-legged, black or brown shorthorn cattle were found in the southern part of Judah; that type submitted easily to the yoke and was prominent in agricultural operations. Along the coast a larger variety was found, and the wild districts east of the Jordan River were populated with a breed of huge black cattle.<\/p>\n<p>Cattle breeding was widely practiced by the patriarchs (cf. Gn 32:15; Jb 21:10). Strict laws in Mesopotamia, as well as in Israel, penalized the owner of a bull that gored a man or other cattle (Ex 21:28-36). Bulls were sometimes employed figuratively as pictures of strength or violence (Dt 33:17; Pss 22:12; 68:30; Is 10:13). For breeding purposes one bull is normally adequate for about 30 cows, but many more were kept since bulls were widely used in Israel for sacrifices. They might be used as a general sacrifice (Lv 22:23; Nm 23:1) or for special sacrifices (Jgs 6:25; 1 Sm 1:24). Particular sacrifices were offered at the consecration of priests (Ex 29:1), consecration of an altar (Nm 7), purification of the Levites (Nm 8), sin offerings (Lv 16), day of the new moon (Nm 28:11-14), Passover (Nm 28:19), Feast of Weeks (Nm 28:27), Feast of Trumpets (Nm 29:1-2), Day of Atonement (Nm 29:7-9), and the Feast of Tabernacles (Nm 29:12-38). The Feast of Tabernacles required the largest number of bulls for burnt offerings of all the annual feasts, with a total of 71 being slaughtered during the course of eight days.<\/p>\n<p>Calves were sometimes referred to as “sons of the herd” in the original Hebrew (Gn 18:8; 1 Sm 6:7; 14:32). The calf, a symbol of peacefulness (Is 11:6), was also used figuratively to refer to the weak (Ps 68:30). A calf’s head decorated the back of Solomon’s throne (1 Kgs 10:19). Calves were sometimes fattened in stalls to keep them from running off weight in the field (Am 6:4; Mal 4:2; Lk 15:23) or were kept around the house; the witch of Endor kept a calf in her house that she killed and served to Saul and his men (1 Sm 28:24-25). Calves supplied veal (Gn 18:7), considered a delicacy by the wealthy; Amos referred to stall-fattened calves in a denunciation of luxurious and careless living (Am 6:4). Calves also supplied meat for all Saul’s armies at the great slaughter of the Philistines (1 Sm 14:32). The “fatted calf” served roasted or boiled was gourmet fare, suitable for the finest banquet (Gn 18:7; Mt 22:4; Lk 15:23).<\/p>\n<p>Cattle were subject to the law of firstlings (Ex 13:12). They were a mark of wealth (Gn 13:2) and were considered proper booty of war (Jos 8:2). Aaron, the first high priest, made a golden calf as a rival to the ark of the covenant (Ex 32; Dt 9:16, 21). Even though he represented the calf as an image of the invisible God, it was especially offensive because the calf was a fertility symbol related to Egyptian and Canaanite practices. Two calves were later made by Jeroboam I of Israel (930–909 <span>BC<\/span>) for his shrines at Bethel and Dan (1 Kgs 12:28-33). Hosea’s prophetic denunciations of calf worship were directed at those shrines (Hos 8:5-6; 13:2).<\/p>\n<p>An ox is an adult castrated bull. A steer is a young ox. Oxen were used to do work (Nm 7:3; Dt 22:10; 25:4), though for moving heavy objects, cows were typically favored over bulls because of their more docile nature. Oxen were also used as pack animals (1 Chr 12:40, although they did not have the endurance of the ass, camel, or mule. They usually fed on grass (Nm 22:4; Ps 106:20), but they also ate straw (Is 11:7) and salted fodder (Is 30:24) and could be kept in a stable (Lk 13:15). Oxen could not be offered as sacrifices because they had been castrated (Lv 22:24). They could be used for food but were rarely eaten. Possession of an ox and an ass was regarded as the bare minimum for existence in the ancient Palestinian agriculture economy (Jb 24:3; cf. Ex 20:17).<\/p>\n<p><em>See also<\/em> Agriculture; Food and Food Preparation; Offerings and Sacrifices.<\/p>\n<p class=\"h2\" id=\"Chameleon\">Chameleon<\/p>\n<p>Lizard characterized by its ability to change color according to its surroundings <em>(Chameleon vulgaris).<\/em> To the Israelites the chameleon was ritually unclean (Lv 11:30). The Hebrew word for chameleon is derived from a word meaning “to pant.” A lizard’s lungs are very large, and in ancient times lizards were believed to live on air. A chameleon’s eyes move independently of each other; so at times one eye may be turned upward and the other downward. Chameleons live in trees and bushes, clinging to branches with their long tails.<\/p>\n<p><em>See also<\/em> Lizard (below).<\/p>\n<p class=\"h2\" id=\"Coral\">Coral<\/p>\n<p>Calcareous (lime-containing) skeletons of relatively simple marine organisms <em>(Corallium rubrum).<\/em> Red coral from the Mediterranean and Red Seas is widely used for jewelry and for medicinal purposes. While the animal is alive, the coral is green in color and shrublike in appearance, looking rather like an underwater plant since the coral animals are immobil. When the coral is removed from the water, it becomes hard and red in color.<\/p>\n<p>In ancient times coral was sometimes used as money, along with precious stones, pearls, and gold. Some believe the biblical reference in Lamentations 4:7 (<span>rsv<\/span>) is to pearls rather than to coral, but it is probable that the references in Job 28:18 and Ezekiel 27:16 are to the red coral (see <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"Cricket\">Cricket<\/p>\n<p>Insect of the order Orthptera related to grasshoppers and locusts. According to Leviticus 11:22, the cricket was edible. The reference may be to one of the growth stages of the locust.<\/p>\n<p>The <span>kjv<\/span> translates the Hebrew word as “beetle.” Beetles are insects with chewing mouth parts and two pairs of wings, the fore pair being hard and sheathlike and the hind pair being membranous and folded under the fore pair. Some beetles are carnivorous, others are chiefly herbivorous. Some are aquatic, some produce a secretion that blisters the skin, some damage fabrics, some damage crops, and some feed on other insects that are harmful to humans. In ancient Egypt the beetle, or sacred scarab, was a symbol of the sun god Ra. Scarab seals and amulets were extremely popular in Egypt.<\/p>\n<p class=\"h2\" id=\"Crocodile\">Crocodile<\/p>\n<p>Largest of all existing reptiles <em>(Crocodilus vulgaris),<\/em> attaining a length of well over 20 feet (6 meters). Crocodiles are characterized by large lizardlike bodies supported by short legs. The head terminates in a flattened snout armed with strong conical teeth, each of which is implanted in a distinct socket. New teeth growing from beneath continually replace those in use. The toes are webbed. The back and tail are protected by quadrangular horny shields of varying sizes arranged in regular rows and in contact with one another at the edges. The eyes are covered with movable lids that can be closed when the animal enters the water.<\/p>\n<p>The crocodile spends most of its time in the water where it feeds mainly on fish but also on aquatic birds and even small animals that come down to the water’s edge to drink. It is surprisingly fast and agile on dry land, even though its legs are so short that its belly and tail drag across the earth leaving a distinct path.<\/p>\n<p>Until the beginning of the 20th century, the crocodile was found in the marshes and small coastal rivers of western Palestine. A first-century Roman writer, Pliny, referred to a place in the Holy Land called Crocodeilopolis (“crocodile city”) to the south of Mt Carmel, and visitors to the Holy Land as late as the 19th century reported seeing crocodiles in that general region.<\/p>\n<p>The description of “Leviathan” in Job 41 seems to be based on the crocodile (thus the translation of the <span>nlt<\/span>). The “dragon” of Ezekiel 29:3, used figuratively of the Egyptian pharaoh, may be a reference to the crocodile.<\/p>\n<p class=\"h2\" id=\"Deer\">Deer<\/p>\n<p>Large ruminant (cud-chewing) animals. Only the males have antlers (branching horns). Deer antlers grow annually and are solid, in contrast to those of the antelope and the gazelle. Fully developed antlers are devoid of any covering of skin or horn and, for all practical purposes, may be regarded as a mass of dead bone carried for a certain time by the living animal.<\/p>\n<p>The end of the deer’s muzzle is naked in all species. The stomach is divided into a series of compartments, some of which are used to store partly chewed food. The food is later regurgitated, rechewed, and finally swallowed into a section of the stomach where true digestion takes place.<\/p>\n<p>Three species of deer were known in Palestine: the red deer <em>(Cervus elaphus),<\/em> the Persian fallow deer <em>(Dama mesopotamica),<\/em> and the roe deer <em>(Capreolus capreolus).<\/em> All are now extinct there. The last deer were hunted in the Holy Land in 1914. The red deer referred to in the Bible as “hart” (male), “stag” (male), or “hind” (female) stood about four feet (1.2 meters) high at the shoulder. It was gregarious (living in herds or flocks), each group remaining in a definite territory. Red deer grazed and browsed during the morning and late afternoon (Lam 1:6). The sexes remained in separate herds. The red deer was known for its leaping (Is 35:6) and sure-footedness in the mountains (Ps 18:33; Sg 2:8-9, 17; 8:14; Hb 3:19).<\/p>\n<p>The antlers of the Persian fallow deer (1 Kgs 4:23) were large, flattened, and palmated (shaped like an open palm with fingers extended), and its coat was a yellowbrown. It traveled in small groups, feeding mainly on grass in the morning and evening.<\/p>\n<p>The roe deer (Dt 14:5; 1 Kgs 4:23) was a small, graceful animal, dark reddish brown in summer and yellowish gray in winter. Its antlers were about a foot (30.5 centimeters) long and had three points. The roe deer preferred sparsely wooded valleys and the lower slopes of mountains, grazing in open grasslands. It usually associated in family groups made up of the doe and her offspring. They were shy, yet very curious. The roe deer barked like a dog when disturbed, and they were excellent swimmers.<\/p>\n<p>There is some question as to whether the roe deer is actually referred to in such passages as 1 Kings 4:23; references may be to the fallow deer, although that animal does not seem to have lived in the southern part of Palestine around the Sinai Desert because of its need for ample amounts of food and water. Fallow deer were found in northern Palestine.<\/p>\n<p>The hart (the male red deer) was listed among the clean beasts that Jewish law permitted as food (Dt 12:15, 22; 14:5), but deer were not listed among the animals appropriate for sacrifice. The hind (female red deer) normally gave birth to one calf at a time, though twins were born with some degree of regularity (Jb 39:1; Ps 29:9, <span>kjv<\/span>; Jer 14:5). The gestation period was about 40 weeks. When it was about to give birth, the hind looked for a secure hiding place, preferably in the dense undergrowth of the forest where it could find natural protection for the tiny calf. During the first few days after birth, the mother never went far from her young. The fawn was able to stand on its own legs a few hours after birth. The solicitous care by the hind for her calf during the first days of its life is hinted at in a touching way in Jeremiah 14:4-5, where only a severe drought is said to drive the hind from her calf. Job 39:1-4 describes the calving of the hinds. The hind illustrated grace and charm (Gn 49:21; Prv 5:19), and its dark, gentle eyes and graceful limbs were used to describe the beauty of a woman (Prv 5:18-19).<\/p>\n<p class=\"h2\" id=\"Dog\">Dog<\/p>\n<p>Probably the earliest domesticated animal <em>(Canis familiaris),<\/em> used very early in hunting. The modern dog is believed to have come from the Indian wolf <em>(Canis lupus pallipes).<\/em> The dogs of biblical times probably looked like a modern German shepherd, with short pointed ears, a pointed nose, and a long tail.<\/p>\n<p>The dog was generally looked down upon in biblical times (Prv 26:11; 2 Pt 2:22). The biblical writers did not share modern sentiments about dogs being man’s best friends. The dog was pictured as a scavenger, haunting streets and dumps (Ex 22:31; 1 Kgs 22:38; Mt 15:26; Lk 16:21). Human corpses could become the spoil of dogs (2 Kgs 9:35-36). In general, dogs served the same function as vultures and other birds of prey. Most of the 41 references in the Scriptures to dogs show strong disfavor. Dogs were considered cowardly, filthy creatures.<\/p>\n<p>Dogs used in hunting occur in paintings in Egyptian tombs, and there is a reference to dogs herding sheep in Job 30:1. One good quality of dogs highly esteemed by the Israelites was watchfulness (Is 56:10). In general, however, in biblical times “dog” was a term of contempt (1 Sm 17:43; 2 Sm 16:9) and was used of overly submissive persons (2 Sm 9:8; 2 Kgs 8:13) and of evil persons (Is 56:10-11; Mt 7:6; Phil 3:2; Rv 22:15).<\/p>\n<p>Dogs, like pigs, were voracious and omnivorous (eating any kind of food). In response to a Gentile woman’s request that he heal her daughter, Jesus used the metaphor of throwing household food scraps to dogs (Mt 15:22-28; Mk 7:25-30). At the time of Jesus, the word “dog” was a standard Jewish term of contempt for Gentiles who, like dogs, were considered unclean, although the diminutive form of the word, used by Jesus, softened this considerably. Seeing her faith, Jesus granted the woman’s request, giving a non-Jew some of “the children’s bread.”<\/p>\n<p class=\"h2\" id=\"Donkey\">Donkey<\/p>\n<p>Beast of burden. The donkey of the Holy Land <em>(Equus asinus)<\/em> was quite different from the European donkey of today, which is usually a small, stubborn animal. In biblical times the donkey was a beautiful, stately, friendly animal. Its color was usually reddish brown. Three wild races have been described, all from Africa. The race from northwest Africa is extinct; the one from northeast Africa, if not extinct, is close to extinction; the Somalian race, which survives, did not play an important part in domestication. The northeast African race, the Nubian donkey, was evidently domesticated in the Nile River region in early historic times. The donkey was used as a mount from the time of domestication on. It is first mentioned in the Bible among the animals that Abraham acquired in Egypt (Gn 12:16). The donkey was primarily a beast of burden, driven but not bridled. From the time of the Middle Kingdom on (c. 2040 <span>BC<\/span>), it was used for riding in Egypt, but only the Jews and Nubians rode donkeys regularly. The donkey was also used for threshing grain and for pulling the plow. In Arab countries today peasants plow with a donkey and a cow or camel hitched together. In Israel the law forbade plowing with a donkey and an ox hitched together (Dt 22:10). Until the time of Solomon (960 <span>BC<\/span>), horses were not used in Palestine. From that time on, the horse was ridden by warriors; the donkey was used by those who were traveling peaceably.<\/p>\n<p>The donkey was held in high regard by the Jews and was considered an economic asset. An individual had to have a donkey for minimum existence (Jb 24:3), and wealth was frequently counted by the number of donkeys one possessed (Gn 12:16; 24:35). The donkey was considered an acceptable gift (Gn 32:13-15). It was allowed to rest on the Sabbath (Dt 5:14). Women in biblical times often used the donkey as a riding animal (Jos 15:18; 1 Sm 25:23; 2 Kgs 4:24); often a special driver would help a woman guide the animal, running along at its side. If a married couple possessed only one donkey, the husband usually walked alongside while the wife rode (Ex 4:20).<\/p>\n<p>The people of Israel returning from Babylon had ten times as many donkeys as horses and camels (Ezr 2:66-67; Neh 7:68-69). Job’s wealth was indicated by the fact that he had 500 she-donkeys before catastrophe hit him (Jb 1:3); after his recovery he had 1,000 donkeys (Jb 42:12). Joseph’s brothers used donkeys to transport the grain they purchased in Egypt (Gn 42:26; 43:24). Abigail transported food on donkeys to David and his troops during their conflict with Saul (1 Sm 25:18). David assigned one of the 12 managers of his royal estates to look after his donkeys exclusively (1 Chr 27:30).<\/p>\n<p>The onager, or Syrian wild donkey <em>(Equus hemionus hemihippus)<\/em>, is an intermediate between the true horse and the true donkey. Its ears are longer than those of a horse but shorter than those of a donkey. The front hooves are narrow; there are chestnuts (callouslike spots on the inside of the knees) on the front legs only, and the tail is short haired for a long distance from its root so that it appears to be tufted.<\/p>\n<p>The Sumerians (ancient Mesopotamians) were able to domesticate the onager, which was eventually replaced by the horse. It was used to draw chariots in Ur; a number of onagers were buried with their vehicles in a royal grave that dates from about 2500 <span>BC<\/span>. Later the wild onager was a favorite hunter’s prize for Babylonian and Assyrian kings.<\/p>\n<p>The onager was very common in the steppe lands near Israel, where it was described as a freedom-loving desert animal (Jb 24:5; 39:5-8; Ps 104:11; Is 32:14; Jer 2:24; Hos 8:9). Ishmael was described as “free and untamed as a wild donkey” (Gn 16:12, <span>nlt<\/span>)—that is, one who could not adjust to domestic life. Drought seems to have been responsible for the population decline of the onager in biblical times (Jer 14:6). The modern onager <em>(Equus hemionus onager)<\/em> is slightly larger than the Syrian wild donkey that is extinct.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Dragon\">Dragon<\/p>\n<p>Any one of a number of monstrous land and sea creatures. In biblical usage, “dragon” does not refer to the huge, fire-breathing, winged reptile of European folklore. The translators of the <span>kjv<\/span> used the term to translate two Hebrew words that are usually rendered more precisely in modern translations. One word referred to desert animals; most scholars agree with the <span>niv<\/span> that “jackals” is its proper meaning (Ps 44:19; Is 13:22; Jer 9:11; Mal 1:3). <em>See<\/em> Jackal (below).<\/p>\n<p>The other Hebrew word translated “dragon” is harder to define. It was frequently used in reference to serpents (so translated in the <span>rsv<\/span>: Ex 7:9-12; Dt 32:33; Ps 91:13). In other <span>rsv<\/span> passages it is translated “sea monster” (Gn 1:21; Jb 7:12; Ps 148:7). The exact identity of such sea monsters is not known. Several <span>rsv<\/span> passages retain the English “dragon.” In two of them (Ps 74:13; Is 27:1), the context indicates that sea monsters are meant. In three others (Is 51:9; Ez 29:3; 32:2) “dragon” seems to refer to the crocodile, a figurative reference to the Egyptian pharaoh at the time of the exodus. Jeremiah 51:34 (translated “monster” in the <span>rsv<\/span>) may also refer to a voracious creature such as a crocodile. <em>See<\/em> Crocodile (above).<\/p>\n<p>Babylonian myths described monsters and dragons in primordial conflict with the god Marduk; they represented the principle of evil. In its figurative usages in Scripture, “dragon” has a similar significance, especially in the prophetic books. In the book of Revelation it is a symbol of Satan, the archenemy of God and his people (Rv 12:3-17; 13:2, 4, 11; 16:13; 20:2).<\/p>\n<p class=\"h2\" id=\"Fish\">Fish<\/p>\n<p>Aquatic animals frequently mentioned in the Bible without names or descriptions that enable us to identify the particular species. Since time immemorial, fish have constituted one of the staple foods of humanity, and they still serve as the chief source of protein in many parts of the world. The trade in fish was highly developed in biblical times. For example, one of the gates in Jerusalem was called the Fish Gate (Neh 3:3; Zep 1:10). The law in Leviticus 11:9-12 permitted the Jews to eat fish, but only those having both fins and scales. Scaleless fish such as catfish were forbidden, even though they had fins.<\/p>\n<p>Egyptian paintings depict various methods of fishing, and the Philistines fished in the Mediterranean Sea. Since the people of Israel were not a seafaring nation, it is safe to assume that most of their fish came from freshwater lakes and rivers, especially the Sea of Galilee. Some 36 species of fish have been identified in that lake, including varieties of perch, carp, barbel, “sardine,” and catfish.<\/p>\n<p>The method of fishing characteristic of NT times was the dragnet. After a boat had put out into the deep (Lk 5:4), a large net would be thrown out from it and then dragged toward shore by the rowers in the boat, possibly with the help of a crew in another boat. The catch was sorted out on shore (Mt 13:47-48). Fishing was usually carried out at night when the coolness of the water brought fish closer to the surface and when they could not see the approaching nets.<\/p>\n<p>The Jews also fished by hook and line (Mt 17:27), a few by spear (Jb 41:7), and some by the throw net (Ez 47:10). Habakkuk refers to hook-and-line fishing, netting, and seining (1:15).<\/p>\n<p>Very early in the history of the Christian church the fish became a symbol for Christ and the faith. It was scratched on the walls of Roman catacombs and may be seen today decorating walls, altars, pews, and vestments. The symbol came into use because the Greek word for “fish” <em>(<\/em><span class=\"greek\" lang=\"el\">ichthus<\/span><em>)<\/em> is composed of the first letter of each word in the Greek phrase “Jesus Christ, Son of God, Savior.” <em>See<\/em> Whale (below).<\/p>\n<p class=\"h2\" id=\"Flea\">Flea<\/p>\n<p>Tiny, irritating insect (1 Sm 24:14; 26:20, <span>nlt<\/span>). Many species of fleas occur in Palestine, the most common being <em>Pulex irritans.<\/em> About a thousand species are known around the world. Fleas are wingless parasites that have sharp jaws and suck out blood from the bodies of humans and animals. The body is wedge shaped, enabling the flea to burrow into folds of skin and hide there. The eggs, laid by the female in dust heaps in the corners of rooms, hatch into small, white larvae that pupate (a nonfeeding stage) in a cocoon. Soon adult fleas appear that immediately attach themselves to the body of a host. The female requires blood for the development of her eggs.<\/p>\n<p>A flea bite is painful and causes some swelling and itching. Fleas are attracted by warmth. With favorable moisture and temperature, adult fleas can live a year or longer without food, but they are voracious feeders. The most dangerous fleas are those of the rat that transmit the organism responsible for bubonic plague. There were 41 recorded epidemics of bubonic plague before the Christian era.<\/p>\n<p class=\"h2\" id=\"Fly\">Fly<\/p>\n<p>Insects of the order Diptera, which have one pair of wings. Many winged insects of other orders, however, are also called flies, such as the dragonfly or butterfly.<\/p>\n<p>As in almost all parts of the world, flies are abundant in Palestine. One of the most numerous is the common housefly <em>(Musca domestica),<\/em> found chiefly around dung heaps and garbage. The female lays her eggs, out of which emerge white maggots that feed on refuse. After a few days the maggot develops into a cocoon out of which emerges the adult housefly. In the summer the whole cycle lasts about 12 days, so that a fly can breed about 20 generations a year.<\/p>\n<p>Another fly common to Palestine is the botfly (family Oestridae). It causes much discomfort among livestock by irritating them and spreading diseases. Tabanid flies (family Tabanidae), including the horsefly (genus <em>Tabanus<\/em>) and related species, are also found in Palestine. Both the botfly and horsefly are known as gadflies because of the persistent distress they inflict. Babylonian King Nebuchadnezzar is spoken of as a gadfly in view of his invasion of Egypt (Jer 46:20).<\/p>\n<p>The fourth plague in Egypt just before the exodus featured “swarms of flies” (Ex 8:21-31, <span>nlt<\/span>; cf. Pss 78:45; 105:31). Those swarms may have been made up of any or all the flies mentioned above. The maggots mentioned in Job 25:6 and Isaiah 14:11 and the worms in Exodus 16:24 and Job 7:5 and 17:14 were probably fly larvae.<\/p>\n<p>A proverb quoted in Ecclesiastes 10:1 probably refers to the housefly, which would be attracted to an open, perfumed ointment bottle. Once inside it would drown and eventually decay, causing the ointment to spoil and stink. The fly is also referred to in Isaiah 7:18 where it symbolizes Egypt. Isaiah may have had in mind a horsefly <em>(Tabanus arenivagus)<\/em> that attacks both humans and animals.<\/p>\n<p>Philistine inhabitants of the city of Ekron worshiped a god named Baal-zebul, meaning “Lord of the high places.” The Hebrews mockingly spoke of Baal-zebub, meaning “Lord of the flies” (2 Kgs 1:2). The NT form is Beelzebub (e.g., Mt 10:25; 12:24, 27).<\/p>\n<p class=\"h2\" id=\"Fox\">Fox<\/p>\n<p>Small, doglike carnivore with a bushy tail that is about half its body length. The red fox of the Holy Land <em>(Vulpes palaetinae)<\/em> is similar to the North American red fox; it is smaller than a wolf and is normally a nocturnal solitary animal. The omnivorous fox eats almost any kind of food—fruits, plants, mice, beetles, and birds—but seldom touches carrion. It loves the sweet juice of grapes, but it also burrows underground tunnels that can destroy the vines (Sg 2:15). The fox is intelligent and known for its slyness (Lk 13:32). It has considerable endurance and can run at speeds up to 30 miles (48 kilometers) per hour. The Jews rebuilding Jerusalem’s wall were taunted by the wisecrack that even a fox jumping on their wall would knock it over (Neh 4:3).<\/p>\n<p>The Egyptian fox <em>(Vulpes niloticus)<\/em> is found in the central and southern parts of the Holy Land. It is somewhat smaller than the common red fox. Its back is rust colored and its belly light. The Syrian fox <em>(Vulpes flavescens)<\/em> that lives in the northern part of the Holy Land is shiny gold in color.<\/p>\n<p>Some OT references such as Psalm 63:10 and Lamentations 5:18 are translated “fox” in the <span>kjv<\/span> but probably refer to jackals. Jackals, not foxes, hunt in packs and tend to act as scavengers.<\/p>\n<p class=\"h2\" id=\"Frog\">Frog<\/p>\n<p>Amphibian (genus <em>Rana<\/em>), living part of its life in the water and part on land.<\/p>\n<p>Frogs and toads are covered with soft, hairless skin and lack a tail in the adult stage. The hind legs are much longer and more powerfully developed than the forelegs so that the animals are able to jump large distances. It has been suggested that the frog referred to in Scripture is an edible one, <em>Rana ridibunda,<\/em> one of the aquatic frogs found in Egypt and in the stagnant waters of the Holy Land.<\/p>\n<p>The female frog lays her eggs in the water; after about a week the eggs hatch into tadpoles. Gradually through metamorphosis the tail is lost and limbs are acquired. Frogs must maintain a moist skin since they take oxygen through the skin as well as through their lungs; thus they must always remain close to water. They feed on insects and worms.<\/p>\n<p>Frogs are found throughout the Palestinian lowlands, where their croaking is heard in the spring and on summer evenings. The Israelites seem to have associated frogs primarily with sliminess and foulness. They fell into the category of creeping or swarming creatures, which in general were ritually unclean (Lv 11:29-31). Since the frog was not specifically listed, however, rabbis did not consider it one of the animals that defiled human beings through contact.<\/p>\n<p>In Revelation 16:13 certain foul spirits are said to look like frogs. The ancient Egyptians made the frog a symbol of life and birth and an image of Heqet, the patron goddess of birth. She is depicted with a frog’s head giving life to the newborn. Thus that deity was discredited when the power of God afflicted Egypt in the second of the ten plagues on the Egyptians with the very animal that was her symbol (Ex 8:1-14; Pss 78:45; 105:30). The frog in question may have been the spotted frog of Egypt <em>(Rana punctata,<\/em> or <em>Rana ridibunda).<\/em><\/p>\n<p><em>See also<\/em> Plagues upon Egypt.<\/p>\n<p class=\"h2\" id=\"Gazelle\">Gazelle<\/p>\n<p>Small, dainty, graceful antelope with hollow recurved horns on both sexes. Two varieties exist in the Holy Land, the dorcas gazelle <em>(Gazella dorcas),<\/em> which is pale fawn in color and up to 22 inches (56 centimeters) tall, and the Arabian gazelle <em>(Gazella arabica),<\/em> which is a dark smoky color and up to 25 inches (63.5 centimeters) tall.<\/p>\n<p>Gazelles are still quite common throughout the desert and steppe areas of the Holy Land, especially in the Negev Desert. Herds usually consist of from 5 to 10 animals, but some varieties assemble in large migratory herds in the fall to relocate to lower elevations and new feeding grounds. Gazelles are herbivorous (plant eating). They are very shy and post guards to warn the herd of approaching danger.<\/p>\n<p>In biblical times the gazelle was probably the game animal most hunted by the Jews (Prv 6:5; Is 13:14). Pharaoh Tutankhamen hunted gazelles and ostriches. The gazelle is said to have graced Solomon’s table (1 Kgs 4:23). Gazelles were not easy to catch because of their great speed (2 Sm 2:18; 1 Chr 12:8; Prv 6:5); they surpass the deer in swiftness. They were trapped in various ways—encircled with nets, driven into enclosures with pitfalls, or forced into narrow valleys and shot with arrows. The Bedouin hunt gazelle with falcons and dogs; the falcon annoys the gazelle, striking it on the head and injuring it so that the dogs can overtake it.<\/p>\n<p>The gazelle is referred to in Song of Songs 2:9, 17; 4:5; 7:3; 8:14, where it is an image of feminine beauty.<\/p>\n<p class=\"h2\" id=\"Gecko\">Gecko<\/p>\n<p>Reptile of the family Gekkonidae, referred to in Leviticus 11:30. In Jewish food law it was a ritually unclean lizard. There are seven species of geckos in the Holy Land (including <em>Hemidactylus turcicus<\/em> and <em>Ptyodactylus hasselquistii,<\/em> all insectivorous—insect eating). The gecko makes a low mourning sound by vibrating its tongue rapidly against the roof of its mouth. In legend the gecko was said to cause leprosy by crawling across a person’s body.<\/p>\n<p>Another name for the gecko is the wall lizard, so named because it can walk upside down on ceilings with the aid of the suction discs on its toes—but it often plops down into the middle of the home. Since it was considered unclean, such an intrusion would have been a disgusting nuisance to Jewish households (Lv 11:31-38).<\/p>\n<p><em>See also<\/em> Lizard (below).<\/p>\n<p class=\"h2\" id=\"Gnat\">Gnat<\/p>\n<p>Any very small fly, in common and biblical usage. According to the <span>nlt<\/span>, the third plague in Egypt before the exodus consisted of gnats (Ex 8:16-18; Ps 105:31). The <span>kjv<\/span> translates the Hebrew word there as “lice,” but the breeding pattern described in Exodus 8—insects rising from the dust—seems to fit gnats better than lice. Since “gnat” is a general term, the small flies of that plague may have included several small species such as mosquitos, harvester gnats, midges, or sand flies.<\/p>\n<p>The sand fly inflicts a far more painful bite than the mosquito. Further, it does not betray itself by a buzzing noise in flight and is so small that it penetrates most mosquito netting.<\/p>\n<p>Gnats were drawn to wine while it was fermenting. The Pharisees in particular would strain their wine to avoid consuming unclean insects (Mt 23:24).<\/p>\n<p class=\"h2\" id=\"Goat\">Goat<\/p>\n<p>Cloven-hooved mammals (genus <em>Capra<\/em>) with large eyes and big, floppy ears that constantly twitch. Both males and females have backward arching horns. The Palestinian goat is a ruminant (cud-chewing animal) of lighter build than the sheep.<\/p>\n<p>The goat was probably the earliest ruminant to be domesticated. Its wild ancestor seems to have been the Gezoar goat <em>(Capra aegagrus).<\/em> Wild goats are believed to have been domesticated very early in Palestine. The goat of Bible times was probably the Syrian or Mamber variety <em>(Capra hircus mambrica).<\/em> Domesticated goats may have as many as four kids in a litter, whereas wild goats bear only one or two.<\/p>\n<p>The Palestinian goat was commonly black. Speckled and spotted goats were a rarity, and for that reason Jacob’s request for those goats in Genesis 30:32 appeared very modest. There may also have been red goats (cf. 1 Sm 16:12; 19:13, where goat’s hair was used to imitate David’s hair, which was “ruddy” or auburn).<\/p>\n<p>Almost every part of the goat was used by the Israelites. The whole goat was used for sacrifice. Its flesh served as meat (Lv 7:23; Dt 14:4), and it was the principal source of milk (Prv 27:27). Goats were sheared in the late spring, and the goat hair was used for weaving tent cloth and for various domestic purposes (Ex 36:14; 1 Sm 19:13, 16). The tabernacle at Mt Sinai was made of goat’s hair blankets (Ex 26:7).<\/p>\n<p>Adult male goats were generally not eaten because of their strong flavor and toughness and also because they were necessary to insure the flock’s increase. Young kids, however, were usually the chief meat for a feast and were offered to visitors as a symbol of hospitality. Goat milk is richer than the milk of cows and sheep and evidently had broader uses. A good goat gives three quarts of milk a day, from which a rich butter and buttermilk can be made. The average Hebrew family could have lived almost entirely on a single goat’s production.<\/p>\n<p>Goatskin was tanned as leather, and the whole hide was turned into a skin bottle by sewing shut leg and neck apertures (Gn 21:14; Jos 9:4). Goatskin had many uses, including the construction of Hebrew musical instruments. The nebal, a large harp, was made with goatskin for its base sound. Drums had goatskin coverings.<\/p>\n<p>Goats were herded with sheep in biblical times, but each group remained separate following its own bell-laden leader. Jesus was evidently referring to their common herding in his description of the Last Judgment (Mt 25:31-46).<\/p>\n<p>Because of their wool, sheep are valued more than goats. However, where pasture and water are scarce and thorny shrubs dominate over grass, sheep are difficult to keep and goats become important. They can live under conditions that suit neither cows nor sheep, producing large quantities of milk. The goat does not supply fat as the sheep does, and since its hair is coarse its wool is rather scarce. Goat-hair cloth called cilicium was used to make tents.<\/p>\n<p>Goats have voracious appetites. They also were responsible for much damage done to the land of Palestine, breaking down terraces, destroying forests, and bringing about soil erosion by eating off all cover.<\/p>\n<p>The goat was recognized as a form of wealth, subject to the law of firstlings (Nm 18:17). It had to be eight days old before it could be offered as a sacrifice. A year-old male goat was one of the animals offered at the Passover (28:22), and two goats were offered on the Day of Atonement (Lv 16:7-10). The goat was also used for other specific sacrifices.<\/p>\n<p>The ibex, a type of wild goat <em>(Capra ibex nubiana),<\/em> still lives in small numbers on the cliffs close to the Dead Sea. That it was known in ancient times is evident from rock carvings. It is distinguished from the true wild goat by having a more compact rump and horns that are slender and curved back. Its slender legs and sharp cloven hooves enable it to cling to narrow rock ledges, to jump between them, and to climb steep cliffs.<\/p>\n<p>Usually the ibex is found in rugged mountain country among rocky crags and meadows just below the snow line (Ps 104:18). In Job 39:1 they are referred to as “mountain goats.” They frequently gather in herds of 5 to 20. They graze and browse, being active in the afternoon and sometimes feeding through the night. The large horn of the ibex was at one period made into the shofar that was blown in the second Jerusalem temple to announce the new year and the jubilee year.<\/p>\n<p>The goat was often used in a figurative and symbolic sense by the writers of the Bible: in Song of Songs 4:1 and 6:5 for the bride’s black hair; in Matthew 25:31-46 for the wicked; and in Ezekiel 34:17 and Daniel 8:5-8 for various human leaders.<\/p>\n<p class=\"h2\" id=\"Grasshopper\">Grasshopper<\/p>\n<p>Large insects of the Orthoptera order. They have chewing or biting mouth parts and two pairs of wings, the front pair of which is narrow and somewhat thickened and the hind pair membranous and used for flying. When not in use the flight wings are folded beneath the protective front wings like a fan against the body. By rubbing their wings together, male grasshoppers produce sounds that both males and females can detect. Grasshoppers pass through a partial metamorphosis; the egg hatches into a juvenile nymph that looks like an adult except for its smaller size and undeveloped wings. After several months the nymph becomes a winged adult.<\/p>\n<p>The terms “grasshopper” and “locust” are often used interchangeably. Actually the locust is a kind of grasshopper. Also confusing is the fact that other insects such as cicadas are sometimes called locusts. The difference between grasshoppers and locusts depends more on behavior than appearance. Grasshoppers are individual insects that lead solitary lives and do not migrate. The same insects when migrating in a swarm are called migratory grasshoppers or locusts. Elimination of their food supply by drought, flood, or fire may lead to migration. Climatic factors such as a warm dry winter also stimulate migrations.<\/p>\n<p>Grasshoppers and locusts have been a staple food in the Middle East and also among the Indians of the American Southwest. To the Israelites the grasshopper was considered ritually clean and could be eaten (Lv 11:22).<\/p>\n<p><em>See also<\/em> Locust (below).<\/p>\n<p class=\"h2\" id=\"Hare\">Hare<\/p>\n<p>Animal of the genus and species <em>Lepus europaeus judaeus, Lepus capensis,<\/em> and <em>Lepus arabicus.<\/em> It is found in open country, often near or on cultivated lands, and in woods, usually deciduous rather than evergreen. It is an herbivorous rodent and is different from the rabbit, which is not found in Palestine. Although it is not a true ruminant according to modern classification (because it does not have a four-chambered stomach), the hare does rechew its food. It has a process of partial regurgitation of material too hard for the cells in the stomach to absorb initially; thus, the hare actually chews food previously swallowed.<\/p>\n<p>Near Eastern hares have very long ears and large hind feet; their feet are well furred. They are similar to American jackrabbits, which are true hares. Hares do not dig or occupy burrows the way rabbits do. Hares are mainly nocturnal and spend their inactive hours hiding in vegetation. They eat grasses and herbaceous matter as well as twigs and young bark of woody plants. Hares breed with great rapidity—the young attaining sexual maturity at six months after birth.<\/p>\n<p>The hare was ceremonially unclean (Lv 11:6; Dt 14:7), evidently because although it appeared to chew its cud, it did not have cloven hooves. Consumption of hares has also been forbidden among the Arabs, Chinese, and Lapps, but the hare was widely hunted by other people in ancient and modern times. Its great speed, prolific breeding, timidity, and caution have saved it from extermination by its many enemies.<\/p>\n<p class=\"h2\" id=\"Hippopotamus\">Hippopotamus<\/p>\n<p>Large beast of problematic interpretation. Some early interpreters thought it referred to the elephant, others to the wild ox, the mammoth, or any large animal. It was called “behemoth” by the <span>kjv<\/span> translators. Today it is generally agreed that the reference is to the hippopotamus <em>(Hippopotamus amphibius),<\/em> a large, thick-skinned, amphibious mammal, an ungulate (having hooflike toenails) with a large head, a bulky, hairless body, and short legs.<\/p>\n<p>The description in Job 40:15-24 fits closely the modern hippopotamus (see <span>nlt<\/span>), except for the depiction of the tail. At present the hippopotamus is found only in the rivers of Africa, but there is fossil evidence that it has existed in the Holy Land, perhaps in the swamps of northern Galilee and the Jordan Valley.<\/p>\n<p>The hippopotamus has highly developed sense organs, placed in such a way that it can see, hear, and smell almost without being seen; its eyes, ears, and nostrils can reach above water while the rest of the animal lies submerged. It has a large mouth, large tusks, and a short, heavy throat. The strong legs are so short that the belly almost reaches the ground when the animal is on the land. The hippopotamus lives on plants and herbs growing in rivers, but if food is scarce there, it forages on land, usually at night. In spite of its heavy body it is surprisingly agile on land.<\/p>\n<p class=\"h2\" id=\"Horse\">Horse<\/p>\n<p>Przewalski’s horse (<em>Equus przewalskii,<\/em> an eastern race that roamed about Mongolia until modern firearms destroyed most of them after World War I) and the tarpan (a western race of southern Russia that became extinct in the Ukraine in 1851). The domesticated horse <em>(Equus caballus)<\/em> seems to have been derived from the tarpan. The original site of domestication is believed to have been Turkestan, a region north of Afghanistan and India, now in Russia. The horse differs from the donkey in that it has shorter ears, a longer mane with a forelock, a long hairy tail, and a soft, sensitive muzzle.<\/p>\n<p>Horses were used in war not only for riding but also for pulling the heavy, springless war chariots. Two kinds of horses were needed for these different purposes, and the Hebrews distinguished between chariot horses and cavalry horses.<\/p>\n\n<p>The Lord warned the early Israelites against unnecessarily amassing military strength in the form of horses and thereby following the oppressive tactics of the powerful Egyptians (Dt 17:14-16), but the demands of war caused both David and Solomon to import horses from Egypt into their kingdoms and to breed them. Solomon greatly increased the number of horses in the Jewish kingdom and maintained large stables at various cities (1 Kgs 10:26) such as the regional defense centers of Megiddo, Hazor, and Gezer (1 Kgs 9:15-19). Ahab’s horses are mentioned in 1 Kings 18:5, and records of Shalmaneser III state that Ahab furnished 2,000 chariots to a coalition against Assyria.<\/p>\n<p>In early Israel, the horse was opposed as a symbol of pagan luxury and of dependence on physical power for defense (Dt 17:16; 1 Sm 8:11; Ps 20:7; Is 31:1). Horse trading, mentioned as early as Genesis 47:17, was carried on by Solomon between Egypt and the Syro-Hittite principalities (1 Kgs 10:28-29). Most biblical references to horses refer to their use in war, but horses were also used for transportation. Riding seems to have been less popular than the use of chariots. Cavalry units were not introduced until the 12th century <span>BC<\/span> by the Medes. Joseph rode in Pharaoh’s second horse-drawn chariot (Gn 41:43), and Absalom made a display by riding a horse-drawn chariot (2 Sm 15:1). Naaman traveled by horse and chariot (2 Kgs 5:9). Later, horses were so common in Jerusalem that the royal palace had a special horse gate (2 Chr 23:15), and a gate of the city itself was known as the Horse Gate (Neh 3:28; Jer 31:40). Mordecai rode a royal horse of King Xerxes as a sign of honor (Est 6:8-11). Horses are often spoken of figuratively (Ps 32:9; “mare,” Sg 1:9; “stallions,” Jer 5:8; 12:5), especially in the context of judgment (Hb 3:8; Zec 1:8; 6:1-8; Rv 6:2-8; 9:17; 19:11-16).<\/p>\n<p><em>See also<\/em> Warfare; Travel.<\/p>\n<p class=\"h2\" id=\"Hyena\">Hyena<\/p>\n<p>Stocky carnivore <em>(Hyaena hyaena)<\/em> with coarse hair, an erect mane, and long hairs along the neck and back. Hyenas live in holes among rocks and banks. They are mainly nocturnal but are ordinarily neither noisy nor aggressive. Their cry, however, is a disagreeable, unearthly sound. Hyenas usually feed on carrion, crushing bones with their powerful jaws. If the carrion supply is inadequate, they will kill sheep, goats, or other small animals. When threatened, hyenas growl and erect their mane, but they rarely fight. They are massively built with forelegs longer than the hind legs.<\/p>\n<p>Known as scavengers in Africa, hyenas eat domestic refuse in the villages. In Palestine the striped hyena is a common predator, preferring rocky territory and even rock tombs. Since hyenas were notorious for raiding the graves of the dead, all Israelites who could afford it arranged for burial in tombs protected by massive stone doors. Absalom, King David’s son who was killed by Joab in the wild, was buried under a huge pile of stones to protect his corpse from molestation by hyenas (2 Sm 18:17).<\/p>\n<p class=\"h2\" id=\"Jackal\">Jackal<\/p>\n<p>Carnivore <em>(Canis aureus)<\/em> smaller than the true wolf and with a shorter tail. It is similar to the fox but has a broader head, shorter ears, and longer legs. The fox is solitary; the jackal tends to be gregarious. Its tail can be drooping or erect, compared with the long horizontal tail of the fox. Jackals usually prowl at night, either singly, in pairs, or in packs through open savannah country. They eat small mammals, poultry, fruit, vegetables, and carrion. They spend their days in thickets and clumps of vegetation. Often they obtain scraps from kills by larger carnivores. Jackals can run at speeds of about 33 miles (53 kilometers) per hour.<\/p>\n<p>The jackal can reach a height of about 20 inches (51 centimeters), roughly the size of a German shepherd dog. Its back is pale yellow with dark, almost black, flanks. Its lips are black and its ears white on the inside. The howl of the jackal sounds like the crying of a child or the heartrending wail of the bereaved (Mi 1:8; cf. Jb 30:29). To other jackals the howl is merely an invitation calling the pack together for its nocturnal hunting.<\/p>\n<p>OT references are chiefly to jackals prowling around ruined cities and wilderness areas (Neh 2:13; Ps 44:19; Is 13:22; 34:13; 35:7; Jer 9:11; 14:6; 49:33; 51:37; Lam 4:3; 5:18; Mal 1:3). Many such references are translated “dragon” in the <span>kjv<\/span>, but “jackal” is more appropriate.<\/p>\n<p class=\"h2\" id=\"Leech\">Leech<\/p>\n<p>Segmented worm (class Hirundinea) up to five inches (12.7 centimeters) long with a flat body equipped with suction pads at each end. The mouth, located at the bottom of the front suction pad, has three teeth that the leech uses to pierce the skin of its host. The leech feeds on blood, and its glands secrete an anticoagulant to prevent the blood from clotting. The ordinary medicinal leech (Hirudo medicinalis) is abundant in springs and ponds from the Negev Desert to Galilee. It adheres to the bodies of human beings and animals that submerge themselves in water, injects its anticoagulant, and sucks their blood.<\/p>\n<p>The reference in Proverbs 30:15 is uncertain (see <span>nlt<\/span>) but may be to the parasitic and greedy nature of the horse leech (genus <em>Haemopis<\/em>). The small horse leech enters its host’s mouth and nostrils from water while the animal is drinking. A leech weighing one-half ounce (14.2 grams) has been known to gorge itself with two and a half ounces (71 grams) of concentrated blood and then to exist for 15 months with no more to eat.<\/p>\n<p class=\"h2\" id=\"Leopard\">Leopard<\/p>\n<p>Called <em>Panthera pardus tulliana,<\/em> it is the most widespread of all the large wildcats. In rocky areas it lives in caves, but in forested regions it lives in thick vegetation. In OT times many lived in the vicinity of Mt Hermon (Sg 4:8).<\/p>\n<p>The leopard is somewhat smaller than the tiger, measuring up to 5 feet (1.5 meters) in length with a tail of about 30 inches (.8 meter). Its body is better proportioned than that of the tiger. The leopard takes its victim by surprise from a silent ambush, often concealing itself near villages or watering places and waiting for its prey, remaining in one spot for long spans of time. The leopard is swift on the ground (Hb 1:8), agile in trees, and very graceful in its movements. Its color is yellowish speckled with black spots (Jer 13:23). Daniel and John saw visions in which leopards were symbols of world powers (Dn 7:6; Rv 13:2).<\/p>\n<p>The leopard is a wary and cunning animal, formidable and ferocious (Jer 5:6; Hos 13:7; cf. Is 11:6). The leopard is dangerous not only to domestic animals but also to humans. With its natural camouflage it can hide on the forest floor, blending into the changing light and shadows. The Israelites were terrified of the leopard because it constantly ravaged their sheep and goats. Several biblical place names suggest that they were known for the leopards in their vicinity: Nimrah, Beth-nimrah, and Nimrim, a district northeast of the Dead Sea. It has survived in the Holy Land into the present century; a few leopards still exist in remote areas near Mt Tabor and Mt Carmel.<\/p>\n<p class=\"h2\" id=\"Leviathan\">Leviathan<\/p>\n<p>Sea monster mentioned several times in the Bible (Pss 74:14; 104:26; Is 27:1, <span>nlt<\/span>). It may refer to any of the larger marine animals such as large jellyfish, whales, or sharks, or to a large reptile like the crocodile. Some scholars think “Leviathan” may refer to animals now extinct, such as ichthyosaurs and plesiosaurs (marine reptiles similar to dinosaurs). The scriptural term might also refer to certain dinosaurs that spent part of their lives half-submerged in shallow lakes and oceans. Other scholars believe that most of the references are to the crocodile.<\/p>\n<p><em>See also<\/em> Crocodile (above).<\/p>\n<p class=\"h2\" id=\"Lion\">Lion<\/p>\n<p>Large, tawny-colored carnivore <em>(Panthera leo)<\/em> that preys chiefly on hoofed mammals and charges by a series of leaps and bounds. Within historic times the lion ranged in Africa, Europe, and the Holy Land. In ancient times the territories of the African and Persian lions met in the Middle East. The lion of the Holy Land was the Asiatic or Persian lion <em>(Panthera leo persica).<\/em><\/p>\n<p>The males have heavy manes that stop at the shoulders but cover much of the chest. The Persian lion cannot climb and is mainly nocturnal, returning to its lair or a thicket by day (Jer 4:7; 25:38; Na 2:11-12). This lion is about 5 feet (1.5 meters) long with a tasseled tail 30 inches (.8 meter) or so long; its shoulders may reach a height of 35 inches (.9 meter). It is one of the smallest of the lion breeds.<\/p>\n<p>Lions are usually found in pairs, though sometimes in larger numbers. A small group is known as a pride. They generally prefer open country but in Palestine evidently prowled the subtropical vegetation of the Jordan River valley. Lions, which usually hunt at dusk, kill smaller animals by a blow of the paw, larger ones by a bite in the throat. A lion does not remain in the same place for more than a few days. The animal is in its prime at about seven years of age, when it weighs from 400 to 600 pounds (181.6 to 272.4 kilograms).<\/p>\n<p>The lion does not characteristically attack humans, though like other great cats it may become a man-eater (1 Kgs 13:24-28; 20:36; 2 Kgs 17:25-26; Ps 57:4; Dn 6:7-27). Ordinarily, it attacks only out of great hunger or in self-defense. A very young lion that attacks humans can become dangerous if it develops a taste for human flesh. A very old lion, expelled from the pride because it can no longer keep up in the pursuit of antelope or gazelles, may choose humans as a relatively slow-moving prey.<\/p>\n<p>A lion generally roars only on a full stomach—that is, after it has consumed its prey (Ps 22:13; Ez 22:25; Am 3:4). Nevertheless, its roaring arouses fear (Am 3:8; 1 Pt 5:8). The lion is a bold (2 Sm 17:10; Prv 28:1), destructive animal (Ps 7:2; Jer 2:30; Hos 5:14; Mi 5:8), and the enemy of flocks (Am 3:12).<\/p>\n<p>Lions were common in biblical times in all parts of the Holy Land. Hebrew has at least seven words for lion and young lion. The lion is referred to about 130 times in the OT—more than any other wild animal. Lions were evidently much less common in NT times. After gradually declining, they became extinct in Palestine shortly after <span>AD<\/span> 1300. The lion was present in Mesopotamia, however, until the end of the 19th century.<\/p>\n<p>Lions played an important part in the political and religious symbolism of the Near East (1 Kgs 10:19-20). In Assyria and Babylonia the lion was regarded as a royal beast (Dn 7:4). Oriental monarchs maintained artificial lion pits as places of execution (Ez 19:1-9; Dn 6:7-16). Animals for these were captured in camouflaged nets or pits. To the Jews, the lion was the mightiest of beasts (Prv 30:29-31). Thus, it symbolized leadership (Gn 49:9-10; Nm 24:9) and hence eventually became a title for Christ (Rv 5:5). It was also the ensign of Judah’s tribe and was used by King Solomon in the decoration of his house and the temple.<\/p>\n<p class=\"h2\" id=\"Lizard\">Lizard<\/p>\n<p>Reptiles of the suborder Lacertilia. Their skin is covered with scales. The lizard is a useful creature because it captures harmful insects and worms. Like other reptiles, it lays eggs with shells softer than those of a bird and with no clear division between the yolk and the white. Lizards are “cold-blooded” organisms without a temperature-maintenance mechanism; hence, they become inactive in cold weather.<\/p>\n<p>Lizards can survive in barren parched countryside. In the Near East they are encountered in great numbers in the Arabian Desert, the Sinai Peninsula, and the Judean wilderness. There may be as many as 44 different species of lizards in the Holy Land.<\/p>\n<p>The Dabb lizard (genus <em>Uromastyx<\/em>), which attains a length of about 24 inches (61 centimeters), is found in the Negev Desert. It is omnivorous, an unusual trait since most lizards are insectivorous. It has a hard, rough skin, green with brown spots; a short, rounded head; and a powerful tail encircled with a row of strong spines that it uses as a weapon of defense.<\/p>\n<p>Lizards are listed as ceremonially unclean in Jewish law (Lv 11:29-31). The fact that lizards crawl on their bellies made them unclean. Contact with a lizard’s carcass defiled a law-abiding Jew (Lv 11:32-36). The <span>nlt<\/span> translates the “lizards” of Leviticus 11 as “great lizard,” “gecko,” “monitor lizard,” “sand lizard,” and “chameleon.” The monitor lizard is a large lizard that lives in the deserts of southern Palestine, Sinai, and Egypt. It is up to 55 inches (1.4 meters) long with a long snout and sharp teeth. Other translators and commentators render the original Hebrew in a wide variety of ways, including “tortoise,” “ferret,” “lizard,” “snail,” “mole,” and even “water hen.” The fact that most of the original Hebrew words occur only once in Scripture makes it very difficult to be certain about their appropriate translation.<\/p>\n<p><em>See also<\/em> Gecko (above).<\/p>\n<p class=\"h2\" id=\"Locust\">Locust<\/p>\n<p>An insect of the family <em>Acridiidae.<\/em> It is referred to by at least 12 different names in Scripture. The various Hebrew words may refer to different stages of its development from larva to adult or to the type of damage that it causes. Locusts are characterized by swarming and mass migration. In modern times they have caused extensive and disastrous destruction to vegetation. Grasshoppers do not swarm or migrate en masse, differentiating them from the true locusts.<\/p>\n<p>The OT mentions several different species of locusts. Leviticus 11:22 seems to refer to the slant-faced (bald) locust and also to the katydid, or long-horned grasshopper. The reference in Deuteronomy 28:42 may be to the mole cricket. In Joel 1:4 and 2:25 and in Nahum 3:16-17, successive stages of the insect’s development are described. The cutting locust (<span>kjv<\/span> “palmerworm”) of Joel is probably the first instar (stage of development), the swarming locusts (<span>kjv<\/span> “locust”) are middle stages, and the hopping locusts (<span>kjv<\/span> “cankerworm”) later instars but not yet fully matured insects. In the adult stage, called destroying locusts (<span>kjv<\/span> “caterpillar”), the color of the locust is reddish brown, which turns to yellow with a brownish network on the wings.<\/p>\n<p>Only three of the hundreds of varieties of locusts found in Bible lands are capable of multiplying into great swarms, and only the desert locust <em>(Schistocerca gergaria)<\/em> can be considered widespread in all the Bible lands. The desert locust is native to the Sudan (Africa). It is a little over two inches (5 centimeters) long and has a wingspread of some five inches (12.7 centimeters). It shows two phases, a solitary phase and a gregarious phase, with a possible third phase known as transiens. There are differences in the immature and adult forms of the phases in color and physiology.<\/p>\n<p>The quantity and distribution of rains are important factors in the extent of swarming. Moist soil is needed for depositing the eggs and permitting them to develop. Each female deposits from one to six egg pods, containing 28 to 146 eggs each. The larvae emerge in 15 to 43 days.<\/p>\n<p>In the gregarious phase (from the second stage of metamorphosis onward), the locust is driven by a strong wandering instinct. Masses of them form a random procession of overflowing locust bodies that ignore any obstruction. They swarm over everything (Jl 2:4-9). The only regulator of their activities is temperature; they are immobilized by high or low temperatures. Taking to wing they may move 1,200 miles (1,930.8 kilometers) from their native home. They fly in compact formations large enough to blot out the light of the sun. Their movement seems to be controlled by hormones, but the direction is influenced by the wind. The swarms consume almost every plant in their path, sparing only the carob, sycamore, castor tree, and oleander bush.<\/p>\n<p>A locust plague was one of the most severe evils to come upon the ancient world (Dt 28:38). Joel 2:1-11 describes a locust plague in graphic terms, using it as a symbol of God’s destroying judgment. Special days of prayer, fasting, and trumpet blowing were prescribed to remove locust plagues (1 Kgs 8:37-38; 2 Chr 6:28-29; Jl 2:12-17). Locusts symbolized powerful and merciless enemies that completely destroyed the earnings of human toil (Jgs 6:5; Is 33:4; Jer 46:23; 51:27; Na 3:15).<\/p>\n<p>Bedouins eat locusts raw, roasted, or boiled, preserving them by drying and threading. They are also crushed and ground, and the grist used in cooking or eaten with bread, sometimes mixed with honey and dates. Such was the diet of John the Baptist (Mk 1:6). The Greeks ground locusts in stone mortars to make flour of them.<\/p>\n<p>The ancients considered the two large hind legs, or jumping legs, as separate limbs and had a special name for them. Hence locusts were described as having four legs, a reference to the four smaller walking legs. “Going on all fours” thus referred to creeping or walking as opposed to jumping and did not mean that the unclean insects had only four legs in all. Because of its two hind jumping legs, the locust was exempted from the prohibition against unclean insects (Lv 11:20-23).<\/p>\n<p><em>See also<\/em> Plagues upon Egypt.<\/p>\n<p class=\"h2\" id=\"Mole\">Mole<\/p>\n<p>Rodent <em>(Spalax ehrenbergi)<\/em> from six to nine inches (15 to 23 centimeters) long, which burrows in any area where the soil is suitable for digging; it should be called a mole rat. Common in the Holy Land, large numbers are found in the vicinity of Jerusalem. Isaiah 2:20 refers to the mole, as does Leviticus 11:29-30 (<span>nlt<\/span>).<\/p>\n<p>The mole rat has no tail and is molelike in appearance, but neither true moles nor shrews have ever been found in the Holy Land. The mole rat’s teeth are strong and protruding like those of a squirrel. The neck is short and thick with a plump body shaped like a sausage. The short legs have broad paws with claws adapted for burrowing. The fur is soft, thick, and ashen gray. Its ears and almost sightless eyes, which are no larger than poppyseeds, are hidden in the fur. Folklore taught that touching a mole rat would result in blindness.<\/p>\n<p>In the wet winter season the mole rat builds breeding mounds resembling those of pocket gophers. It builds less complex resting mounds in the summer, although both have rather elaborate tunnel systems. The mole rat feeds on roots, bulbs, tubers, and various other subterranean plant parts, often doing extensive damage to agriculture.<\/p>\n<p class=\"h2\" id=\"Moth\">Moth<\/p>\n<p>Insect of the genus <em>Tineola<\/em> that lays its eggs on wool or furs, its larvae feeding on those materials. The destructive qualities of moths are referred to in several biblical passages (Jb 13:28; Ps 39:11; Is 50:9; Hos 5:12; Mt 6:19-20; Lk 12:33; Jas 5:2). In Isaiah 51:8 “worm” (<span>nlt<\/span>) refers specifically to the larva of the clothes moth. The moth symbolizes disintegration, decay, and weakening. It is only the larvae that do the damage. The adult is quite harmless and feeds mainly on the nectar of flowers. It is easily crushed (Jb 4:19). The clothes moth reproduces in May or June. It enters human dwellings in the evening. A week after the eggs are laid the larvae appear and immediately begin their work of destruction, eating anything within reach made of animal fibers.<\/p>\n<p>The moth’s destructive activity is done in secret without any sound and without any dramatic appearance, such as a swarm that blots out the sun. In an age when wealth was counted more in possessions than in money, and when among those possessions wool clothing was highly valued, moths could literally cause economic disaster; hence the words of Jesus in the Sermon on the Mount (Mt 6:19-20).<\/p>\n<p>There are hundreds of species of moths other than the clothes moth in the Holy Land; they are harmless to leaves, flowers, fruit, trees, and seeds. As with the clothes moth, the larvae inflict the damage.<\/p>\n<p class=\"h2\" id=\"Mouse\">Mouse<\/p>\n<p>Rodent of the family Muridae, especially genus <em>Mus.<\/em> The mouse was regarded as unclean because, being short legged, it was considered one of the creeping creatures (Lv 11:29). Mice known as commensals live in dwellings and tend to have longer tails and to be darker in color than wild mice, which are active chiefly at night. Mice are good climbers and even good swimmers. Wild mice eat many kinds of vegetation, including seeds, fleshy roots, leaves, and stems. At times they store food.<\/p>\n<p>The Hebrew word for “mouse” (Lv 11:29; 1 Sm 6:4-5; Is 66:17) is probably a general term for various rats and mice. The root meaning of the Hebrew word “mouse” is “destruction of corn,” a reference to the damage mice do to field crops. At least 23 varieties of mouselike rodents are known in the Holy Land. They cause food spoilage, damage household articles, and transport the host fleas that spread typhus, spotted fever, and bubonic plague. Plague bacteria may have caused the tumors or swellings among the Philistines (1 Sm 6:5). Isaiah 66:17 refers to a pre-exilic Canaanite cultic practice in which mice were eaten; the reference may actually be to the hamster. A number of rodents are eaten by Arabs of the Near East; the gerbil is considered a special delicacy. <em>See<\/em> Mole (above).<\/p>\n<p class=\"h2\" id=\"Mule\">Mule<\/p>\n<p>Hybrid offspring of a male ass and a female horse <em>(Equus asinus mulus),<\/em> ordinarily sterile. The offspring of a female donkey and a stallion (male horse) is known as a hinny and is of little value because of its inferior size.<\/p>\n<p>Because crossbreeding was forbidden in the law (Lv 19:19), the Israelites procured mules from the Gentiles, perhaps from the Phoenicians, since Tyre (a Phoenician seaport in what is now southern Lebanon) imported horses and mules (Ez 27:14). Mules did not appear in Israel until David’s reign (2 Sm 13:29), possibly because of the rarity of horses among the Hebrews. Mules were used chiefly by members of the royal court and by other nobles. King David rode on a mule, and Solomon rode to his inaugaration on King David’s mule (1 Kgs 1:33). Absalom met his death riding on a mule (2 Sm 18:9). Mules were less common than horses, camels, and asses in the postexilic community (Ezr 2:66). In antiquity Asia Minor was especially noted for breeding fine mules.<\/p>\n<p>Mules have long enjoyed a reputation for obstinacy, but that trait is not mentioned in the Bible. The mule is prized for riding and for carrying heavy burdens, especially in warm mountainous regions. They are sure-footed and thrive best in hot, dry climates. The mule has the frugality, endurance, and steady gait of an ass along with the size, strength, swiftness, and courage of a horse. Mules are almost never sick. They live longer than horses. They can carry a load of up to 300 pounds (136 kilograms) as far as 30 miles (48.3 kilometers) a day.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Pig\">Pig<\/p>\n<p>Most properly, newborn swine. “Swine” is technically the better name for the species, but it is rarely used in common speech today. The domestic pigs of the Middle East derived from the wild pig <em>(Sus scrofa).<\/em> The pig is the most prolific and abundant supplier of meat and fat for food. A thick layer of fat just under the skin is especially pronounced in domestic breeds. Pigs cannot be driven, so they are of value only to the settled farmer. The Hebrews were originally a nomadic people; therefore, they had little use for an animal closely associated with settled life. An Egyptian prince of about 1500 <span>BC<\/span>, however, is recorded as owning a herd of 1,500 swine.<\/p>\n<p>The pig is clumsily built, yet lively and able to move with agility and speed. The most conspicuous characteristic of the pig is a truncated, mobile snout terminating in a disc-shaped surface on which the nostrils are located. Most pigs have large tusks in both jaws which grow continuously in life. The tusks of the upper jaw are unique in that they curve upward instead of pointing downward as in most animals. The excrement of a pig has an almost unbearable odor, which clings not only to the pig itself but also to swineherds, who can be identified a long way off.<\/p>\n<p>Pigs were never raised in the Holy Land by Jews. The great herd into which Jesus drove the unclean spirits was encountered in the land of the Gadarenes, a non-Jewish area east of the Jordan. The Gadarene demons took refuge in a herd of pigs feeding on a bluff overlooking the Sea of Galilee (Mt 8:28-32).<\/p>\n<p>Wild pigs were found in the Holy Land as in many countries today. Psalm 80:13 refers to the destructiveness of a wild boar (the male, or hog) attacking growing crops. A party of wild boars can destroy an entire vineyard or a field of crops in a single night. They devour, trample, and ravage everything within reach.<\/p>\n<p>Boar hunts were common in ancient Mesopotamia. Wild boars do not attack unless molested, but they are dangerous when aroused. They travel in bands of from 6 to 50 and are most active in the evening and early morning hours. The body is covered with stiff bristles and usually some finer hair, but the body covering is often quite scanty. Wild pigs are mainly vegetarian, feeding on roots, nuts, grains, and plant stems. Wild boars were particularly abundant in the mountainous regions of Lebanon and Anti-Lebanon, in the Jordan River valley, and in wooded sections such as Mt Tabor.<\/p>\n<p>Strict Jews would not even mention swine by name but would always substitute the term “the abomination.” Israelites considered themselves polluted if they were even touched by a swine’s bristle. To the Jews, the pig symbolized filth and ugliness. Pigs will eat fecal material, vermin, rodents, carrion, and the like (2 Pt 2:22). Proverbs 11:22 refers to the incongruity of a golden ring in the nose of an animal showing such characteristics. A similar metaphor occurs in Jesus’ statement about casting pearls before swine (Mt 7:6). The prodigal son’s degeneration was shown by his being forced in his poverty to feed pigs and eat their food (Lk 15:15-16).<\/p>\n<p>Eating the flesh of pigs was forbidden to the Jews (Lv 11:7; Dt 14:8). The Canaanites in the Holy Land killed and ate pigs freely. In intertestamental times Antiochus IV (Epiphanes), a Syrian king whose territories included Israel, used the pig to “Hellenize” the Jews. He first tested their loyalty to the Jewish faith by requiring the consumption of pork, considered a delicacy by the Greeks (2 Macc 6:18). The act of desecration that drove the Jews to rebellion, however, was the sprinkling of pig blood on the temple altar in a sacrifice to Zeus (1 Macc 1:47).<\/p>\n<p>Pigs were frequently used in pagan worship (Is 65:4; 66:3, 17), which may account for their being forbidden to the Jews as food. Evidence in the Holy Land shows that pigs were sacrificed long before Hellenistic times. Pig bones were found in a grotto below the rock-cut place of sacrifice at Gezer. A similar underground chamber with vessels containing piglet bones at Tirzah dates to the middle Bronze Age (about 2000 <span>BC<\/span>).<\/p>\n<p>Alabaster fragments of a statuette of a pig ready to be sacrificed have been unearthed. Swine were sacrificed to Aphrodite (Venus) in Greece and Asia Minor. In addition, pigs were sacrificed in connection with oaths and treaties; in the <em>Iliad,<\/em> Agamemnon sacrificed a boar to Zeus and Helios. So it is not surprising that among the Jews the pig became a symbol of filthiness and paganism.<\/p>\n<p>It is possible that eating pork was forbidden primarily because the pig may carry many worm parasites such as trichina, though that is also true of some “clean” animals. Another reason for forbidding their consumption may have been that pigs eat carrion. Some people are allergic to pork in hot weather—another suggested reason behind the Jewish taboo. The same taboo exists among the Muslims and existed in certain social strata in Egypt.<\/p>\n<p class=\"h2\" id=\"Porcupine\">Porcupine<\/p>\n<p>Rodent, <em>Hystrix cristata,<\/em> which lives in forested areas, rocky hills, ravines, and valleys. The porcupine is still found in the Holy Land today. It has long quills that can be raised to give the appearance of a crest. It is almost entirely nocturnal. It burrows by day into a natural cavity or crevice. The Old World porcupine rarely climbed trees, although the New World porcupine frequently does. A porcupine may weigh as much as 60 pounds (27.2 kilograms). It eats fruit, bark, roots, and other vegetation, and carrion as well. Although its flesh is edible, the porcupine was not classed among the clean animals for the Israelites. The reference in Isaiah 34:11 (<span>rsv<\/span>) is probably to the porcupine, as is Isaiah 14:23 in the <span>nlt<\/span>. <em>See<\/em> Hedgehog.<\/p>\n<p class=\"h2\" id=\"Scorpion\">Scorpion<\/p>\n<p>Arthropod of the same group as spiders (arachnids). A dozen species of scorpions (order Scorpionida) are found in the Holy Land, but 90 percent of the scorpions are yellow scorpions, usually three to five inches (7.6 to 12.7 centimeters) long. The rock scorpion, also common to the Holy Land, is as thick as a man’s finger and from five to seven inches (12.7 to 17.8 centimeters) in length. Scorpions are slow, nocturnal invertebrates that rest beneath stones by day and prey on insects and other arachnids by night. At the end of its long tail the scorpion carries a poisonous sting that is fatal to most prey and extremely painful to humans (Rv 9:3, 5, 10; cf. 1 Kgs 12:11, 14). Scorpions symbolize Ezekiel’s evil countrymen (Ez 2:6) and the demonic forces of Satan (Lk 10:19). The scorpion is referred to as frequenting the Sinai Desert (Dt 8:15).<\/p>\n<p>A scorpion has from six to eight eyes. It has eight legs like a spider and two lobsterlike claws with which it catches and holds its prey. It feeds particularly on locusts and beetles. In many species the female scorpion eats the male after mating. Scorpions lay eggs that hatch very shortly after laying. Scorpions prefer warmer climates, and because of their desire for warmth, enter houses, especially at night, hiding in beds, blankets, footwear, and clothing.<\/p>\n<p class=\"h2\" id=\"Sheep\">Sheep<\/p>\n<p>Domestic animal, <em>Ovis orientalis,<\/em> referred to directly or by some term such as ewe, lamb, ram, or by some fact concerning them over 700 times in Scripture.<\/p>\n<p>Sheep represented the chief wealth and total livelihood of pastoral peoples, providing food to eat, milk to drink, wool for the making of cloth, and hides and bones for other uses. In addition, the sheep was a medium of exchange and a sacrificial animal. The number of sheep raised in ancient times was prodigious. Mesha, king of Moab, paid a tribute annually of 100,000 lambs and the wool of 100,000 rams (2 Kgs 3:4). The Israelites took 250,000 sheep from the Hagrites (1 Chr 5:21).<\/p>\n<p>Sheep shearing was often done for festivals (2 Sm 13:23). The sheep was held down on its side and its legs were tied together; then it lay docilely while its wool was clipped (Is 53:7). Sheep reserved for burnt offerings were not shorn; nothing could be held back from a sacrifice to the Lord.<\/p>\n<p>Wool had to be processed before it could be used for clothing. First it was washed, sometimes while still on the sheep, then carded and perhaps weighed for the market. The spinning of wool was regarded as a woman’s work (Prv 31:19), but weaving the spun thread into cloth on a loom was primarily a man’s occupation.<\/p>\n<p>The Bible reports that Abel kept sheep (Gn 4:2). The first sheep to be domesticated was probably the argali <em>(Ovis ammon),<\/em> a variety of the urial <em>(Ovis vignei),<\/em> a mountainous species still existing in Turkestan and Mongolia. Five breeds had reached Mesopotamia by 2000 <span>BC<\/span>; all were of the urial stock.<\/p>\n<p>The sheep known in Israel was the broad-tailed sheep <em>(Ovis orientalis vignei<\/em> or <em>laticaudata),<\/em> of which the tail weighs from 10 to 15 pounds (4.5 to 6.8 kilograms) and has always been considered a delicacy. Thus the Lord asked for this choice part as a sacrifice (Ex 29:22-25).<\/p>\n<p>Only the ram of the broad-tailed sheep has horns, but in other varieties of sheep in the Holy Land the ewe also has horns. The horns, two to three inches (5 to 8 centimeters) in diameter, can be potent weapons. Rams’ horns could be used as trumpets (Jos 6:4) or as oil containers (1 Sm 16:1).<\/p>\n<p>Although the sheep is very similar to the goat, it is differentiated by a lower forehead, its angulated spiral horns marked with transverse wrinkles and curved slightly outward, its covering of wool, and its lack of a “goatee.” Most sheep are white (Ps 147:16; Is 1:18; Dn 7:9; Rv 1:14).<\/p>\n<p>The flesh of sheep was a luxury in the biblical culture. King Solomon required a daily provision of 100 sheep for his table (1 Kgs 4:23), but the common people ate lamb or mutton only on festive occasions. A young ram was usually chosen because the ewes were more important to the future prospects of the herd. The meat was boiled in large caldrons. The milk of the sheep is extremely rich; in biblical times it was usually allowed to curdle before drinking. Possibly some Israelites kept lambs in their houses as pets (2 Sm 12:3-4).<\/p>\n<p>To protect the flock at night against predatory attacks, the shepherd tried to provide a fold. In meadows near villages, folds were built and watchmen were hired to relieve the shepherds. The shepherds of the nativity story were out in the field (Lk 2:8); they had no fold but probably had set up a tent for shelter, consisting simply of goat-hair blankets spread across sapling supports. The scarcity of springs in the Holy Land made the watering of the flock a crucial problem for the shepherd (Gn 13:8-11).<\/p>\n<p>Wild mountain sheep, varieties of <em>Ovis orientalis,<\/em> are known in the Mediterranean area (Dt 14:5). The Deuteronomy passage (<span>kjv<\/span> “chamois”) might also refer to <em>Ovis traelaphus,<\/em> a sheep about five feet high (1.5 meters) with long, curved horns. Another possibility is the Barbary sheep that lives in small flocks in rugged mountain areas in Barbary, Egypt, and Mt Sinai. The true chamois is unknown in Palestine.<\/p>\n<p>The sheep is also used figuratively in Scripture. The ram represented great strength and fittingly symbolized Medo-Persia in Daniel’s vision (Dn 8:3). It is the nature of sheep to be gentle and submissive (Is 53:7; Jer 11:19), defenseless (Mi 5:8; Mt 10:16), and in constant need of guidance and care (Nm 27:17; Mt 9:36). Such qualities are regarded as desirable in the lives of believers in Christ; hence the many figurative references to sheep in the NT and to Jesus as shepherd (Mk 6:34; Jn 10:1-30; Rom 8:35-37; Heb 13:20-21; 1 Pt 2:25). The resurrected Christ told the apostle Peter to “feed my lambs” and “tend my sheep” (Jn 21:15-17).<\/p>\n<p><em>See also<\/em> Offerings and Sacrifices.<\/p>\n<p class=\"h2\" id=\"Snail\">Snail<\/p>\n<p>Invertebrate gastropods (mollusks). Land snails are very numerous in the Near East. Some freshwater forms serve as hosts for the schistosome worm, the fluke parasite causing the dread disease bilharzia (schistosomiasis).<\/p>\n<p>Purple dyes of all shades were highly valued in the ancient world. A royal purple dye was obtained from secretions of a sea snail <em>(Murex trunculus<\/em> and <em>Murex brandaris).<\/em> Evidently, that process was developed by Phoenicians, Egyptians, and Assyrians as early as 1500 <span>BC<\/span>. The “purple” fishermen had their own guild during the time of the Roman Empire. The snails were harvested during the fall and winter seasons; in the spring, when egg laying took place, little dye was available. The snails tended to remain concealed in the summer. They inhabited the waters off Crete and Phoenicia. Tyrian purple, produced in the Phoenician city of Tyre, the center of the purple-dye industry, was obtained by a double dyeing. Large deposits of murex shells from dyeing operations have been found along the Mediterranean shoreline. The Israelites had to import purple goods (Ez 27:16). Lydia was a “seller of purple” or of cloth so dyed (Acts 16:14). Purple was a sign of distinction, royalty, and wealth (cf. Ex 25:4; 28:5-6, 15; Nm 15:38; 2 Chr 2:7; Est 8:15; Prv 31:22; Sg 3:10; Ez 27:7; Dn 5:7).<\/p>\n<p>Exodus 30:34-35 refers to “onycha,” which was an important ingredient of incense. Onycha is the horny, clawlike operculum (the plate that closes off the opening of its shell when a snail is retracted) of a Near Eastern member of the molluskan family Strombidae. The operculum is sometimes used for offense or locomotion as well as for defense. When burned, the operculum gives off a sharp, strong scent, and when mixed with more fragrant but less powerful substances is even more potent. The name “onycha” is derived from a Greek word <em>(onyx)<\/em> for a fingernail or a claw.<\/p>\n<p><em>See also<\/em> Dye, Dyeing, Dyer.<\/p>\n<p class=\"h2\" id=\"Snake\">Snake<\/p>\n<p>Various species of snake, suborder Ophidia (Serpentes). In the Bible nine Hebrew words and four Greek ones refer to snakes. The most common Hebrew word is onomatopoeic—that is, it is an imitation of a snake hissing or of the sound it produces as it scrapes its scales along the ground (cf. Jer 46:22). Many types of snakes lay eggs (Is 59:5), although some retain the eggs in the body until ready to hatch.<\/p>\n<p>Snakes are among the most widespread reptiles and are found on all continents except Antarctica; they decrease in numbers and species toward the poles but increase as one approaches the equator. Thirty-three species of snakes are known in Palestine and neighboring countries, 20 of which are poisonous. Two dangerous characteristics of the snake noted by biblical writers are its inconspicuous way of moving and the ease with which it hides itself.<\/p>\n<p>Many snakes are able to swallow animals several times their own diameter because of their unusually flexible jaw mechanism. They lack not only legs but also movable eyelids. Snakes periodically shed their skins. The tongue is actually a hearing apparatus sensitive to airborne vibrations and probably to heat waves.<\/p>\n<p>The venom of poisonous species is a clear, thin secretion, transmitted to the victim’s bloodstream by means of fangs. Two types of venom are known: that of the vipers, which affects respiration and disintegrates red blood cells, and that of the cobras, which paralyzes the nervous system.<\/p>\n<p>The “asp” referred to in the Bible is probably the cobra; the “adder” is the viper. The “cockatrice” (<span>kjv<\/span>) is probably the adder. Serpents were associated with worship in Canaanite religion and symbolized evil deities among many other peoples. Steles (upright stones bearing inscriptions) have been unearthed at several sites in the Holy Land and Syria depicting a god or worshiper with a snake winding about the legs or body. Because the Israelites were burning incense in pagan worship of Moses’ bronze serpent (Nm 21:8-9), King Hezekiah destroyed it in his religious reform (2 Kgs 18:4).<\/p>\n<p>Although snakes have been an object of veneration in some religions, in the Judeo-Christian tradition snakes represent evil and, more specifically, the devil. That association began in the Garden of Eden (Gn 3:1-15) and is also found in the book of Revelation (12:9; 20:2-3).<\/p>\n<p><em>See also<\/em> Adder (above); Asp (above).<\/p>\n<p class=\"h2\" id=\"Spider\">Spider<\/p>\n<p>Animal of the order Araneida. Between 600 and 700 different species inhabit the Holy Land. Spiders are different from insects in that, like scorpions, they have four pairs of legs instead of three. Spiders are equipped with poison glands—the effectiveness varying from species to species. A few can kill only insects, but others can also kill birds and mice.<\/p>\n<p>Most spiders have a pair of spinnerets attached to silk glands on the underside of the abdomen; from them a web is extruded. In the Bible the spider’s web is referred to as a symbol of frailty and insecurity (Jb 8:14; Is 59:5-6).<\/p>\n<p class=\"h2\" id=\"Sponge\">Sponge<\/p>\n<p>Simple marine animals, phylum Porifera. The term “sponge” also refers to those animals’ skeletal remains. The sponge has a porous body composed of tubules and cells.<\/p>\n<p>Sponge fishing was well known in the Mediterranean area in ancient times. It was practiced particularly along the Anatolian and Syrian coasts. Sponges were harvested by divers. The use of sponges in absorbing liquids is referred to in the Bible (Mt 27:48; Mk 15:36).<\/p>\n<p class=\"h2\" id=\"Unicorn\">Unicorn<\/p>\n<p><em>See<\/em> Wild Ox (below).<\/p>\n<p class=\"h2\" id=\"Wasp\">Wasp<\/p>\n<p>Insects of the family Vespidae. Hornets are social wasps that build large aerial apartment houses in which 1,000 or more individuals may live. In the Bible the hornet is used as a metaphor for God’s use of military forces (Ex 23:28; Dt 7:20; Jos 24:12).<\/p>\n<p class=\"h2\" id=\"Whale\">Whale<\/p>\n<p>Largest of all living creatures, including those that have become extinct. Whales are air-breathing mammals of the order Cetacea.<\/p>\n<p>Two varieties of whales visit the shores of the Holy Land at times. The finback whale <em>(Balaenoptera physalus)<\/em> weighs about 200 tons (181 metric tons) and lives mainly in the Arctic region but sometimes passes through the Straits of Gibraltar to reach the eastern Mediterranean Sea. It feeds on small marine organisms that it strains through its whale bone; it does not have teeth. The finback whale’s esophagus is narrow.<\/p>\n<p>The sperm whale <em>(Physeter catodon),<\/em> about 60 feet (18.3 meters) long, has a curiously shaped head that looks like a battering ram. The teeth in the lower jaw of the male sperm whale are about seven inches (17.8 centimeters) long. It feeds on big fish, even on sharks. It has a large throat opening.<\/p>\n<p>Whales are referred to in Genesis 1:21 and Job 7:12 (<span>kjv<\/span> only). The “great fish” of Jonah 2:1 need not have been a whale but could have been a large shark, such as the whale shark <em>(Rhineodon),<\/em> which grows 70 feet (21.3 meters) long and lacks the terrible teeth of other sharks. Whatever the actual marine organism, Jonah’s deliverance was miraculous. The Greek word for “whale” is sometimes used as a general term for “sea monster” or huge fish and may be used in that sense in Matthew 12:40.<\/p>\n<p class=\"h2\" id=\"WildOx\">Wild Ox<\/p>\n<p>Large, fierce, fleet, intractable animal <em>(Bos primigenius).<\/em> It had a long, lean rump with a straight back and a long, narrow head. The animal described in Job 39:9-12 is clearly the wild ox. The two horns (Dt 33:17), its outstanding characteristic, were straight and as long as the head (Nm 23:22; 24:8; Ps 22:21). Kings often symbolized their dominion by wearing a helmet with two wild ox horns (cf. Pss 92:10; 132:17-18). The horns were often used as drinking vessels by the Israelites; some were large enough to hold four gallons (15 liters).<\/p>\n<p>Hunting the wild ox was a favorite sport of Assyrian kings. Tiglath-pileser I hunted it in the Lebanon Mountains about 1100 <span>BC<\/span> (cf. Ps 29:6). At one time the animal referred to in Job 39:9-12 was thought to be the oryx or antelope because of the similarity between the Hebrew word in Job and the Arabian name for oryx. The translators of the <span>kjv<\/span> called the wild ox a “unicorn” because of representations found on Babylonian mosaics and Egyptian drawings. Those representations showed it in strict profile, showing only one horn—hence, “unicorn.” Jerome’s Vulgate, a Latin Bible translation (fourth century <span>AD<\/span>) and Martin Luther’s German version translated it similarly.<\/p>\n<p class=\"h2\" id=\"Wolf\">Wolf<\/p>\n<p>Large doglike mammal <em>(Canis lupus)<\/em> that travels in bands of up to 30 animals. From the nose to the rump, the wolf measures about 3 feet (.9 meter); its drooping tail is about 18 inches (.5 meter) long. It looks much like a skinny German shepherd dog. The grayish yellow pelt is coarse and short haired.<\/p>\n<p>Wolves hunt singly or in relays, usually at night (Jer 5:6). Wolves have acute hearing and sight but rely chiefly on scent and usually catch their prey in a swift, open chase. The wolf has a reputation for boldness, fierceness, and voracity (Gn 49:27; Hb 1:8). It commonly kills more than it can eat or drag away and thus is known for its greediness.<\/p>\n<p>The wolf is a restless animal, always on the move; hunger drives it from one place to another in constant search of new hunting grounds. During spring and fall, wolves usually roam singly or in pairs, whereas in summer they may travel in family groups. In winter, several such groups may join to form a large pack. Wolves are intelligent, social creatures, faithful to their own kind. They mate for life. Individually, the wolf is a rather timid animal; it would much rather avoid human beings. But collectively wolves can be among the most dangerous animals alive.<\/p>\n<p>In Egypt, Rome, and Greece the wolf was considered sacred. Wolves were well known in the Holy Land and are still found there and also in many places in Asia Minor. Shepherds continually battled with wolves that plundered their flocks (Jn 10:12).<\/p>\n<p>The Bible refers to wolves in a literal sense in only three places (Is 11:6; 65:25; Jn 10:12), all other references being figurative. Usually the wolf is a symbol of enemies or the wicked (e.g., Ez 22:27; Zep 3:3; Acts 20:29). Both the wolf’s courage and its cruelty were probably in the mind of the patriarch Jacob when he predicted the fate of Benjamin’s tribe (Gn 49:27).<\/p>\n<p class=\"h2\" id=\"Worm\">Worm<\/p>\n<p>Actually insect larvae in most biblical references, usually maggots, the larvae of flies (see Fly, above). For example, maggots are evidently referred to in accounts of worms feeding on spoiled manna (Ex 16:19-20), corpses (Jb 21:26; Is 14:11), or open wounds (Jb 7:5). Mark 9:48 refers to a maggot that eats dead flesh. In Acts 12:23 a fatal, worm-induced abdominal disease of King Herod is mentioned. In other cases, the reference is to the larvae of other insects (Is 51:8). In Deuteronomy 28:39 and Jonah 4:7 the vine weevil <em>(Cochylis ambiguella)<\/em> is probably referred to; it destroys vines by boring into their stems. Comparing a man to a worm is a metaphor for abasement (Jb 25:6; Ps 22:6).<\/p>","summary_ro":"ANIMALS In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals ...","summary_en":"ANIMALS In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17649,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"State*, Intermediate","title_en":"State*, Intermediate","content_ro":"<h3>INTERMEDIATE STATE*<\/h3>\n<p>State of the human person after death and before the final resurrection. Such teaching is more developed in the NT than in the OT, though it is a mistake to think that reference to it is totally absent in the OT (Jb 19:25). According to Christ, the intermediate state is deducible from such texts as Exodus 3:6 (Mt 22:32). Even in the NT, an account of the intermediate state is not given explicitly but may be inferred from teaching about the physical death and resurrection of all people, but especially of believers. This is taught by Christ himself (Mt 22:30-32) and by the apostles, particularly Paul (1 Cor 15). In addition, the biblical teaching that the human being is a unity of soul and body and not simply a soul that happens to be embodied (Gn 2:7) has implications for a person’s state after death. From such data two conclusions regarding the intermediate state may be drawn. The first is that physical death is not the total cessation of the life of the individual but that the person lives on, not merely in the memories of those who survive, but as a distinct personality, and in the case of believers with awareness of the loving presence of God (Phil 1:23). The second conclusion is that such an existence is not a fully human existence but is incomplete or anomalous, since being embodied is essential for an individual to be in God’s image. The individual, surviving death, awaits the resurrection of the body when, in the case of a Christian, he or she will experience complete redemption, a state of complete emancipation from sin in the presence of Christ (1 Cor 15:50-58). The biblical data regarding the character of the intermediate state of those who are outside Christ is less clear, including as it does the difficult reference to Christ’s preaching to the “imprisoned” spirits (1 Pt 3:19-20).<\/p>\n<p>Scripture is restrained in its portrayal of what life in the intermediate state is like. Paul says of himself that after his death he will be “with Christ, which is far better” (Phil 1:23) but he gives no details. Nor is it wise to look for such details in such biblical incidents as that of Saul and the medium at Endor (1 Sm 28:7), which is subject to a number of different interpretations. Even Christ’s parable of the rich man and Lazarus (Lk 16:19-31), because of its obviously symbolic character and its avowed purpose of teaching about the importance of the present life for a person’s eternal destiny, must be treated with caution. Perhaps the most that can be said is that the dead in Christ are “immediately with God” and that they rest in his loving presence until the resurrection, while the unsaved are in a comfortless condition awaiting their resurrection to judgment (Jn 5:29).<\/p>\n<p>Discussion of the intermediate state in the history of Christian thought has focused upon three separate aspects that may help to clarify the biblical data further. First, under the influence of Greek philosophical ideas, there has been a recurring Platonic influence in Christian theology in which the Pauline contrast between the flesh and the spirit has been misinterpreted and the soul has been emphasized at the expense of the body, with the result that the prospective resurrection of the dead and its eschatological setting has either been played down or eliminated altogether because of its allegedly physical (and therefore unspiritual) aspect. The doctrine of the immortality of the disembodied soul is sometimes substituted for the idea of an intermediate state prior to resurrection, but without any warrant from Scripture. In modern theology a tendency to discount the historical has tended to displace the earlier discounting of the physical, but with much the same effect, at best a spiritualizing of postmortem existence, at worst a denial of any such existence. But it is clear from Scripture that the intermediate state is a state between two phases of embodiment, the present state of physical embodiment and that of “spiritual embodiment” (1 Cor 15:44), which is to occur at Christ’s second coming (v 23).<\/p>\n<p>Second, during the Reformation, a controversy arose between John Calvin and some of the Anabaptists over “soul sleep.” Calvin vehemently maintained that the intermediate state is one of conscious awareness of God’s presence—something his opponents denied. For Calvin such a denial was equivalent to holding that the soul is annihilated at death and to denying that Christ exercises rule over the dead before they are resurrected. Calvin’s view is supported by Paul’s affirmation that nothing separates the believer from the love of God—not even death (Rom 8:35-39). The biblical teaching that upon death the believer “sleeps” (1 Thes 4:14) is interpreted to mean that the dead no longer communicate with the living on earth and no longer engage in labor, but are in repose. To “fall asleep in Jesus” is thus to enjoy the presence of Jesus in a disembodied state, the nearest analogy of which in present experience may be found in dreaming when the awareness of the dreamer does not depend upon the functioning of any of the bodily senses.<\/p>\n<p>A third focus for Christian thought has been on whether or not a person’s eternal state is fixed at the time of death, or whether repentance and spiritual growth and purgation are possible or inevitable after death. It is the teaching of the Roman Catholic Church that death is followed by purgatory for all who are imperfect. In purgatory the soul is freed from the remnants of sin, and the period of purgation may be lessened by the gifts, prayers, and masses of those who survive the deceased. Such a view is rejected by most Protestants as being inconsistent with the biblical teaching on the complete and finished work of Christ (Heb 9:28), on the impossibility of one human being meriting or otherwise gaining grace for another (Lk 17:10), and on the biblical teaching that the eternal state of the soul is determined by its condition at death (Heb 9:27).<\/p>\n<p><em>See also<\/em> Dead, Place of the; Hades; Heaven; Hell; Paradise; Sheol.<\/p>","content_en":"<h3>INTERMEDIATE STATE*<\/h3>\n<p>State of the human person after death and before the final resurrection. Such teaching is more developed in the NT than in the OT, though it is a mistake to think that reference to it is totally absent in the OT (Jb 19:25). According to Christ, the intermediate state is deducible from such texts as Exodus 3:6 (Mt 22:32). Even in the NT, an account of the intermediate state is not given explicitly but may be inferred from teaching about the physical death and resurrection of all people, but especially of believers. This is taught by Christ himself (Mt 22:30-32) and by the apostles, particularly Paul (1 Cor 15). In addition, the biblical teaching that the human being is a unity of soul and body and not simply a soul that happens to be embodied (Gn 2:7) has implications for a person’s state after death. From such data two conclusions regarding the intermediate state may be drawn. The first is that physical death is not the total cessation of the life of the individual but that the person lives on, not merely in the memories of those who survive, but as a distinct personality, and in the case of believers with awareness of the loving presence of God (Phil 1:23). The second conclusion is that such an existence is not a fully human existence but is incomplete or anomalous, since being embodied is essential for an individual to be in God’s image. The individual, surviving death, awaits the resurrection of the body when, in the case of a Christian, he or she will experience complete redemption, a state of complete emancipation from sin in the presence of Christ (1 Cor 15:50-58). The biblical data regarding the character of the intermediate state of those who are outside Christ is less clear, including as it does the difficult reference to Christ’s preaching to the “imprisoned” spirits (1 Pt 3:19-20).<\/p>\n<p>Scripture is restrained in its portrayal of what life in the intermediate state is like. Paul says of himself that after his death he will be “with Christ, which is far better” (Phil 1:23) but he gives no details. Nor is it wise to look for such details in such biblical incidents as that of Saul and the medium at Endor (1 Sm 28:7), which is subject to a number of different interpretations. Even Christ’s parable of the rich man and Lazarus (Lk 16:19-31), because of its obviously symbolic character and its avowed purpose of teaching about the importance of the present life for a person’s eternal destiny, must be treated with caution. Perhaps the most that can be said is that the dead in Christ are “immediately with God” and that they rest in his loving presence until the resurrection, while the unsaved are in a comfortless condition awaiting their resurrection to judgment (Jn 5:29).<\/p>\n<p>Discussion of the intermediate state in the history of Christian thought has focused upon three separate aspects that may help to clarify the biblical data further. First, under the influence of Greek philosophical ideas, there has been a recurring Platonic influence in Christian theology in which the Pauline contrast between the flesh and the spirit has been misinterpreted and the soul has been emphasized at the expense of the body, with the result that the prospective resurrection of the dead and its eschatological setting has either been played down or eliminated altogether because of its allegedly physical (and therefore unspiritual) aspect. The doctrine of the immortality of the disembodied soul is sometimes substituted for the idea of an intermediate state prior to resurrection, but without any warrant from Scripture. In modern theology a tendency to discount the historical has tended to displace the earlier discounting of the physical, but with much the same effect, at best a spiritualizing of postmortem existence, at worst a denial of any such existence. But it is clear from Scripture that the intermediate state is a state between two phases of embodiment, the present state of physical embodiment and that of “spiritual embodiment” (1 Cor 15:44), which is to occur at Christ’s second coming (v 23).<\/p>\n<p>Second, during the Reformation, a controversy arose between John Calvin and some of the Anabaptists over “soul sleep.” Calvin vehemently maintained that the intermediate state is one of conscious awareness of God’s presence—something his opponents denied. For Calvin such a denial was equivalent to holding that the soul is annihilated at death and to denying that Christ exercises rule over the dead before they are resurrected. Calvin’s view is supported by Paul’s affirmation that nothing separates the believer from the love of God—not even death (Rom 8:35-39). The biblical teaching that upon death the believer “sleeps” (1 Thes 4:14) is interpreted to mean that the dead no longer communicate with the living on earth and no longer engage in labor, but are in repose. To “fall asleep in Jesus” is thus to enjoy the presence of Jesus in a disembodied state, the nearest analogy of which in present experience may be found in dreaming when the awareness of the dreamer does not depend upon the functioning of any of the bodily senses.<\/p>\n<p>A third focus for Christian thought has been on whether or not a person’s eternal state is fixed at the time of death, or whether repentance and spiritual growth and purgation are possible or inevitable after death. It is the teaching of the Roman Catholic Church that death is followed by purgatory for all who are imperfect. In purgatory the soul is freed from the remnants of sin, and the period of purgation may be lessened by the gifts, prayers, and masses of those who survive the deceased. Such a view is rejected by most Protestants as being inconsistent with the biblical teaching on the complete and finished work of Christ (Heb 9:28), on the impossibility of one human being meriting or otherwise gaining grace for another (Lk 17:10), and on the biblical teaching that the eternal state of the soul is determined by its condition at death (Heb 9:27).<\/p>\n<p><em>See also<\/em> Dead, Place of the; Hades; Heaven; Hell; Paradise; Sheol.<\/p>","summary_ro":"INTERMEDIATE STATE* State of the human person after death and before the final resurrection. Such teaching is more developed in the NT than in the OT, though it is a mistake to think that reference to it is totally absent in the OT (Jb 19:25). According to Christ, the intermediate state is deducible from such texts as Exodus 3:6 (Mt 22:32). Even in the NT, an account of the intermediate state is not given explicitly but may be inferred from teaching about the physical death and resurrection o...","summary_en":"INTERMEDIATE STATE* State of the human person after death and before the final resurrection. Such teaching is more developed in the NT than in the OT, though it is a mistake to think that reference to it is totally absent in the OT (Jb 19:25). According to Christ, the intermediate state is deducible from such texts as Exodus 3:6 (Mt 22:32). Even in the NT, an account of the intermediate state is not given explicitly but may be inferred from teaching about the physical death and resurrection o...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29732,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Persecution","title_en":"Persecution","content_ro":"<h3>PERSECUTION<\/h3>\n<p>Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-treatment of Israel in Egypt, like her later oppression by the Philistines, Midianites, and others, had economic and political grounds. For those refusing to accept the royal policy of syncretism, official tolerance of injustice, and pagan immoralities, persecution becomes frequent—from Elijah’s period onward (1 Kgs 19:10). Later prophets, as spokesmen of uncompromising truth and the claims of divine law in the face of social evils, suffered severely at the hands of the ruling classes, so that persecution became, in Jewish eyes, the hallmark of the true prophet (2 Chr 36:15-16; Mt 5:12; 23:29-37; Acts 7:52; Heb 11:32-38).<\/p>\n<p>Daniel’s stories illustrate persecution during the exile. On the return under foreign rule, strict Jews sought to preserve the nation’s identity and religion amid alien pressures and the compromises of lax Jews anxious for accommodation and prosperity (1 Macc 1:11-15; 2:42-48). The result was the social oppression and harassment that made the repeated pleas for vindication and divine intervention, in such psalms as 10, 69, 140, and 149, painfully relevant in postexilic worship. This persecution reached a horrifying climax of cruelty during the Maccabean age, provoking armed resistance in response (2 Macc 6–7; Heb 11:35-38).<\/p>\n<p>Thus, despite her confidence in God’s sovereignty and “protection,” Israel learned that right does not always prosper in this world, that faithfulness to truth does not ensure immunity from suffering, sacrifice, or martyrdom.<\/p>\n<p>This acceptance of the high cost of righteousness was inherited by Christianity. Jesus repeatedly warned of persecution, even within households, and urged “armed” preparation for it, promising the Spirit’s assistance at judicial examinations (Mt 5:11-12; 10:16-23, 34-36; 23:34; Lk 6:26; 22:35-36). Jesus was deeply angered by the murder of John the Baptist by Herod (Lk 23:9), and he foresaw his own fate. Because he criticized the legalism and nationalism of the Pharisees, and the compromises of the Sadducees to protect their own privileges (Jn 11:47-50), and because he disappointed the militaristic hopes set upon the Messiah by the common people, Jesus knew he would be rejected. His call to discipleship came to include warnings of danger, reviling, slander, accusation, flogging, arraignment before courts, hatred, and death. He frankly invited followers to prepare for his crucifixion, as the only way to life and the kingdom (Mt 16:21-26; 20:17-22; Mk 10:29-30; Jn 15:18-25; 16:1-4). Jesus was killed on the charges of subverting the nation, forbidding payment of taxes to the Romans, and claiming to be king (Lk 23:2).<\/p>\n<p>The first persecution of the church by Jewish authorities was provoked mainly by Peter’s accusations concerning the murder of the Messiah. As apostolic influence increased, official action came to include imprisonment and beating (Acts 5:17, 40). The powerful advocacy of the Hellenist Stephen provoked a Jewish mob to stone him (Acts 6–7)—the signal for “a great persecution,” scattering most Christians from Jerusalem. The conversion of the archpersecutor Saul of Tarsus marked a resounding victory over opposition, and Herod’s sudden death just after attacking the church “to please the Jews” was another (Acts 12:1-3, 20-24).<\/p>\n<p>As Christianity moved into the Gentile world, a new cause of Jewish persecution arose as disturbances began to occur in the synagogues (Acts 13:44-45, 50; 14:1-6, 19; 17:1, 5, 13; 18:4-6, 12). In addition, the healing of the slave girl at Philippi led to the disciples’ imprisonment (16:19-24); at Ephesus, the effect of Christian preaching on the trade of idol makers occasioned a dangerous threat, which the authorities averted (19:23-41). Paul averted the plot of more than 40 men who vowed to ambush him and kill him (21:4-36; 23:12-15). And the book of Acts closes with Paul awaiting trial before Caesar (28:30-31).<\/p>\n<p>Throughout this period, persecution of Christians was sporadic, local, and mainly Jewish, provoked by envy of the church’s missionary success. Officially, Christianity, as a Jewish sect (Acts 24:5, 14), shared the state’s legal recognition won by the Jews. Thus, Paul received Roman protection at Paphos, Philippi, Corinth, Ephesus, and Jerusalem from governors Felix and Festus and their adviser Herod Agrippa, as well as from the centurion conveying him to Rome. This explains Paul’s confident appeal to Caesar; an imperial acquittal would ensure Christianity freedom from harassment throughout the empire.<\/p>\n<p>Paul’s attitude to persecution included regretful remembrance of his own persecuting days (Acts 22:4; 26:9-11; Gal 1:22-24), deliberate acceptance of risks in obedience to Christ (Acts 20:22-24; 21:13), continual warning that tribulation is inseparable from discipleship (Acts 14:22; Rom 5:3; 12:12; 1 Thes 3:4), and assurance that in every form of tribulation Christians are more than conquerors (Rom 8:35-37).<\/p>\n<p>Almost certainly, Paul was beheaded during fierce persecution at Rome following the fire for which the Christians were blamed. Christians were often accused of “atheism” (rejecting polytheism), of appealing only to slave classes, of “scandalous” love feasts, and unsociable, austere behavior (cf. Jn 15:19), making them a popular target for blame.<\/p>\n<p>About this time, Peter warned Christians in the East of the danger confronting the church. For a little while, “various trials” only prove the genuineness of faith (1 Pt 1:6). Slander should be answered by blameless living. Honor should be paid to the authorities. Suffering for righteousness should be accepted without fear. Let Christians prepare respectful defenses, with consciences clear of blame. If they suffer for doing right, remember that Christ did too—for them. Thus they must “arm” themselves for suffering (4:1), and not be surprised at persecution as “something strange” (v 12). They are sharing Christ’s sufferings. His final word is “Stand fast!”<\/p>\n<p>Mark, too, is thought to have written at this time for the benefit of the suffering Roman church. His Gospel dwells upon Christ’s conflict, its causes and forms, and vividly portrays Christ’s own heroic death. Like Peter, Mark meets persecution by pointing back to the suffering Lord.<\/p>\n<p>Somewhat later, Christianity was exposed as an “illegal religion,” no longer a protected sect of Judaism, by the introduction into synagogue services of a prayer against “Nazarenes,” which Christians could not offer. Thereafter, the church was liable to official suppression. Rome readily incorporated old, national religions into state rituals for the sake of imperial unity, but she resisted new, nonconformist movements, especially those with secret meetings (i.e., the Eucharist), as politically dangerous (cf. Acts 17:6-7).<\/p>\n<p>Toward the end of the century, faced with a growing church and political unrest, the state required public “worship” of “the genius of Rome” alongside any other religious rites. In Domitian’s reign (<span>AD<\/span> 81–96) this became worship of the living emperor, with elaborate temples and an official priesthood. When Christians refused, acknowledging Jesus alone as divine Lord, official, and increasingly barbaric, persecution began. It is probable that Revelation reflects this situation (Rv 1:9; 2:13; 6:9; 13; 19:2). So the Bible ends as it began, with the theme of the persecution of the people of God.<\/p>\n<p><em>See also<\/em> Suffering; Tribulation.<\/p>","content_en":"<h3>PERSECUTION<\/h3>\n<p>Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-treatment of Israel in Egypt, like her later oppression by the Philistines, Midianites, and others, had economic and political grounds. For those refusing to accept the royal policy of syncretism, official tolerance of injustice, and pagan immoralities, persecution becomes frequent—from Elijah’s period onward (1 Kgs 19:10). Later prophets, as spokesmen of uncompromising truth and the claims of divine law in the face of social evils, suffered severely at the hands of the ruling classes, so that persecution became, in Jewish eyes, the hallmark of the true prophet (2 Chr 36:15-16; Mt 5:12; 23:29-37; Acts 7:52; Heb 11:32-38).<\/p>\n<p>Daniel’s stories illustrate persecution during the exile. On the return under foreign rule, strict Jews sought to preserve the nation’s identity and religion amid alien pressures and the compromises of lax Jews anxious for accommodation and prosperity (1 Macc 1:11-15; 2:42-48). The result was the social oppression and harassment that made the repeated pleas for vindication and divine intervention, in such psalms as 10, 69, 140, and 149, painfully relevant in postexilic worship. This persecution reached a horrifying climax of cruelty during the Maccabean age, provoking armed resistance in response (2 Macc 6–7; Heb 11:35-38).<\/p>\n<p>Thus, despite her confidence in God’s sovereignty and “protection,” Israel learned that right does not always prosper in this world, that faithfulness to truth does not ensure immunity from suffering, sacrifice, or martyrdom.<\/p>\n<p>This acceptance of the high cost of righteousness was inherited by Christianity. Jesus repeatedly warned of persecution, even within households, and urged “armed” preparation for it, promising the Spirit’s assistance at judicial examinations (Mt 5:11-12; 10:16-23, 34-36; 23:34; Lk 6:26; 22:35-36). Jesus was deeply angered by the murder of John the Baptist by Herod (Lk 23:9), and he foresaw his own fate. Because he criticized the legalism and nationalism of the Pharisees, and the compromises of the Sadducees to protect their own privileges (Jn 11:47-50), and because he disappointed the militaristic hopes set upon the Messiah by the common people, Jesus knew he would be rejected. His call to discipleship came to include warnings of danger, reviling, slander, accusation, flogging, arraignment before courts, hatred, and death. He frankly invited followers to prepare for his crucifixion, as the only way to life and the kingdom (Mt 16:21-26; 20:17-22; Mk 10:29-30; Jn 15:18-25; 16:1-4). Jesus was killed on the charges of subverting the nation, forbidding payment of taxes to the Romans, and claiming to be king (Lk 23:2).<\/p>\n<p>The first persecution of the church by Jewish authorities was provoked mainly by Peter’s accusations concerning the murder of the Messiah. As apostolic influence increased, official action came to include imprisonment and beating (Acts 5:17, 40). The powerful advocacy of the Hellenist Stephen provoked a Jewish mob to stone him (Acts 6–7)—the signal for “a great persecution,” scattering most Christians from Jerusalem. The conversion of the archpersecutor Saul of Tarsus marked a resounding victory over opposition, and Herod’s sudden death just after attacking the church “to please the Jews” was another (Acts 12:1-3, 20-24).<\/p>\n<p>As Christianity moved into the Gentile world, a new cause of Jewish persecution arose as disturbances began to occur in the synagogues (Acts 13:44-45, 50; 14:1-6, 19; 17:1, 5, 13; 18:4-6, 12). In addition, the healing of the slave girl at Philippi led to the disciples’ imprisonment (16:19-24); at Ephesus, the effect of Christian preaching on the trade of idol makers occasioned a dangerous threat, which the authorities averted (19:23-41). Paul averted the plot of more than 40 men who vowed to ambush him and kill him (21:4-36; 23:12-15). And the book of Acts closes with Paul awaiting trial before Caesar (28:30-31).<\/p>\n<p>Throughout this period, persecution of Christians was sporadic, local, and mainly Jewish, provoked by envy of the church’s missionary success. Officially, Christianity, as a Jewish sect (Acts 24:5, 14), shared the state’s legal recognition won by the Jews. Thus, Paul received Roman protection at Paphos, Philippi, Corinth, Ephesus, and Jerusalem from governors Felix and Festus and their adviser Herod Agrippa, as well as from the centurion conveying him to Rome. This explains Paul’s confident appeal to Caesar; an imperial acquittal would ensure Christianity freedom from harassment throughout the empire.<\/p>\n<p>Paul’s attitude to persecution included regretful remembrance of his own persecuting days (Acts 22:4; 26:9-11; Gal 1:22-24), deliberate acceptance of risks in obedience to Christ (Acts 20:22-24; 21:13), continual warning that tribulation is inseparable from discipleship (Acts 14:22; Rom 5:3; 12:12; 1 Thes 3:4), and assurance that in every form of tribulation Christians are more than conquerors (Rom 8:35-37).<\/p>\n<p>Almost certainly, Paul was beheaded during fierce persecution at Rome following the fire for which the Christians were blamed. Christians were often accused of “atheism” (rejecting polytheism), of appealing only to slave classes, of “scandalous” love feasts, and unsociable, austere behavior (cf. Jn 15:19), making them a popular target for blame.<\/p>\n<p>About this time, Peter warned Christians in the East of the danger confronting the church. For a little while, “various trials” only prove the genuineness of faith (1 Pt 1:6). Slander should be answered by blameless living. Honor should be paid to the authorities. Suffering for righteousness should be accepted without fear. Let Christians prepare respectful defenses, with consciences clear of blame. If they suffer for doing right, remember that Christ did too—for them. Thus they must “arm” themselves for suffering (4:1), and not be surprised at persecution as “something strange” (v 12). They are sharing Christ’s sufferings. His final word is “Stand fast!”<\/p>\n<p>Mark, too, is thought to have written at this time for the benefit of the suffering Roman church. His Gospel dwells upon Christ’s conflict, its causes and forms, and vividly portrays Christ’s own heroic death. Like Peter, Mark meets persecution by pointing back to the suffering Lord.<\/p>\n<p>Somewhat later, Christianity was exposed as an “illegal religion,” no longer a protected sect of Judaism, by the introduction into synagogue services of a prayer against “Nazarenes,” which Christians could not offer. Thereafter, the church was liable to official suppression. Rome readily incorporated old, national religions into state rituals for the sake of imperial unity, but she resisted new, nonconformist movements, especially those with secret meetings (i.e., the Eucharist), as politically dangerous (cf. Acts 17:6-7).<\/p>\n<p>Toward the end of the century, faced with a growing church and political unrest, the state required public “worship” of “the genius of Rome” alongside any other religious rites. In Domitian’s reign (<span>AD<\/span> 81–96) this became worship of the living emperor, with elaborate temples and an official priesthood. When Christians refused, acknowledging Jesus alone as divine Lord, official, and increasingly barbaric, persecution began. It is probable that Revelation reflects this situation (Rv 1:9; 2:13; 6:9; 13; 19:2). So the Bible ends as it began, with the theme of the persecution of the people of God.<\/p>\n<p><em>See also<\/em> Suffering; Tribulation.<\/p>","summary_ro":"PERSECUTION Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-t...","summary_en":"PERSECUTION Infliction of suffering, injury, or death on others because of their identity or beliefs. The Bible begins with an account of the persecution of the righteous by the unrighteous (Gn 4:3-7, “regard for Abel”; Mt 23:35; Heb 11:4). The Wisdom of Solomon (Wisd of Sol 2:12-20) dramatically illustrates the envy and guilt that prompt such persecution. Lot’s experience, likewise, illustrates the suffering involved in refusing to conform to popular behavior (Gn 19:9; 2 Pt 2:7-8). The ill-t...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"38":[{"id":8033,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Creation","title_en":"Creation","content_ro":"<h3>CREATION<\/h3>\n<p>The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3).<\/p>\n<p>Preview<\/p>\n<p>• Understanding Creation<\/p>\n<p>• Creation and Theology<\/p>\n<p>• Creation and Science<\/p>\n<p>• The Issues Surrounding Evolution<\/p>\n<p>Creation, Science, and Morality<\/p>\n<p class=\"h2\" id=\"UnderstandingCreation\">Understanding Creation<\/p>\n<p>To start a discussion about Creation with a comparison of the Genesis record and modern science is to begin at the wrong place. One should first ask what the Creation account would have meant to a Hebrew person in Bible times; then one should ask what use the prophets of Israel made of the doctrine of Creation. The following are some points to be noted.<\/p>\n<p>1. Creation was a conquering of chaos. Most creation accounts from the ancient world began with a primeval chaos. The God who could conquer chaos was understood as the true and living God. Genesis 1 is a magnificent account of how the God of Israel brought the chaos of Genesis 1:2 into an ordered cosmos.<\/p>\n<li>2. Creation was prompted by God’s good will. It was the free act of God. It is good (Gn 1:4, 10, 12, 18, 21, 25, 31). On the basis of that fact, Christians assert that life is a gift of God. The Christian affirmation stands against all the nihilisms and pessimisms found in religious and philosophical history.<\/li>\n<li>3. Creation is under the shadow of sin (Rom 8:18-25). Scripture teaches that creation today is not seen in its original pristine purity but rather is seen as a world with a large measure of ambiguity.<\/li>\n<li>4. Creation is dependent upon God. The relationship of God to his creation is set out in Ephesians 4:6. God is above all; that is, he is transcendent. God is through all; that is, he works in all things. God is in all; that is, he is divinely present or immanent in the entire creation (Ps 90:1-4; cf. Jn 1:3; 1 Cor 8:6; Col 1:16-17).<\/li>\n<li>5. Creation is by the word of God (Gn 1; Heb 11:3). Students of literature have said that the creation of the world by the “word of God” is one of the most sublime of all human thoughts. Among other things it means creation by a Person. The vast expanse of the universe and the enormous number of stars and galaxies can numb a thoughtful person into a sense of meaninglessness. But when one knows that it was all created by the word of God, one knows that a Person is behind the frigid mask of the stellar spaces (Pss 8; 19; Rom 1:20).<\/li>\n<li>6. Creation as depicted in the Bible stands up to critical examination. Scholars have studied parallel accounts of other peoples of biblical times, and none of them has the majesty and theological purity of the Genesis account.<\/li>\n<p class=\"h2\" id=\"CreationandTheology\">Creation and Theology<\/p>\n<p>The doctrine of Creation is built on the sum of all the biblical teachings on Creation. Examination of that material leads to a number of conclusions.<\/p>\n<p>1. The doctrine of Creation gives us our fundamental understanding of humanity. Men and women are in the image of God (Gn 1:26-27). That means, at least, that a human being is more than an animal, even though both were created from the dust of the earth and have much in common. Many conjectures have been made about the positive meaning of the expression “image of God.” If there is a common denominator, it is that human beings find their meaning, their destiny, and their worth in their special relationship to God.<\/p>\n<li>2. Parallel to the statement of humanity’s relationship to God is the affirmation that humanity is to be lord of God’s creation. Again, human beings are separated from the animal world, and their responsibility before God is specified (Gn 1:28; 2:15; Ps 8).<\/li>\n<li>3. Both male and female are in the image of God. That means that the divine image is borne equally by both sexes. It also means that sexuality in human beings has many more dimensions than sexuality among animals. The sexual life of human beings is therefore vastly richer than that of animals and subject to deeper corruption (Mk 10:2-9; 1 Cor 7:1-5; Eph 5:25-31; cf. Heb 13:4).<\/li>\n<li>4. The doctrine of prayer as “asking and receiving” is grounded in the providence of God, which in turn is grounded in Creation. There is meaning in petitionary prayer only if there is a sovereign Creator who can answer the petitions of his own creatures (Mt 6:5-13; Col 4:2; 1 Pt 5:6-7; Rv 8:3).<\/li>\n<li>5. The history of humanity and of Israel begins with Genesis 1. Creation begins history; it is not merely the premise of history. The God of Creation is the God of Abraham, of Moses, of the prophets, and of Jesus Christ.<\/li>\n<li>6. Creation is a witness to the existence and nature of God (Ps 19; Rom 1:18-19). In theology the expression used is “general revelation.” “General” means that it is a revelation witnessed by all people.<\/li>\n<li>7. Creation is a total creation. The Genesis account mentions certain bodies in the skies, certain creatures in the seas, certain plant and animal life on the earth. The number of species runs into the millions. Genesis does not attempt to list them but merely suggests such a list. God has made all that there is (cf. Jn 1:1-2). Therefore, there is never a threat to the believer in the Lord from any part of the universe. There is only one Lord, not many gods and lords, to whom all are called in obedience. The personal meaning is found in Romans 8:38-39, where the apostle Paul searches the entire universe and can find nothing in it, anywhere or at any time, that can separate a believer from the love of God in Christ.<\/li>\n<li>8. The chief theological use of the doctrine of Creation in the OT is to label idolatry for the sin that it is. Idolatry is the primeval lie and it leads to immorality, making a lie of one’s life.<\/li>\n<li>9. One of the remarkable doctrines of the NT is the “cosmic Christ”—which means he is the Creator and Sustainer of the universe (Jn 1:1-2; Col 1:16-17; Heb 1:3). The purpose of linking Christ with Creation is to show that he is more than a first-century Jew from Palestine.<\/li>\n<p class=\"h2\" id=\"CreationandScience\">Creation and Science<\/p>\n<p>Does science prove Creation? Some scientists have thought that the innumerable conditions necessary for life, which do as a matter of fact exist on the earth, is such a proof. That argument has been called “cosmic theology.”<\/p>\n<p>Another so-called proof of Creation from science is the “big bang” theory of the origin of the universe. Although that view has forged ahead of its competitors, it is a theory of “first states” and not of the absolute origin of all things. The Christian doctrine of creation from nothing (Latin, <em>ex nihilo<\/em>) means more than that: it means that the absolute origin, sustaining, and meaning of all things is in the living Lord of Israel and of the church.<\/p>\n<p>Another argument comes from the second law of thermodynamics and the concept of entropy. (Entropy refers to the leveling off of energy or temperature to a state in which no energy is available.) Heat systems cool off. The universe is not infinitely old or it would now be cool. Since there are still stars and suns, the universe must have been created a finite time ago. A related argument is that it was necessary to create a universe that would run down. In so running down, it supplies heat to the earth so that the drama of God and man could unfold.<\/p>\n<p class=\"h2\" id=\"TheIssuesSurroundingEvolution\">The Issues Surrounding Evolution<\/p>\n<p>When Charles Darwin proposed biological evolution in the middle of the 19th century, many evangelical Christians took exception to it. They objected even more strenuously when books were written about human evolution. Two famous debates resulted from that controversy. In England the issue was debated in 1860 before the British Association at Oxford. That debate pitted Bishop Samuel Wilberforce (against the theory) against T. H. Huxley (for the theory). Although there was no formal decision, sentiment was with Huxley. The second debate was the famous Scopes trial in Dayton, Tennessee, in 1925. William Jennings Bryan defended the law that said that John T. Scopes should be found guilty of teaching evolution in the classroom. Clarence Darrow defended Scopes. Again, the sentiment was with the proponent of evolution, Darrow (although Bryan gave a sturdier defense of his beliefs than is generally acknowledged).<\/p>\n<p>Both orthodox Roman Catholics and evangelical Protestants have taken various views of the controversy, of which only a few can be mentioned.<\/p>\n<p>1. Some argue that evolution is contrary to the teachings of Scripture and is—in the name of science—actually the supreme defiance of Scripture’s authority. Thus, no quarter must ever be given in the battle against evolution.<\/p>\n<li>2. Others find a satisfactory resolution in “theistic evolution”—that is, God began the evolutionary process.<\/li>\n<li>3. Many see the parallels between the order of fossil-bearing strata in the so-called “geological column” and the six days of Creation as too close to be accidental. For them there is essential harmony between “Genesis and geology.”<\/li>\n<li>4. Many regard evolution as a theory like all other theories, which will be made or broken in the laboratory or in fieldwork. They see the doctrine of Creation as neither for nor against evolution. It is on a different level of explanation: “Science tells how; Scripture tells why.”<\/li>\n<li>5. Jesuit paleontologist Teilhard de Chardin attempted to save Christianity from evolution by “christifying” the whole evolutionary process.<\/li>\n<li>6. British author C. S. Lewis, among others, distinguished evolution from what might be called “evolutionism.” Lewis said that the validity of evolution as a narrow scientific thesis is for scientists to decide. But the notion of a total, all-encompassing evolutionary myth, as a human pseudodoctrine of Creation, is clearly not scientific.<\/li>\n<p class=\"h2\" id=\"CreationScienceandMorality\">Creation, Science, and Morality<\/p>\n<p>The growth of world population and the spread of industrialization have produced the problem of local and worldwide pollution. The ecological crisis has been said by some scholars to be the fault of Christian faith, which inspired man—as the “lord of creation”—to exploit creation. But that is hardly the meaning of Genesis 1:28, which is an injunction to responsibility. A number of OT texts show clearly that the concern of Scripture is for human responsibility in God’s world; hence, Scripture parallels modern ecological concerns.<\/p>\n<p>Science stretches theological understanding by continually revising our knowledge of the universe, but the biblical doctrine of Creation does not retreat as science advances. For the Christian, the world studied by scientists and pondered by philosophers remains God’s created world.<\/p>\n<p><em>See also<\/em> Creation Myths; God, Being and Attributes of.<\/p>","content_en":"<h3>CREATION<\/h3>\n<p>The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3).<\/p>\n<p>Preview<\/p>\n<p>• Understanding Creation<\/p>\n<p>• Creation and Theology<\/p>\n<p>• Creation and Science<\/p>\n<p>• The Issues Surrounding Evolution<\/p>\n<p>Creation, Science, and Morality<\/p>\n<p class=\"h2\" id=\"UnderstandingCreation\">Understanding Creation<\/p>\n<p>To start a discussion about Creation with a comparison of the Genesis record and modern science is to begin at the wrong place. One should first ask what the Creation account would have meant to a Hebrew person in Bible times; then one should ask what use the prophets of Israel made of the doctrine of Creation. The following are some points to be noted.<\/p>\n<p>1. Creation was a conquering of chaos. Most creation accounts from the ancient world began with a primeval chaos. The God who could conquer chaos was understood as the true and living God. Genesis 1 is a magnificent account of how the God of Israel brought the chaos of Genesis 1:2 into an ordered cosmos.<\/p>\n<li>2. Creation was prompted by God’s good will. It was the free act of God. It is good (Gn 1:4, 10, 12, 18, 21, 25, 31). On the basis of that fact, Christians assert that life is a gift of God. The Christian affirmation stands against all the nihilisms and pessimisms found in religious and philosophical history.<\/li>\n<li>3. Creation is under the shadow of sin (Rom 8:18-25). Scripture teaches that creation today is not seen in its original pristine purity but rather is seen as a world with a large measure of ambiguity.<\/li>\n<li>4. Creation is dependent upon God. The relationship of God to his creation is set out in Ephesians 4:6. God is above all; that is, he is transcendent. God is through all; that is, he works in all things. God is in all; that is, he is divinely present or immanent in the entire creation (Ps 90:1-4; cf. Jn 1:3; 1 Cor 8:6; Col 1:16-17).<\/li>\n<li>5. Creation is by the word of God (Gn 1; Heb 11:3). Students of literature have said that the creation of the world by the “word of God” is one of the most sublime of all human thoughts. Among other things it means creation by a Person. The vast expanse of the universe and the enormous number of stars and galaxies can numb a thoughtful person into a sense of meaninglessness. But when one knows that it was all created by the word of God, one knows that a Person is behind the frigid mask of the stellar spaces (Pss 8; 19; Rom 1:20).<\/li>\n<li>6. Creation as depicted in the Bible stands up to critical examination. Scholars have studied parallel accounts of other peoples of biblical times, and none of them has the majesty and theological purity of the Genesis account.<\/li>\n<p class=\"h2\" id=\"CreationandTheology\">Creation and Theology<\/p>\n<p>The doctrine of Creation is built on the sum of all the biblical teachings on Creation. Examination of that material leads to a number of conclusions.<\/p>\n<p>1. The doctrine of Creation gives us our fundamental understanding of humanity. Men and women are in the image of God (Gn 1:26-27). That means, at least, that a human being is more than an animal, even though both were created from the dust of the earth and have much in common. Many conjectures have been made about the positive meaning of the expression “image of God.” If there is a common denominator, it is that human beings find their meaning, their destiny, and their worth in their special relationship to God.<\/p>\n<li>2. Parallel to the statement of humanity’s relationship to God is the affirmation that humanity is to be lord of God’s creation. Again, human beings are separated from the animal world, and their responsibility before God is specified (Gn 1:28; 2:15; Ps 8).<\/li>\n<li>3. Both male and female are in the image of God. That means that the divine image is borne equally by both sexes. It also means that sexuality in human beings has many more dimensions than sexuality among animals. The sexual life of human beings is therefore vastly richer than that of animals and subject to deeper corruption (Mk 10:2-9; 1 Cor 7:1-5; Eph 5:25-31; cf. Heb 13:4).<\/li>\n<li>4. The doctrine of prayer as “asking and receiving” is grounded in the providence of God, which in turn is grounded in Creation. There is meaning in petitionary prayer only if there is a sovereign Creator who can answer the petitions of his own creatures (Mt 6:5-13; Col 4:2; 1 Pt 5:6-7; Rv 8:3).<\/li>\n<li>5. The history of humanity and of Israel begins with Genesis 1. Creation begins history; it is not merely the premise of history. The God of Creation is the God of Abraham, of Moses, of the prophets, and of Jesus Christ.<\/li>\n<li>6. Creation is a witness to the existence and nature of God (Ps 19; Rom 1:18-19). In theology the expression used is “general revelation.” “General” means that it is a revelation witnessed by all people.<\/li>\n<li>7. Creation is a total creation. The Genesis account mentions certain bodies in the skies, certain creatures in the seas, certain plant and animal life on the earth. The number of species runs into the millions. Genesis does not attempt to list them but merely suggests such a list. God has made all that there is (cf. Jn 1:1-2). Therefore, there is never a threat to the believer in the Lord from any part of the universe. There is only one Lord, not many gods and lords, to whom all are called in obedience. The personal meaning is found in Romans 8:38-39, where the apostle Paul searches the entire universe and can find nothing in it, anywhere or at any time, that can separate a believer from the love of God in Christ.<\/li>\n<li>8. The chief theological use of the doctrine of Creation in the OT is to label idolatry for the sin that it is. Idolatry is the primeval lie and it leads to immorality, making a lie of one’s life.<\/li>\n<li>9. One of the remarkable doctrines of the NT is the “cosmic Christ”—which means he is the Creator and Sustainer of the universe (Jn 1:1-2; Col 1:16-17; Heb 1:3). The purpose of linking Christ with Creation is to show that he is more than a first-century Jew from Palestine.<\/li>\n<p class=\"h2\" id=\"CreationandScience\">Creation and Science<\/p>\n<p>Does science prove Creation? Some scientists have thought that the innumerable conditions necessary for life, which do as a matter of fact exist on the earth, is such a proof. That argument has been called “cosmic theology.”<\/p>\n<p>Another so-called proof of Creation from science is the “big bang” theory of the origin of the universe. Although that view has forged ahead of its competitors, it is a theory of “first states” and not of the absolute origin of all things. The Christian doctrine of creation from nothing (Latin, <em>ex nihilo<\/em>) means more than that: it means that the absolute origin, sustaining, and meaning of all things is in the living Lord of Israel and of the church.<\/p>\n<p>Another argument comes from the second law of thermodynamics and the concept of entropy. (Entropy refers to the leveling off of energy or temperature to a state in which no energy is available.) Heat systems cool off. The universe is not infinitely old or it would now be cool. Since there are still stars and suns, the universe must have been created a finite time ago. A related argument is that it was necessary to create a universe that would run down. In so running down, it supplies heat to the earth so that the drama of God and man could unfold.<\/p>\n<p class=\"h2\" id=\"TheIssuesSurroundingEvolution\">The Issues Surrounding Evolution<\/p>\n<p>When Charles Darwin proposed biological evolution in the middle of the 19th century, many evangelical Christians took exception to it. They objected even more strenuously when books were written about human evolution. Two famous debates resulted from that controversy. In England the issue was debated in 1860 before the British Association at Oxford. That debate pitted Bishop Samuel Wilberforce (against the theory) against T. H. Huxley (for the theory). Although there was no formal decision, sentiment was with Huxley. The second debate was the famous Scopes trial in Dayton, Tennessee, in 1925. William Jennings Bryan defended the law that said that John T. Scopes should be found guilty of teaching evolution in the classroom. Clarence Darrow defended Scopes. Again, the sentiment was with the proponent of evolution, Darrow (although Bryan gave a sturdier defense of his beliefs than is generally acknowledged).<\/p>\n<p>Both orthodox Roman Catholics and evangelical Protestants have taken various views of the controversy, of which only a few can be mentioned.<\/p>\n<p>1. Some argue that evolution is contrary to the teachings of Scripture and is—in the name of science—actually the supreme defiance of Scripture’s authority. Thus, no quarter must ever be given in the battle against evolution.<\/p>\n<li>2. Others find a satisfactory resolution in “theistic evolution”—that is, God began the evolutionary process.<\/li>\n<li>3. Many see the parallels between the order of fossil-bearing strata in the so-called “geological column” and the six days of Creation as too close to be accidental. For them there is essential harmony between “Genesis and geology.”<\/li>\n<li>4. Many regard evolution as a theory like all other theories, which will be made or broken in the laboratory or in fieldwork. They see the doctrine of Creation as neither for nor against evolution. It is on a different level of explanation: “Science tells how; Scripture tells why.”<\/li>\n<li>5. Jesuit paleontologist Teilhard de Chardin attempted to save Christianity from evolution by “christifying” the whole evolutionary process.<\/li>\n<li>6. British author C. S. Lewis, among others, distinguished evolution from what might be called “evolutionism.” Lewis said that the validity of evolution as a narrow scientific thesis is for scientists to decide. But the notion of a total, all-encompassing evolutionary myth, as a human pseudodoctrine of Creation, is clearly not scientific.<\/li>\n<p class=\"h2\" id=\"CreationScienceandMorality\">Creation, Science, and Morality<\/p>\n<p>The growth of world population and the spread of industrialization have produced the problem of local and worldwide pollution. The ecological crisis has been said by some scholars to be the fault of Christian faith, which inspired man—as the “lord of creation”—to exploit creation. But that is hardly the meaning of Genesis 1:28, which is an injunction to responsibility. A number of OT texts show clearly that the concern of Scripture is for human responsibility in God’s world; hence, Scripture parallels modern ecological concerns.<\/p>\n<p>Science stretches theological understanding by continually revising our knowledge of the universe, but the biblical doctrine of Creation does not retreat as science advances. For the Christian, the world studied by scientists and pondered by philosophers remains God’s created world.<\/p>\n<p><em>See also<\/em> Creation Myths; God, Being and Attributes of.<\/p>","summary_ro":"CREATION The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3). Preview • Understanding Creation • Creation and Theology • Creation and Science • The Issues Surrounding Evolution Creation, Science,...","summary_en":"CREATION The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3). Preview • Understanding Creation • Creation and Theology • Creation and Science • The Issues Surrounding Evolution Creation, Science,...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8986,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Place of the Dead","title_en":"Place of the Dead","content_ro":"<h3>DEAD, Place of the<\/h3>\n<p>Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains meager information about the dead. At death, according to some OT passages, one descends to Sheol (often translated as “grave,” “hell,” “pit,” or simply “the dead”), which at times means merely that one is laid in a grave (Nm 16:30, 33), but more often indicates an underworld. The abode of the dead is pictured as a place beneath the earth to which one “goes down” (Gn 42:38; Prv 15:24; Ez 26:20) and as a place of gloomy darkness (Jb 10:21-22), silence (Pss 94:17; 115:17), and forgetfulness (Ps 88:12). God is not remembered there and his praises are never sung (Pss 6:5; 30:9; 115:17). Even God himself, it was believed, does not remember those who are there (Ps 88:5, 11; Is 38:18). The dead were seen as permanently cut off from contact with the Lord and from participating in his activity in history. Even though the border between life and death was considered fluid (as shown by a resurrection in 2 Kgs 4:32-37 and by Samuel’s ghost in 1 Sm 28:7-25), communication with the dead was forbidden to the Jews (Dt 18:11). (Worshiping the dead was a common practice in the nations surrounding Israel.)<\/p>\n<p>Although one’s fate in the underworld could not properly be called life, it was a kind of existence, perhaps even in the company of one’s countrymen and ancestors (Gn 25:8; Ez 32:17-30). The realm of the dead was not beyond the reach of God’s power (Ps 139:8; Am 9:2; Jon 2:2). Although Sheol was pictured as a hungry monster wolfing down the living (Prv 27:20; 30:16), God’s power could save one from its grasp (Pss 49:15; 86:13). By the end of the OT period, there was even hope that one would finally be delivered from Sheol (Jb 14:13-22; 19:25-27; Pss 49:15; 73:23-28), although only Daniel expressed that hope clearly (Dn 12:1-2). So although the ancient Hebrews never looked forward to death in the same way that the apostle Paul could in the NT (2 Cor 5:1-8; Phil 1:21-23), nevertheless they did come to understand that death was not a hopeless state.<\/p>\n<p class=\"h2\" id=\"IntheIntertestamentalWritings\">In the Intertestamental Writings<\/p>\n<p>Between the exile and the beginning of the NT period (586 <span>BC<\/span>–<span>AD<\/span> 30, overlapping with the end of the OT), contact with the religions of Persia and Greece stimulated the Jews to clarify their ideas about life after death. When the OT was translated into Greek, the Greek name for the underworld, “hades,” was used to translate the Hebrew “Sheol.” In the NT, hades was carried over to become the common name for the abode of the dead.<\/p>\n<p>Along with new names came new ideas. Many different notions circulated about the place of the dead. A common one appears in the pseudepigraphal 1 Enoch 22, where the dead are said to be kept in hollow places in a great mountain waiting for the final judgment. One relatively pleasant section was reserved for the righteous and one full of torments for the wicked. Other writers continued the OT concept of hades or Sheol as a place of separation from God and from happiness (Ecclus 14:12, 16; 17:27-28).<\/p>\n<p>During that period, the Jews also began to use a new term, “Gehenna” (Hebrew “Hinnom”), the name of a valley south of Jerusalem. The valley was noted in the OT period for the abomination of child sacrifices (2 Kgs 16:3; 21:6; 23:10) and in the NT period for its smoldering garbage. Gehenna became a designation for the final place of the wicked dead, a place of fiery torment (1 Enoch 90:20-27; 2 Esd 7:70). Over against that place of punishment stood “paradise” (a Persian name for a pleasure garden), a place where the righteous would enjoy blessedness.<\/p>\n<p>All those concepts—hades, Gehenna, paradise—were molded by NT writers into forms most appropriate to the revelation of Christ.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Although the NT uses a variety of terms for the abode of the dead, it contains surprisingly few references to it—about 35 verses in all. Those passages are concentrated in the Gospels and the book of Revelation. The apostle Paul said a lot about heaven, but only Jesus and John said much about hell.<\/p>\n<p>The word “hades” is attributed to Jesus only once, in the parable of the rich man and Lazarus (Lk 16:23). In that parable hades is a place of torment where the wicked go at death. The torment is described as a “flame” that afflicts a person physically despite bodily death. All comfort is refused to those in agony.<\/p>\n<p>Although the wicked go to hades as soon as they die, their ultimate destination is Gehenna, a place of fire and worms, both indicating corruption (Mt 5:22, 29-30; 18:9; Mk 9:48, quoting from Is 66:24). Jesus also referred to Gehenna as “the outer darkness” where there will be “weeping and gnashing of teeth” (Mt 8:12; 22:13; 25:30). Evidently, after the final judgment, the wicked are sent there at the command of Christ (Jn 5:22, 27; Acts 10:42; 17:31; 2 Tm 4:1). That place of torment picks up the negative side of the OT concept of Sheol as a place of separation from God.<\/p>\n<p>As a preacher of repentance, Jesus stressed the danger of Gehenna. He had much less to say about the place of the righteous when they die. Ultimately, though, the righteous would enter into “the kingdom,” instead of Gehenna, after the last judgment (Mt 25:34). Jesus twice indicated that the righteous enter a blessed state immediately at death. Luke 16:22 refers to the dead Lazarus as being in “Abraham’s bosom,” a place of comfort and peace. Luke 23:43 calls the same place paradise in a promise that the dying thief would join Jesus there at death. Paul’s wording about paradise seems to align it with heaven (2 Cor 12:2-3), and John associates paradise with the new heaven and new earth (Rv 2:7; 21:1-2; 22:1-2).<\/p>\n<p>Paul and other writers of the NT epistles had little to say about the abode of the wicked dead. Paul spoke only in passing of “the abyss”—his term for the pit of Sheol (Rom 10:7). His reference to Christ’s descent to the “lower parts of the earth” (Eph 4:9) is probably only his way of saying that Christ, having died, went to the place of the dead. (“The lowest earth” was a term used by Jewish rabbis for Sheol\/hades\/Gehenna.) Peter spoke of Christ’s going in “spirit” after his death to some “prison” where he “preached to the spirits” (1 Pt 3:18-20). Interpretations of that passage differ. Some think that Christ entered hades and preached to the fallen angels of Noah’s day (“sons of God,” Gn 6:1-4), not that he preached to imprisoned human spirits. In 2 Peter 2:4 the prison for spirits (usually translated “hell”) comes from “Tartarus,” another Greek name for the underworld.<\/p>\n<p>Paul had much to say about the abode of the righteous dead. In his earliest letters he never mentioned their location, only that they would be resurrected (1 Cor 15; 1 Thes 4:13-17). After facing almost certain death himself (2 Cor 1:8-11), he began to discuss where the dead “went.” To die means to be with Christ, Paul said, and thus is better than life (Phil 1:23). To be “away from the body” is to be “at home with the Lord” (2 Cor 5:8). Paul probably meant that the righteous dead went directly to paradise to be with Jesus (cf. 2 Cor 12:2-4, where Paul called paradise “the third heaven”). Death has absolutely no power to separate Christians from Christ (Rom 8:38-39). Instead, it brings them into the presence of God.<\/p>\n<p>The book of Revelation contains much about the abode of the dead, especially the wicked dead. It uses two names for that place: “the abyss,” the home or prison of all evil spirits; and “hades,” the name for the place of the human dead. From the abyss (or bottomless pit) come the demonic forms that torment humanity (Rv 9:1-11) and the satanic “beast,” who kills the two witnesses and carries the “great prostitute” on its back (11:7; 17). There Satan himself will be imprisoned (20:2-3). Jesus described it as a place prepared for the devil and his angels (cf. Mt 25:41). The good news for Christians is that the abyss, or hades, is not an autonomous realm. The book of Revelation begins with Jesus’ announcement that he has the keys to hades (Rv 1:18), and in the end he will force it to give up its dead (20:13). Until then, the key to the abyss is not in the hand of Satan, but hangs on a heavenly key ring to be distributed only to the messengers of God (9:1; 20:1). In the end, hades, death, and the wicked will be cast into the lake of fire (Gehenna), where they will suffer eternal torment (19:20; 20:10, 14-15; 21:8).<\/p>\n<p>John, the writer of the Revelation, agreed with Paul that the righteous will not share the fate of the wicked at death. Instead of going to hades, they go to heaven. The martyrs appear under the altar, calling to God to avenge them (Rv 6:9-11). In another image innumerable Christians appear before the throne of God, praising him (7:9-17). Those believers, shepherded by Christ himself, suffer no hunger, thirst, discomfort, or sorrow.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>In summary, the place of the dead began in the OT as an undifferentiated, hazy idea of a place of separation from life and God. Later writers came to see that instead of one place for all (Sheol), there must be two. According to Christian teaching, the wicked enter the underworld, hades, a place of torment, where they suffer until the time of judgment; ultimately they will be cast into Gehenna, the lake of fire. Christ—not the devil—is in control of hades, as he is of the rest of creation. The righteous do not go to hades, but go directly to paradise (“Abraham’s bosom” or heaven). There they are with Christ; faith has become sight, suffering has become blessedness, and prayer has become praise. Christians believe that death, although fearful as the “last enemy,” has no torment for them. It has no power to separate them from their Lord. Rather, it brings them face-to-face with the One they love.<\/p>\n<p>This meeting may occur as soon as one dies or as soon as one is resurrected—the intervening time is of no consequence, because it is nothing more than just a time of sleep. In other words, the very next experience after death for the believer will be that of meeting Christ.<\/p>\n<p>Both Old and New Testaments speak of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus himself spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:14). At least in some of these references it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in the OT passage Daniel 12:2, it is said that death is a sleep, until the dead rise up—some to everlasting life and some to shame and everlasting contempt.<\/p>\n<p><em>See also<\/em> Gehenna; Hades; Heaven; Hell; Intermediate State; Paradise; Sheol.<\/p>","content_en":"<h3>DEAD, Place of the<\/h3>\n<p>Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains meager information about the dead. At death, according to some OT passages, one descends to Sheol (often translated as “grave,” “hell,” “pit,” or simply “the dead”), which at times means merely that one is laid in a grave (Nm 16:30, 33), but more often indicates an underworld. The abode of the dead is pictured as a place beneath the earth to which one “goes down” (Gn 42:38; Prv 15:24; Ez 26:20) and as a place of gloomy darkness (Jb 10:21-22), silence (Pss 94:17; 115:17), and forgetfulness (Ps 88:12). God is not remembered there and his praises are never sung (Pss 6:5; 30:9; 115:17). Even God himself, it was believed, does not remember those who are there (Ps 88:5, 11; Is 38:18). The dead were seen as permanently cut off from contact with the Lord and from participating in his activity in history. Even though the border between life and death was considered fluid (as shown by a resurrection in 2 Kgs 4:32-37 and by Samuel’s ghost in 1 Sm 28:7-25), communication with the dead was forbidden to the Jews (Dt 18:11). (Worshiping the dead was a common practice in the nations surrounding Israel.)<\/p>\n<p>Although one’s fate in the underworld could not properly be called life, it was a kind of existence, perhaps even in the company of one’s countrymen and ancestors (Gn 25:8; Ez 32:17-30). The realm of the dead was not beyond the reach of God’s power (Ps 139:8; Am 9:2; Jon 2:2). Although Sheol was pictured as a hungry monster wolfing down the living (Prv 27:20; 30:16), God’s power could save one from its grasp (Pss 49:15; 86:13). By the end of the OT period, there was even hope that one would finally be delivered from Sheol (Jb 14:13-22; 19:25-27; Pss 49:15; 73:23-28), although only Daniel expressed that hope clearly (Dn 12:1-2). So although the ancient Hebrews never looked forward to death in the same way that the apostle Paul could in the NT (2 Cor 5:1-8; Phil 1:21-23), nevertheless they did come to understand that death was not a hopeless state.<\/p>\n<p class=\"h2\" id=\"IntheIntertestamentalWritings\">In the Intertestamental Writings<\/p>\n<p>Between the exile and the beginning of the NT period (586 <span>BC<\/span>–<span>AD<\/span> 30, overlapping with the end of the OT), contact with the religions of Persia and Greece stimulated the Jews to clarify their ideas about life after death. When the OT was translated into Greek, the Greek name for the underworld, “hades,” was used to translate the Hebrew “Sheol.” In the NT, hades was carried over to become the common name for the abode of the dead.<\/p>\n<p>Along with new names came new ideas. Many different notions circulated about the place of the dead. A common one appears in the pseudepigraphal 1 Enoch 22, where the dead are said to be kept in hollow places in a great mountain waiting for the final judgment. One relatively pleasant section was reserved for the righteous and one full of torments for the wicked. Other writers continued the OT concept of hades or Sheol as a place of separation from God and from happiness (Ecclus 14:12, 16; 17:27-28).<\/p>\n<p>During that period, the Jews also began to use a new term, “Gehenna” (Hebrew “Hinnom”), the name of a valley south of Jerusalem. The valley was noted in the OT period for the abomination of child sacrifices (2 Kgs 16:3; 21:6; 23:10) and in the NT period for its smoldering garbage. Gehenna became a designation for the final place of the wicked dead, a place of fiery torment (1 Enoch 90:20-27; 2 Esd 7:70). Over against that place of punishment stood “paradise” (a Persian name for a pleasure garden), a place where the righteous would enjoy blessedness.<\/p>\n<p>All those concepts—hades, Gehenna, paradise—were molded by NT writers into forms most appropriate to the revelation of Christ.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Although the NT uses a variety of terms for the abode of the dead, it contains surprisingly few references to it—about 35 verses in all. Those passages are concentrated in the Gospels and the book of Revelation. The apostle Paul said a lot about heaven, but only Jesus and John said much about hell.<\/p>\n<p>The word “hades” is attributed to Jesus only once, in the parable of the rich man and Lazarus (Lk 16:23). In that parable hades is a place of torment where the wicked go at death. The torment is described as a “flame” that afflicts a person physically despite bodily death. All comfort is refused to those in agony.<\/p>\n<p>Although the wicked go to hades as soon as they die, their ultimate destination is Gehenna, a place of fire and worms, both indicating corruption (Mt 5:22, 29-30; 18:9; Mk 9:48, quoting from Is 66:24). Jesus also referred to Gehenna as “the outer darkness” where there will be “weeping and gnashing of teeth” (Mt 8:12; 22:13; 25:30). Evidently, after the final judgment, the wicked are sent there at the command of Christ (Jn 5:22, 27; Acts 10:42; 17:31; 2 Tm 4:1). That place of torment picks up the negative side of the OT concept of Sheol as a place of separation from God.<\/p>\n<p>As a preacher of repentance, Jesus stressed the danger of Gehenna. He had much less to say about the place of the righteous when they die. Ultimately, though, the righteous would enter into “the kingdom,” instead of Gehenna, after the last judgment (Mt 25:34). Jesus twice indicated that the righteous enter a blessed state immediately at death. Luke 16:22 refers to the dead Lazarus as being in “Abraham’s bosom,” a place of comfort and peace. Luke 23:43 calls the same place paradise in a promise that the dying thief would join Jesus there at death. Paul’s wording about paradise seems to align it with heaven (2 Cor 12:2-3), and John associates paradise with the new heaven and new earth (Rv 2:7; 21:1-2; 22:1-2).<\/p>\n<p>Paul and other writers of the NT epistles had little to say about the abode of the wicked dead. Paul spoke only in passing of “the abyss”—his term for the pit of Sheol (Rom 10:7). His reference to Christ’s descent to the “lower parts of the earth” (Eph 4:9) is probably only his way of saying that Christ, having died, went to the place of the dead. (“The lowest earth” was a term used by Jewish rabbis for Sheol\/hades\/Gehenna.) Peter spoke of Christ’s going in “spirit” after his death to some “prison” where he “preached to the spirits” (1 Pt 3:18-20). Interpretations of that passage differ. Some think that Christ entered hades and preached to the fallen angels of Noah’s day (“sons of God,” Gn 6:1-4), not that he preached to imprisoned human spirits. In 2 Peter 2:4 the prison for spirits (usually translated “hell”) comes from “Tartarus,” another Greek name for the underworld.<\/p>\n<p>Paul had much to say about the abode of the righteous dead. In his earliest letters he never mentioned their location, only that they would be resurrected (1 Cor 15; 1 Thes 4:13-17). After facing almost certain death himself (2 Cor 1:8-11), he began to discuss where the dead “went.” To die means to be with Christ, Paul said, and thus is better than life (Phil 1:23). To be “away from the body” is to be “at home with the Lord” (2 Cor 5:8). Paul probably meant that the righteous dead went directly to paradise to be with Jesus (cf. 2 Cor 12:2-4, where Paul called paradise “the third heaven”). Death has absolutely no power to separate Christians from Christ (Rom 8:38-39). Instead, it brings them into the presence of God.<\/p>\n<p>The book of Revelation contains much about the abode of the dead, especially the wicked dead. It uses two names for that place: “the abyss,” the home or prison of all evil spirits; and “hades,” the name for the place of the human dead. From the abyss (or bottomless pit) come the demonic forms that torment humanity (Rv 9:1-11) and the satanic “beast,” who kills the two witnesses and carries the “great prostitute” on its back (11:7; 17). There Satan himself will be imprisoned (20:2-3). Jesus described it as a place prepared for the devil and his angels (cf. Mt 25:41). The good news for Christians is that the abyss, or hades, is not an autonomous realm. The book of Revelation begins with Jesus’ announcement that he has the keys to hades (Rv 1:18), and in the end he will force it to give up its dead (20:13). Until then, the key to the abyss is not in the hand of Satan, but hangs on a heavenly key ring to be distributed only to the messengers of God (9:1; 20:1). In the end, hades, death, and the wicked will be cast into the lake of fire (Gehenna), where they will suffer eternal torment (19:20; 20:10, 14-15; 21:8).<\/p>\n<p>John, the writer of the Revelation, agreed with Paul that the righteous will not share the fate of the wicked at death. Instead of going to hades, they go to heaven. The martyrs appear under the altar, calling to God to avenge them (Rv 6:9-11). In another image innumerable Christians appear before the throne of God, praising him (7:9-17). Those believers, shepherded by Christ himself, suffer no hunger, thirst, discomfort, or sorrow.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>In summary, the place of the dead began in the OT as an undifferentiated, hazy idea of a place of separation from life and God. Later writers came to see that instead of one place for all (Sheol), there must be two. According to Christian teaching, the wicked enter the underworld, hades, a place of torment, where they suffer until the time of judgment; ultimately they will be cast into Gehenna, the lake of fire. Christ—not the devil—is in control of hades, as he is of the rest of creation. The righteous do not go to hades, but go directly to paradise (“Abraham’s bosom” or heaven). There they are with Christ; faith has become sight, suffering has become blessedness, and prayer has become praise. Christians believe that death, although fearful as the “last enemy,” has no torment for them. It has no power to separate them from their Lord. Rather, it brings them face-to-face with the One they love.<\/p>\n<p>This meeting may occur as soon as one dies or as soon as one is resurrected—the intervening time is of no consequence, because it is nothing more than just a time of sleep. In other words, the very next experience after death for the believer will be that of meeting Christ.<\/p>\n<p>Both Old and New Testaments speak of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus himself spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:14). At least in some of these references it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in the OT passage Daniel 12:2, it is said that death is a sleep, until the dead rise up—some to everlasting life and some to shame and everlasting contempt.<\/p>\n<p><em>See also<\/em> Gehenna; Hades; Heaven; Hell; Intermediate State; Paradise; Sheol.<\/p>","summary_ro":"DEAD, Place of the Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT. In the Old Testament The OT contains meager information about the dead. At death, according to some OT passages, ...","summary_en":"DEAD, Place of the Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT. In the Old Testament The OT contains meager information about the dead. At death, according to some OT passages, ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9088,"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":31389,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and Powers*, Principalities","title_en":"and Powers*, Principalities","content_ro":"<h3>PRINCIPALITIES AND POWERS*<\/h3>\n<p>Phrase familiarized by the <span>kjv<\/span>, occurring several times in Paul’s writings, and expressed by means of three Greek synonyms. The concept of principalities is signified by <span class=\"greek\" lang=\"el\">exousia<\/span> and <span class=\"greek\" lang=\"el\">archai<\/span><em>,<\/em> while powers is represented by <span class=\"greek\" lang=\"el\">dunamis<\/span><em>.<\/em> In the NT, <span class=\"greek\" lang=\"el\">exousia<\/span> describes the power inherent in authority as something confirmed by or derived from a position of prominence. There is nothing evil about this kind of authority; on the contrary, it is essentially right both morally and spiritually (Mt 21:23). It thus applies most appropriately to the authority of the Messiah (Mt 9:6; Mk 2:10), of the apostles (2 Cor 10:8; 13:10), and of human government (cf. Mt 8:9; Lk 20:20). <span class=\"greek\" lang=\"el\">Archai<\/span> has several meanings but occurs 12 times in the sense of “command,” “rule,” or “sovereignty,” 9 of which (Rom 8:38; 1 Cor 15:24; Eph 1:21; 3:10; 6:12; Col 1:16; 2:10, 15; Ti 3:1) appear in Paul’s letters. Finally <span class=\"greek\" lang=\"el\">dunamis<\/span><em>,<\/em> a common word for power, denotes the ability or strength to achieve an impressive goal (Mt 25:15; Acts 3:12).<\/p>\n<p>By using the expression “principalities and powers,” Paul was referring to the hierarchy of supernatural agencies, such as angelic beings, who worship and serve the Creator of the universe. Some commentators have divided this hierarchy into five categories, namely thrones, principalities, powers, authorities, and dominions. This categorization, however, can be arrived at only by general inference, since there is nothing in Scripture that points directly to such distinct groups. In using the phrase, Paul was probably expressing the cosmic lordship of Jesus in as colorful and dramatic a manner as possible.<\/p>\n<p>In giving Jesus a name above every other name, Paul was demonstrating the supreme lordship of Christ over all created beings, whether good or bad (Rom 14:11; Phil 2:10). As their Creator, the heavenly hosts were his subjects, acknowledging him as Lord of the universe. This affirmation was important for the Colossians, whose theology had apparently been tainted by unbiblical speculation (Col 2:8). The truth is that in Jesus there resided all the fullness of God, and this is transmitted to believers through the Lord’s Spirit.<\/p>","content_en":"<h3>PRINCIPALITIES AND POWERS*<\/h3>\n<p>Phrase familiarized by the <span>kjv<\/span>, occurring several times in Paul’s writings, and expressed by means of three Greek synonyms. The concept of principalities is signified by <span class=\"greek\" lang=\"el\">exousia<\/span> and <span class=\"greek\" lang=\"el\">archai<\/span><em>,<\/em> while powers is represented by <span class=\"greek\" lang=\"el\">dunamis<\/span><em>.<\/em> In the NT, <span class=\"greek\" lang=\"el\">exousia<\/span> describes the power inherent in authority as something confirmed by or derived from a position of prominence. There is nothing evil about this kind of authority; on the contrary, it is essentially right both morally and spiritually (Mt 21:23). It thus applies most appropriately to the authority of the Messiah (Mt 9:6; Mk 2:10), of the apostles (2 Cor 10:8; 13:10), and of human government (cf. Mt 8:9; Lk 20:20). <span class=\"greek\" lang=\"el\">Archai<\/span> has several meanings but occurs 12 times in the sense of “command,” “rule,” or “sovereignty,” 9 of which (Rom 8:38; 1 Cor 15:24; Eph 1:21; 3:10; 6:12; Col 1:16; 2:10, 15; Ti 3:1) appear in Paul’s letters. Finally <span class=\"greek\" lang=\"el\">dunamis<\/span><em>,<\/em> a common word for power, denotes the ability or strength to achieve an impressive goal (Mt 25:15; Acts 3:12).<\/p>\n<p>By using the expression “principalities and powers,” Paul was referring to the hierarchy of supernatural agencies, such as angelic beings, who worship and serve the Creator of the universe. Some commentators have divided this hierarchy into five categories, namely thrones, principalities, powers, authorities, and dominions. This categorization, however, can be arrived at only by general inference, since there is nothing in Scripture that points directly to such distinct groups. In using the phrase, Paul was probably expressing the cosmic lordship of Jesus in as colorful and dramatic a manner as possible.<\/p>\n<p>In giving Jesus a name above every other name, Paul was demonstrating the supreme lordship of Christ over all created beings, whether good or bad (Rom 14:11; Phil 2:10). As their Creator, the heavenly hosts were his subjects, acknowledging him as Lord of the universe. This affirmation was important for the Colossians, whose theology had apparently been tainted by unbiblical speculation (Col 2:8). The truth is that in Jesus there resided all the fullness of God, and this is transmitted to believers through the Lord’s Spirit.<\/p>","summary_ro":"PRINCIPALITIES AND POWERS* Phrase familiarized by the kjv, occurring several times in Paul’s writings, and expressed by means of three Greek synonyms. The concept of principalities is signified by exousia and archai, while powers is represented by dunamis. In the NT, exousia describes the power inherent in authority as something confirmed by or derived from a position of prominence. There is nothing evil about this kind of authority; on the contrary, it is essentially right both morally and s...","summary_en":"PRINCIPALITIES AND POWERS* Phrase familiarized by the kjv, occurring several times in Paul’s writings, and expressed by means of three Greek synonyms. The concept of principalities is signified by exousia and archai, while powers is represented by dunamis. In the NT, exousia describes the power inherent in authority as something confirmed by or derived from a position of prominence. There is nothing evil about this kind of authority; on the contrary, it is essentially right both morally and s...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33277,"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":67363,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Overcoming the Devil","title_en":"Overcoming the Devil","content_ro":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","content_en":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","summary_ro":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","summary_en":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94989,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Overcoming the Devil","title_en":"Overcoming the Devil","content_ro":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","content_en":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","summary_ro":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","summary_en":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122615,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Overcoming the Devil","title_en":"Overcoming the Devil","content_ro":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","content_en":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","summary_ro":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","summary_en":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150241,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Overcoming the Devil","title_en":"Overcoming the Devil","content_ro":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","content_en":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","summary_ro":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","summary_en":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","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"}}
🔍
Niciun rezultat
Nu am găsit versete care să conțină textul căutat.
Romani 8
📘 Info carte
Se încarcă...
📖 Resurse
Muzică de relaxareSelectează o piesă
0:00
Redare audio
0 piese
🍪 Folosim cookie-uri
Folosim cookie-uri esențiale pentru funcționarea platformei și cookie-uri de analiză pentru a îmbunătăți experiența ta.
Află mai multe
✝️
Logosasistentul Biserica Online
✝️
Bine ai venit! 👋
Sunt Logos, prietenul tău spiritual. Începe conversația — te ascult cu drag! ✨