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Tit 3

¹ Adu-le aminte să fie supuşi stăpânirilor şi dregătorilor, să-i asculte, să fie gata să facă orice lucru bun,

² să nu vorbească de rău pe nimeni, să nu fie gata de ceartă, ci cumpătaţi, plini de blândeţă faţă de toţi oamenii.

³ Căci şi noi eram altă dată fără minte, neascultători, rătăciţi, robiţi de tot felul de pofte şi de plăceri, trăind în răutate şi în pizmă, vrednici să fim urîţi şi urându-ne unii pe alţii.

⁴ Dar, când s-a arătat bunătatea lui Dumnezeu, Mântuitorul nostru, şi dragostea Lui de oameni,

⁵ El ne-a mântuit, nu pentru faptele, făcute de noi în neprihănire, ci pentru îndurarea Lui, prin spălarea naşterii din nou şi prin înoirea făcută de Duhul Sfânt,

⁶ pe care L-a vărsat din belşug peste noi, prin Isus Hristos, Mântuitorul nostru;

⁷ pentruca, odată socotiţi neprihăniţi prin harul Lui, să ne facem, în nădejde, moştenitori ai vieţii vecinice.

⁸ Adevărat este cuvântul acesta, şi vreau să spui apăsat aceste lucruri, pentruca cei ce au crezut în Dumnezeu, să caute să fie cei dintâi în fapte bune. Iată ce este bine şi de folos pentru oameni!

⁹ Dar de întrebările nebune, de înşirările de neamuri, de certuri şi ciorovăieli privitoare la Lege, fereşte-te, căci sânt nefolositoare şi zădarnice.

¹⁰ După întâia şi a doua mustrare, depărtează-te de cel ce aduce dezbinări,

¹¹ căci ştim că un astfel de om este un stricat şi păcătuieşte, dela sine fiind osândit.

¹² Când voi trimite la tine pe Artema sau pe Tihic, grăbeşte-te să vii la mine în Nicopoli, căci acolo m-am hotărât să iernez.

¹³ Ai grijă de legiuitorul Zena şi Apolo să nu ducă lipsă de nimic din ce le trebuie pentru călătoria lor.

¹⁴ Trebuie ca şi ai noştri să se deprindă să fie cei dintâi în fapte bune, pentru nevoile grabnice, şi să nu stea neroditori.

¹⁵ Toţi cei ce sânt cu mine îţi trimet sănătate. Spune sănătate celorce ne iubesc în credinţă. Harul să fie cu voi cu toţi! Amin

{"verseMap":{"1":[{"id":22758,"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>\nGod’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>\nPreview<\/p>\n• Historical Context<\/p>\n• Law in the Old Testament<\/p>\n• Israelite Law and the Ancient Near East<\/p>\n• Old Testament Laws<\/p>\n• Purposes of the Law<\/p>\nHistorical Context<\/p>\nWhen 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>\nYet 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>\nThe 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, niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\nHowever, 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>\nLaw in the Old Testament<\/p>\nThe OT has many words for God’s law. The most general word is Torah<\/span>,<\/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>\nSynonyms 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>\nThese 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, niv<\/span>).<\/p>\nThe 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 Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, 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 Lord<\/span>, who makes you holy” (Lv 22:32b, 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>\nHow 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>\nIsraelite Law and the Ancient Near East<\/p>\nIsrael’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>\nOld Testament Laws<\/p>\nThe 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>\nThe 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>\nThe 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>\nThe 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 lex talionis<\/em> (“law of retaliation”). The 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 justly<\/em> (without discrimination or twisting of rights), lovingly<\/em> (with a concern for the parties involved), and peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\nGod’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>\nThe 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>\nBy 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>\nThe 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>\nThe 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>\nThe 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>\nThe 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>\nBoth 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>\nThe 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>\nPurposes of the Law<\/p>\nThe 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>\nThe 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>\nThe 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>\nMaturity, 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, niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\nSee 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>\nGod’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>\nPreview<\/p>\n• Historical Context<\/p>\n• Law in the Old Testament<\/p>\n• Israelite Law and the Ancient Near East<\/p>\n• Old Testament Laws<\/p>\n• Purposes of the Law<\/p>\nHistorical Context<\/p>\nWhen 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>\nYet 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>\nThe 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, niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\nHowever, 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>\nLaw in the Old Testament<\/p>\nThe OT has many words for God’s law. The most general word is Torah<\/span>,<\/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>\nSynonyms 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>\nThese 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, niv<\/span>).<\/p>\nThe 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 Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, 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 Lord<\/span>, who makes you holy” (Lv 22:32b, 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>\nHow 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>\nIsraelite Law and the Ancient Near East<\/p>\nIsrael’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>\nOld Testament Laws<\/p>\nThe 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>\nThe 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>\nThe 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>\nThe 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 lex talionis<\/em> (“law of retaliation”). The 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 justly<\/em> (without discrimination or twisting of rights), lovingly<\/em> (with a concern for the parties involved), and peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\nGod’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>\nThe 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>\nBy 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>\nThe 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>\nThe 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>\nThe 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>\nThe 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>\nBoth 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>\nThe 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>\nPurposes of the Law<\/p>\nThe 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>\nThe 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>\nThe 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>\nMaturity, 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, niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\nSee 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":28099,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Obedience","title_en":"Obedience","content_ro":"<h3>OBEDIENCE<\/h3>\nAct or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\nObedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\nDeuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\nOne evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\nChristians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\nHowever, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\nJesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","content_en":"<h3>OBEDIENCE<\/h3>\nAct or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\nObedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\nDeuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\nOne evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\nChristians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\nHowever, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\nJesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","summary_ro":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","summary_en":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31396,"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>\nPhrase familiarized by the kjv<\/span>, occurring several times in Paul’s writings, and expressed by means of three Greek synonyms. The concept of principalities is signified by exousia<\/span> and archai<\/span>,<\/em> while powers is represented by dunamis<\/span>.<\/em> In the NT, 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). 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 dunamis<\/span>,<\/em> a common word for power, denotes the ability or strength to achieve an impressive goal (Mt 25:15; Acts 3:12).<\/p>\nBy 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>\nIn 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>\nPhrase familiarized by the kjv<\/span>, occurring several times in Paul’s writings, and expressed by means of three Greek synonyms. The concept of principalities is signified by exousia<\/span> and archai<\/span>,<\/em> while powers is represented by dunamis<\/span>.<\/em> In the NT, 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). 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 dunamis<\/span>,<\/em> a common word for power, denotes the ability or strength to achieve an impressive goal (Mt 25:15; Acts 3:12).<\/p>\nBy 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>\nIn 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":37469,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to Titus","title_en":"Letter to Titus","content_ro":"<h3>TITUS, Letter to<\/h3>\nPaul’s epistle to his coworker, Titus.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Recipient<\/p>\n• Date<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\nAuthor<\/p>\nThough this letter begins with the name and greeting of Paul (Ti 1:1-3), Paul’s authorship has been questioned by modern scholars on the grounds of its language and style, the church situation it presents, and the way that it sets forth Christian teaching. But Pauline authorship has been stoutly defended by eminent scholars and careful students who have argued that there is no reason for supposing that this epistle was written by someone else using Paul’s name, after the apostle himself had died. The differences in this epistle and Paul’s other letters are explained previously in the section on “Author” in the article “Timothy, First Letter to.”<\/p>\nRecipient<\/p>\nTitus appears to have been one of Paul’s most trusted and valuable coworkers. Paul speaks of him (2 Cor 8:23) as “my partner and coworker.” According to Titus 1:4, he owed his conversion to Paul. It is clear from Galatians 2:1-4 that he was a Gentile, as his was a test case whether gentile Christians should be compelled to be circumcised. At that time Titus was with Paul and Barnabas in Jerusalem. Much later, at the time of Paul’s third missionary journey, he had two delicate missions to carry out for Paul in Corinth: the first pertained to the strained relationship between the apostle and the Corinthian Christians; the second related to the gentile collection for the Jerusalem church (2 Cor 2:12-13; 7:5-16; 8:1-24). If 2 Timothy 4:9-18 was written at the end of Paul’s life, then Titus went to Dalmatia after the time of this letter.<\/p>\nDate<\/p>\nTo date this letter with precision is difficult. Titus was left by the apostle in Crete to continue his work (Ti 1:5). Paul was in Crete briefly on his voyage to Rome (Acts 27:7-13), but that could not have been the occasion referred to. In 3:12 Titus is called to come to Nicopolis (probably the Nicopolis in Epirus in Greece), as Paul had decided to winter there. Many have favored the view that after Paul’s first imprisonment in Rome (Acts 28:16-31) he was released, carried out further ministry in various places (including Spain, Crete, and Greece), and then was arrested, imprisoned a second time, and finally put to death. Those who do not accept Pauline authorship of Titus, date this letter, like 1 and 2 Timothy, in the generation that followed Paul’s death.<\/p>\n\nPurpose and Teaching<\/p>\nAlthough this letter is addressed to an individual colleague of the apostle, it has a minimum of personal references and exhortations. The growing and developing churches in Crete were Paul’s main concern. They were being bothered by false teachings that appear to have had Jewish elements, ascetic emphases, and a great deal of speculative discussion (Ti 1:10, 14-15: 3:9). In short, it seems that they were dealing with an early Jewish form of Gnosticism. Its advocates promoted this teaching “for base gain” (1:11, rsv<\/span>). Titus and those whom he would appoint as elders were called upon to refute the wrong teaching and to provide the believers with healthy teaching (v 9). Though this healthy teaching is not specified, it must have pertained to the saving grace of God in Christ, the renewing work of the Holy Spirit, and the future coming of the Lord Jesus (2:11-13; 3:4-7). In this letter there is constant emphasis on the lifestyle that bears out the truth of the gospel—with application to different groups in the Christian community: older men and women, young women, young men, and slaves.<\/p>\nContent<\/p>\n<h5>Salutation (1:1-4)<\/h5>\nGreetings come from Paul—whose apostleship is described as a stewardship of the gospel that promotes faith and strengthens the knowledge of the truth, hope of eternal life, and godliness of living—to Titus, spoken of as “my true son in our common faith.”<\/p>\n<h5>Titus’s Work in Crete (1:5-9)<\/h5>\nTitus was left behind in Crete to continue Paul’s work and to appoint elders in every church (cf. Acts 14:23). These elders are also called bishops (cf. 20:17, 28)—that is, those with oversight of the church. The necessary qualities of life for these positions are described (cf. 1 Tm 3:2-7).<\/p>\n<h5>Dealing with False Teachings (1:10-16)<\/h5>\nThe closing words of the previous section speak about the responsibility of elders “to encourage others with right teaching and show those who oppose it where they are wrong” (nlt<\/span>). The opposers were upsetting people, indeed “whole families,” by teaching what was not true. These false teachers were described by Paul in terms disparaging of Cretans, and as people whose lives do not demonstrate the knowledge of God that they professed to have.<\/p>\n<h5>Promoting Right Teaching (2:1-10)<\/h5>\nTitus had a particular responsibility to “promote the kind of living that reflects right teaching.” He was charged to exhort the older men to exercise self-control (2:2), and he was supposed to teach the older women to live godly lives (v 3). In turn, these women were supposed to train the younger women to live pure and loving lives in their homes so that no one will malign the word of God (vv 4-5). Younger men were to show self-control (v 6), and Titus himself was to be an example in word and life so that the opponents would have nothing bad to say about the Christians (vv 7-8). Finally, in this section slaves are taught to submit to their masters, to give good and honest service with the motivation that “then they will make the teaching about God our Savior attractive in every way” (v 10, nlt<\/span>).<\/p>\n<h5>God’s Grace (2:11-15)<\/h5>\nWhat has been said leads now to a great statement of the purpose of the revelation of the grace of God in Jesus Christ: to bring salvation to all people, who will make a complete break with godless and sensual living so that they may live upright lives with the constant expectancy of the coming again of “our great God and Savior Jesus Christ.” Their lives will show them to be a people who are God’s very own, always eager to do what is right.<\/p>\n<h5>Doing What Is Good (3:1-8)<\/h5>\nIn this section, Paul encourages Titus to tell the Christians at Crete that it is their duty to submit to rulers (cf. Rom 13:1-7; 1 Pt 2:13-17) and to be available in the community for honest work. Again, the quality of lifestyle is emphasized—in particular, courtesy and the desire for peace in relationships with others. This lifestyle comes from spiritual transformation. The means of that transformation is the saving work of Christ—not merited, but entirely of his mercy. He has brought cleansing from sin, “rebirth and renewal by the Holy Spirit.”<\/p>\n<h5>Paul’s Final Remarks and Greetings (3:9-15)<\/h5>\nIn this final section, Paul encourages Titus to avoid those who like to debate about religion for the sake of debating. And he tells Titus how to deal with those who cause divisions.<\/p>\nFollowing this, Paul tells Titus that he will send him Artemas (not mentioned otherwise in the NT) or Tychicus. Then he encourages Titus to take care of Apollos and Zenas if they pass by Crete. Titus himself is supposed to come to Paul in Nicopolis before winter.<\/p>\nThe epistle closes with a final exhortation to “good deeds” and to a spiritually fruitful life.<\/p>\nSee also<\/em> Paul, The Apostle; Timothy, First Letter to; Timothy, Second Letter to; Titus (Person) #1.<\/p>","content_en":"<h3>TITUS, Letter to<\/h3>\nPaul’s epistle to his coworker, Titus.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Recipient<\/p>\n• Date<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\nAuthor<\/p>\nThough this letter begins with the name and greeting of Paul (Ti 1:1-3), Paul’s authorship has been questioned by modern scholars on the grounds of its language and style, the church situation it presents, and the way that it sets forth Christian teaching. But Pauline authorship has been stoutly defended by eminent scholars and careful students who have argued that there is no reason for supposing that this epistle was written by someone else using Paul’s name, after the apostle himself had died. The differences in this epistle and Paul’s other letters are explained previously in the section on “Author” in the article “Timothy, First Letter to.”<\/p>\nRecipient<\/p>\nTitus appears to have been one of Paul’s most trusted and valuable coworkers. Paul speaks of him (2 Cor 8:23) as “my partner and coworker.” According to Titus 1:4, he owed his conversion to Paul. It is clear from Galatians 2:1-4 that he was a Gentile, as his was a test case whether gentile Christians should be compelled to be circumcised. At that time Titus was with Paul and Barnabas in Jerusalem. Much later, at the time of Paul’s third missionary journey, he had two delicate missions to carry out for Paul in Corinth: the first pertained to the strained relationship between the apostle and the Corinthian Christians; the second related to the gentile collection for the Jerusalem church (2 Cor 2:12-13; 7:5-16; 8:1-24). If 2 Timothy 4:9-18 was written at the end of Paul’s life, then Titus went to Dalmatia after the time of this letter.<\/p>\nDate<\/p>\nTo date this letter with precision is difficult. Titus was left by the apostle in Crete to continue his work (Ti 1:5). Paul was in Crete briefly on his voyage to Rome (Acts 27:7-13), but that could not have been the occasion referred to. In 3:12 Titus is called to come to Nicopolis (probably the Nicopolis in Epirus in Greece), as Paul had decided to winter there. Many have favored the view that after Paul’s first imprisonment in Rome (Acts 28:16-31) he was released, carried out further ministry in various places (including Spain, Crete, and Greece), and then was arrested, imprisoned a second time, and finally put to death. Those who do not accept Pauline authorship of Titus, date this letter, like 1 and 2 Timothy, in the generation that followed Paul’s death.<\/p>\n\nPurpose and Teaching<\/p>\nAlthough this letter is addressed to an individual colleague of the apostle, it has a minimum of personal references and exhortations. The growing and developing churches in Crete were Paul’s main concern. They were being bothered by false teachings that appear to have had Jewish elements, ascetic emphases, and a great deal of speculative discussion (Ti 1:10, 14-15: 3:9). In short, it seems that they were dealing with an early Jewish form of Gnosticism. Its advocates promoted this teaching “for base gain” (1:11, rsv<\/span>). Titus and those whom he would appoint as elders were called upon to refute the wrong teaching and to provide the believers with healthy teaching (v 9). Though this healthy teaching is not specified, it must have pertained to the saving grace of God in Christ, the renewing work of the Holy Spirit, and the future coming of the Lord Jesus (2:11-13; 3:4-7). In this letter there is constant emphasis on the lifestyle that bears out the truth of the gospel—with application to different groups in the Christian community: older men and women, young women, young men, and slaves.<\/p>\nContent<\/p>\n<h5>Salutation (1:1-4)<\/h5>\nGreetings come from Paul—whose apostleship is described as a stewardship of the gospel that promotes faith and strengthens the knowledge of the truth, hope of eternal life, and godliness of living—to Titus, spoken of as “my true son in our common faith.”<\/p>\n<h5>Titus’s Work in Crete (1:5-9)<\/h5>\nTitus was left behind in Crete to continue Paul’s work and to appoint elders in every church (cf. Acts 14:23). These elders are also called bishops (cf. 20:17, 28)—that is, those with oversight of the church. The necessary qualities of life for these positions are described (cf. 1 Tm 3:2-7).<\/p>\n<h5>Dealing with False Teachings (1:10-16)<\/h5>\nThe closing words of the previous section speak about the responsibility of elders “to encourage others with right teaching and show those who oppose it where they are wrong” (nlt<\/span>). The opposers were upsetting people, indeed “whole families,” by teaching what was not true. These false teachers were described by Paul in terms disparaging of Cretans, and as people whose lives do not demonstrate the knowledge of God that they professed to have.<\/p>\n<h5>Promoting Right Teaching (2:1-10)<\/h5>\nTitus had a particular responsibility to “promote the kind of living that reflects right teaching.” He was charged to exhort the older men to exercise self-control (2:2), and he was supposed to teach the older women to live godly lives (v 3). In turn, these women were supposed to train the younger women to live pure and loving lives in their homes so that no one will malign the word of God (vv 4-5). Younger men were to show self-control (v 6), and Titus himself was to be an example in word and life so that the opponents would have nothing bad to say about the Christians (vv 7-8). Finally, in this section slaves are taught to submit to their masters, to give good and honest service with the motivation that “then they will make the teaching about God our Savior attractive in every way” (v 10, nlt<\/span>).<\/p>\n<h5>God’s Grace (2:11-15)<\/h5>\nWhat has been said leads now to a great statement of the purpose of the revelation of the grace of God in Jesus Christ: to bring salvation to all people, who will make a complete break with godless and sensual living so that they may live upright lives with the constant expectancy of the coming again of “our great God and Savior Jesus Christ.” Their lives will show them to be a people who are God’s very own, always eager to do what is right.<\/p>\n<h5>Doing What Is Good (3:1-8)<\/h5>\nIn this section, Paul encourages Titus to tell the Christians at Crete that it is their duty to submit to rulers (cf. Rom 13:1-7; 1 Pt 2:13-17) and to be available in the community for honest work. Again, the quality of lifestyle is emphasized—in particular, courtesy and the desire for peace in relationships with others. This lifestyle comes from spiritual transformation. The means of that transformation is the saving work of Christ—not merited, but entirely of his mercy. He has brought cleansing from sin, “rebirth and renewal by the Holy Spirit.”<\/p>\n<h5>Paul’s Final Remarks and Greetings (3:9-15)<\/h5>\nIn this final section, Paul encourages Titus to avoid those who like to debate about religion for the sake of debating. And he tells Titus how to deal with those who cause divisions.<\/p>\nFollowing this, Paul tells Titus that he will send him Artemas (not mentioned otherwise in the NT) or Tychicus. Then he encourages Titus to take care of Apollos and Zenas if they pass by Crete. Titus himself is supposed to come to Paul in Nicopolis before winter.<\/p>\nThe epistle closes with a final exhortation to “good deeds” and to a spiritually fruitful life.<\/p>\nSee also<\/em> Paul, The Apostle; Timothy, First Letter to; Timothy, Second Letter to; Titus (Person) #1.<\/p>","summary_ro":"TITUS, Letter to Paul’s epistle to his coworker, Titus. Preview • Author • Recipient • Date • Purpose and Teaching • Content Author Though this letter begins with the name and greeting of Paul (Ti 1:1-3), Paul’s authorship has been questioned by modern scholars on the grounds of its language and style, the church situation it presents, and the way that it sets forth Christian teaching. But Pauline authorship has been stoutly defended by eminent scholars and careful students who have argued th...","summary_en":"TITUS, Letter to Paul’s epistle to his coworker, Titus. Preview • Author • Recipient • Date • Purpose and Teaching • Content Author Though this letter begins with the name and greeting of Paul (Ti 1:1-3), Paul’s authorship has been questioned by modern scholars on the grounds of its language and style, the church situation it presents, and the way that it sets forth Christian teaching. But Pauline authorship has been stoutly defended by eminent scholars and careful students who have argued th...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58676,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:1","title_en":"Study Note: Tit 3:1","content_ro":"3:1-11<\/strong> The emphasis on wholesome teaching (1:9; 2:1) continues; Paul turns now to the relationship of the Christian community with society at large (cp. 1 Tim 2:2-4). As in Titus 2:1-15, God’s instructions for his people (3:1-2) are based on his dealings with them (3:3-7; cp. study note on 2:11-15). Paul then instructs Titus to avoid fruitless disputes and to insist on beneficial teaching (3:8-11).<\/p>","content_en":"3:1-11<\/strong> The emphasis on wholesome teaching (1:9; 2:1) continues; Paul turns now to the relationship of the Christian community with society at large (cp. 1 Tim 2:2-4). As in Titus 2:1-15, God’s instructions for his people (3:1-2) are based on his dealings with them (3:3-7; cp. study note on 2:11-15). Paul then instructs Titus to avoid fruitless disputes and to insist on beneficial teaching (3:8-11).<\/p>","summary_ro":"3:1-11 The emphasis on wholesome teaching (1:9; 2:1) continues; Paul turns now to the relationship of the Christian community with society at large (cp. 1 Tim 2:2-4). As in Titus 2:1-15, God’s instructions for his people (3:1-2) are based on his dealings with them (3:3-7; cp. study note on 2:11-15). Paul then instructs Titus to avoid fruitless disputes and to insist on beneficial teaching (3:8-11).","summary_en":"3:1-11 The emphasis on wholesome teaching (1:9; 2:1) continues; Paul turns now to the relationship of the Christian community with society at large (cp. 1 Tim 2:2-4). As in Titus 2:1-15, God’s instructions for his people (3:1-2) are based on his dealings with them (3:3-7; cp. study note on 2:11-15). Paul then instructs Titus to avoid fruitless disputes and to insist on beneficial teaching (3:8-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58677,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:1","title_en":"Study Note: Tit 3:1","content_ro":"3:1<\/strong> Paul might be telling the believers<\/em> to make a clear distinction between themselves and the unruly common masses. Alternatively, the troublemakers (1:10-15; 3:10) might have adopted unruly behaviors that stemmed from their erroneous teachings (as is likely the case in 1 Tim 2:1-7). • On relations to government<\/em> . . . officers<\/em>,<\/em> see 1 Tim 2:2; Rom 13:1-7.<\/p>","content_en":"3:1<\/strong> Paul might be telling the believers<\/em> to make a clear distinction between themselves and the unruly common masses. Alternatively, the troublemakers (1:10-15; 3:10) might have adopted unruly behaviors that stemmed from their erroneous teachings (as is likely the case in 1 Tim 2:1-7). • On relations to government<\/em> . . . officers<\/em>,<\/em> see 1 Tim 2:2; Rom 13:1-7.<\/p>","summary_ro":"3:1 Paul might be telling the believers to make a clear distinction between themselves and the unruly common masses. Alternatively, the troublemakers (1:10-15; 3:10) might have adopted unruly behaviors that stemmed from their erroneous teachings (as is likely the case in 1 Tim 2:1-7). • On relations to government . . . officers, see 1 Tim 2:2; Rom 13:1-7.","summary_en":"3:1 Paul might be telling the believers to make a clear distinction between themselves and the unruly common masses. Alternatively, the troublemakers (1:10-15; 3:10) might have adopted unruly behaviors that stemmed from their erroneous teachings (as is likely the case in 1 Tim 2:1-7). • On relations to government . . . officers, see 1 Tim 2:2; Rom 13:1-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86302,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:1","title_en":"Study Note: Tit 3:1","content_ro":"3:1-11<\/strong> The emphasis on wholesome teaching (1:9; 2:1) continues; Paul turns now to the relationship of the Christian community with society at large (cp. 1 Tim 2:2-4). As in Titus 2:1-15, God’s instructions for his people (3:1-2) are based on his dealings with them (3:3-7; cp. study note on 2:11-15). Paul then instructs Titus to avoid fruitless disputes and to insist on beneficial teaching (3:8-11).<\/p>","content_en":"3:1-11<\/strong> The emphasis on wholesome teaching (1:9; 2:1) continues; Paul turns now to the relationship of the Christian community with society at large (cp. 1 Tim 2:2-4). As in Titus 2:1-15, God’s instructions for his people (3:1-2) are based on his dealings with them (3:3-7; cp. study note on 2:11-15). Paul then instructs Titus to avoid fruitless disputes and to insist on beneficial teaching (3:8-11).<\/p>","summary_ro":"3:1-11 The emphasis on wholesome teaching (1:9; 2:1) continues; Paul turns now to the relationship of the Christian community with society at large (cp. 1 Tim 2:2-4). As in Titus 2:1-15, God’s instructions for his people (3:1-2) are based on his dealings with them (3:3-7; cp. study note on 2:11-15). Paul then instructs Titus to avoid fruitless disputes and to insist on beneficial teaching (3:8-11).","summary_en":"3:1-11 The emphasis on wholesome teaching (1:9; 2:1) continues; Paul turns now to the relationship of the Christian community with society at large (cp. 1 Tim 2:2-4). As in Titus 2:1-15, God’s instructions for his people (3:1-2) are based on his dealings with them (3:3-7; cp. study note on 2:11-15). Paul then instructs Titus to avoid fruitless disputes and to insist on beneficial teaching (3:8-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86303,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:1","title_en":"Study Note: Tit 3:1","content_ro":"3:1<\/strong> Paul might be telling the believers<\/em> to make a clear distinction between themselves and the unruly common masses. Alternatively, the troublemakers (1:10-15; 3:10) might have adopted unruly behaviors that stemmed from their erroneous teachings (as is likely the case in 1 Tim 2:1-7). • On relations to government<\/em> . . . officers<\/em>,<\/em> see 1 Tim 2:2; Rom 13:1-7.<\/p>","content_en":"3:1<\/strong> Paul might be telling the believers<\/em> to make a clear distinction between themselves and the unruly common masses. Alternatively, the troublemakers (1:10-15; 3:10) might have adopted unruly behaviors that stemmed from their erroneous teachings (as is likely the case in 1 Tim 2:1-7). • On relations to government<\/em> . . . officers<\/em>,<\/em> see 1 Tim 2:2; Rom 13:1-7.<\/p>","summary_ro":"3:1 Paul might be telling the believers to make a clear distinction between themselves and the unruly common masses. Alternatively, the troublemakers (1:10-15; 3:10) might have adopted unruly behaviors that stemmed from their erroneous teachings (as is likely the case in 1 Tim 2:1-7). • On relations to government . . . officers, see 1 Tim 2:2; Rom 13:1-7.","summary_en":"3:1 Paul might be telling the believers to make a clear distinction between themselves and the unruly common masses. Alternatively, the troublemakers (1:10-15; 3:10) might have adopted unruly behaviors that stemmed from their erroneous teachings (as is likely the case in 1 Tim 2:1-7). • On relations to government . . . officers, see 1 Tim 2:2; Rom 13:1-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113928,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:1","title_en":"Study Note: Tit 3:1","content_ro":"3:1-11<\/strong> The emphasis on wholesome teaching (1:9; 2:1) continues; Paul turns now to the relationship of the Christian community with society at large (cp. 1 Tim 2:2-4). As in Titus 2:1-15, God’s instructions for his people (3:1-2) are based on his dealings with them (3:3-7; cp. study note on 2:11-15). Paul then instructs Titus to avoid fruitless disputes and to insist on beneficial teaching (3:8-11).<\/p>","content_en":"3:1-11<\/strong> The emphasis on wholesome teaching (1:9; 2:1) continues; Paul turns now to the relationship of the Christian community with society at large (cp. 1 Tim 2:2-4). As in Titus 2:1-15, God’s instructions for his people (3:1-2) are based on his dealings with them (3:3-7; cp. study note on 2:11-15). Paul then instructs Titus to avoid fruitless disputes and to insist on beneficial teaching (3:8-11).<\/p>","summary_ro":"3:1-11 The emphasis on wholesome teaching (1:9; 2:1) continues; Paul turns now to the relationship of the Christian community with society at large (cp. 1 Tim 2:2-4). As in Titus 2:1-15, God’s instructions for his people (3:1-2) are based on his dealings with them (3:3-7; cp. study note on 2:11-15). Paul then instructs Titus to avoid fruitless disputes and to insist on beneficial teaching (3:8-11).","summary_en":"3:1-11 The emphasis on wholesome teaching (1:9; 2:1) continues; Paul turns now to the relationship of the Christian community with society at large (cp. 1 Tim 2:2-4). As in Titus 2:1-15, God’s instructions for his people (3:1-2) are based on his dealings with them (3:3-7; cp. study note on 2:11-15). Paul then instructs Titus to avoid fruitless disputes and to insist on beneficial teaching (3:8-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113929,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:1","title_en":"Study Note: Tit 3:1","content_ro":"3:1<\/strong> Paul might be telling the believers<\/em> to make a clear distinction between themselves and the unruly common masses. Alternatively, the troublemakers (1:10-15; 3:10) might have adopted unruly behaviors that stemmed from their erroneous teachings (as is likely the case in 1 Tim 2:1-7). • On relations to government<\/em> . . . officers<\/em>,<\/em> see 1 Tim 2:2; Rom 13:1-7.<\/p>","content_en":"3:1<\/strong> Paul might be telling the believers<\/em> to make a clear distinction between themselves and the unruly common masses. Alternatively, the troublemakers (1:10-15; 3:10) might have adopted unruly behaviors that stemmed from their erroneous teachings (as is likely the case in 1 Tim 2:1-7). • On relations to government<\/em> . . . officers<\/em>,<\/em> see 1 Tim 2:2; Rom 13:1-7.<\/p>","summary_ro":"3:1 Paul might be telling the believers to make a clear distinction between themselves and the unruly common masses. Alternatively, the troublemakers (1:10-15; 3:10) might have adopted unruly behaviors that stemmed from their erroneous teachings (as is likely the case in 1 Tim 2:1-7). • On relations to government . . . officers, see 1 Tim 2:2; Rom 13:1-7.","summary_en":"3:1 Paul might be telling the believers to make a clear distinction between themselves and the unruly common masses. Alternatively, the troublemakers (1:10-15; 3:10) might have adopted unruly behaviors that stemmed from their erroneous teachings (as is likely the case in 1 Tim 2:1-7). • On relations to government . . . officers, see 1 Tim 2:2; Rom 13:1-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141554,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:1","title_en":"Study Note: Tit 3:1","content_ro":"3:1-11<\/strong> The emphasis on wholesome teaching (1:9; 2:1) continues; Paul turns now to the relationship of the Christian community with society at large (cp. 1 Tim 2:2-4). As in Titus 2:1-15, God’s instructions for his people (3:1-2) are based on his dealings with them (3:3-7; cp. study note on 2:11-15). Paul then instructs Titus to avoid fruitless disputes and to insist on beneficial teaching (3:8-11).<\/p>","content_en":"3:1-11<\/strong> The emphasis on wholesome teaching (1:9; 2:1) continues; Paul turns now to the relationship of the Christian community with society at large (cp. 1 Tim 2:2-4). As in Titus 2:1-15, God’s instructions for his people (3:1-2) are based on his dealings with them (3:3-7; cp. study note on 2:11-15). Paul then instructs Titus to avoid fruitless disputes and to insist on beneficial teaching (3:8-11).<\/p>","summary_ro":"3:1-11 The emphasis on wholesome teaching (1:9; 2:1) continues; Paul turns now to the relationship of the Christian community with society at large (cp. 1 Tim 2:2-4). As in Titus 2:1-15, God’s instructions for his people (3:1-2) are based on his dealings with them (3:3-7; cp. study note on 2:11-15). Paul then instructs Titus to avoid fruitless disputes and to insist on beneficial teaching (3:8-11).","summary_en":"3:1-11 The emphasis on wholesome teaching (1:9; 2:1) continues; Paul turns now to the relationship of the Christian community with society at large (cp. 1 Tim 2:2-4). As in Titus 2:1-15, God’s instructions for his people (3:1-2) are based on his dealings with them (3:3-7; cp. study note on 2:11-15). Paul then instructs Titus to avoid fruitless disputes and to insist on beneficial teaching (3:8-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141555,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:1","title_en":"Study Note: Tit 3:1","content_ro":"3:1<\/strong> Paul might be telling the believers<\/em> to make a clear distinction between themselves and the unruly common masses. Alternatively, the troublemakers (1:10-15; 3:10) might have adopted unruly behaviors that stemmed from their erroneous teachings (as is likely the case in 1 Tim 2:1-7). • On relations to government<\/em> . . . officers<\/em>,<\/em> see 1 Tim 2:2; Rom 13:1-7.<\/p>","content_en":"3:1<\/strong> Paul might be telling the believers<\/em> to make a clear distinction between themselves and the unruly common masses. Alternatively, the troublemakers (1:10-15; 3:10) might have adopted unruly behaviors that stemmed from their erroneous teachings (as is likely the case in 1 Tim 2:1-7). • On relations to government<\/em> . . . officers<\/em>,<\/em> see 1 Tim 2:2; Rom 13:1-7.<\/p>","summary_ro":"3:1 Paul might be telling the believers to make a clear distinction between themselves and the unruly common masses. Alternatively, the troublemakers (1:10-15; 3:10) might have adopted unruly behaviors that stemmed from their erroneous teachings (as is likely the case in 1 Tim 2:1-7). • On relations to government . . . officers, see 1 Tim 2:2; Rom 13:1-7.","summary_en":"3:1 Paul might be telling the believers to make a clear distinction between themselves and the unruly common masses. Alternatively, the troublemakers (1:10-15; 3:10) might have adopted unruly behaviors that stemmed from their erroneous teachings (as is likely the case in 1 Tim 2:1-7). • On relations to government . . . officers, see 1 Tim 2:2; Rom 13:1-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":5181,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Blasphemy","title_en":"Blasphemy","content_ro":"<h3>BLASPHEMY<\/h3>\nProfane or contemptuous speech or writing about (or action toward) God. In a general sense, “blasphemy” can refer to any slander, including any word or action that insults or devalues another being. In Greek literature the term was used for insulting or deriding living or dead persons, but it was extended to cover the gods as well, including both doubting the power of and mocking the nature of a god.<\/p>\nIn the OT, “blasphemy” always means to insult God, either by attacking him directly or mocking him indirectly. Either way the glory and honor of God are lessened, so blasphemy is the opposite of praise. An Israelite might directly insult the “Name” by cursing God (Lv 24:10-16) or deliberately disobey God’s law (Nm 15:30). Either of those blasphemies was punishable by death, as was idolatry, the ultimate blasphemy (Is 66:3). It was thought that Gentiles, who had never experienced the power and majesty of the Lord, were the most likely blasphemers. Thus the king of Assyria blasphemed in equating the Lord with the gods of the nations he had already conquered (2 Kgs 19:4-6, 22). For his arrogance the king was doomed by the word of the prophet Isaiah. God was also mocked when Israel was exiled (Is 52:5), when Edom derided the desolate “mountains of Israel” (Ez 35:12, kjv<\/span>), and when the enemy scoffed that God had not protected Jerusalem (Ps 74:18; 1 Macc 2:6).<\/p>\nIn the NT, blasphemy takes on the wider Greek meaning, for it includes slandering a human being (Mt 15:19; see also Rom 3:8; 1 Cor 10:30; Eph 4:31; Ti 3:2), as well as God. It even includes mocking angelic or demonic powers, which is just as wrong as mocking any other being (2 Pt 2:10-12, Jude 1:8-10). In other words, slander, derision, and mocking of any kind are totally condemned in the NT.<\/p>\nThe most common form of blasphemy in the NT is blasphemy against God. One might insult God directly (Rv 13:6; 16:9), mock his word (Ti 2:5), or reject his revelation and its bearer (Acts 6:11). Jesus was accused of blasphemy when he claimed to have a prerogative belonging to God—the power to forgive sins (Mk 2:7). John 10:33-36 reports an attempt to stone Jesus; his accusers said to him, “You, being a man, make yourself God” (v 33). Jesus was condemned by the highest Jewish court, the Sanhedrin, on the charge of blasphemy, because he claimed to be the Son of Man (the Messiah) but in their view had given no evidence that he was such an exalted personage, thus appearing to mock the Messiah and, by extension, to mock God himself (Mk 14:64).<\/p>\nNaturally the early Christians viewed Jesus’ trial from another perspective: the guards insulting Jesus (Lk 22:64-65) and the crowds and two dying robbers mocking him on the cross (Mk 15:29-32) were the real blasphemers. Observing how their Lord had been treated, the church was prepared to accept insult as their own lot, both personally (1 Cor 4:13; 1 Tm 1:13; Rv 2:9) and as a response to their message (Acts 13:45; 18:6). On the other hand, the church recognized that even Christians could blaspheme by giving way under persecution (26:11), by teaching false doctrine (2 Pt 2:2), or by behaving in an unbecoming fashion, which would bring others to think less of Christ (Rom 2:24; Ti 2:5).<\/p>\nThe Bible makes clear that blasphemy is forgivable (Mt 12:32; Mk 3:28-29), but if a person will not repent, the only remedy is to turn him or her over to Satan to be taught the lesson (1 Tm 1:20).<\/p>","content_en":"<h3>BLASPHEMY<\/h3>\nProfane or contemptuous speech or writing about (or action toward) God. In a general sense, “blasphemy” can refer to any slander, including any word or action that insults or devalues another being. In Greek literature the term was used for insulting or deriding living or dead persons, but it was extended to cover the gods as well, including both doubting the power of and mocking the nature of a god.<\/p>\nIn the OT, “blasphemy” always means to insult God, either by attacking him directly or mocking him indirectly. Either way the glory and honor of God are lessened, so blasphemy is the opposite of praise. An Israelite might directly insult the “Name” by cursing God (Lv 24:10-16) or deliberately disobey God’s law (Nm 15:30). Either of those blasphemies was punishable by death, as was idolatry, the ultimate blasphemy (Is 66:3). It was thought that Gentiles, who had never experienced the power and majesty of the Lord, were the most likely blasphemers. Thus the king of Assyria blasphemed in equating the Lord with the gods of the nations he had already conquered (2 Kgs 19:4-6, 22). For his arrogance the king was doomed by the word of the prophet Isaiah. God was also mocked when Israel was exiled (Is 52:5), when Edom derided the desolate “mountains of Israel” (Ez 35:12, kjv<\/span>), and when the enemy scoffed that God had not protected Jerusalem (Ps 74:18; 1 Macc 2:6).<\/p>\nIn the NT, blasphemy takes on the wider Greek meaning, for it includes slandering a human being (Mt 15:19; see also Rom 3:8; 1 Cor 10:30; Eph 4:31; Ti 3:2), as well as God. It even includes mocking angelic or demonic powers, which is just as wrong as mocking any other being (2 Pt 2:10-12, Jude 1:8-10). In other words, slander, derision, and mocking of any kind are totally condemned in the NT.<\/p>\nThe most common form of blasphemy in the NT is blasphemy against God. One might insult God directly (Rv 13:6; 16:9), mock his word (Ti 2:5), or reject his revelation and its bearer (Acts 6:11). Jesus was accused of blasphemy when he claimed to have a prerogative belonging to God—the power to forgive sins (Mk 2:7). John 10:33-36 reports an attempt to stone Jesus; his accusers said to him, “You, being a man, make yourself God” (v 33). Jesus was condemned by the highest Jewish court, the Sanhedrin, on the charge of blasphemy, because he claimed to be the Son of Man (the Messiah) but in their view had given no evidence that he was such an exalted personage, thus appearing to mock the Messiah and, by extension, to mock God himself (Mk 14:64).<\/p>\nNaturally the early Christians viewed Jesus’ trial from another perspective: the guards insulting Jesus (Lk 22:64-65) and the crowds and two dying robbers mocking him on the cross (Mk 15:29-32) were the real blasphemers. Observing how their Lord had been treated, the church was prepared to accept insult as their own lot, both personally (1 Cor 4:13; 1 Tm 1:13; Rv 2:9) and as a response to their message (Acts 13:45; 18:6). On the other hand, the church recognized that even Christians could blaspheme by giving way under persecution (26:11), by teaching false doctrine (2 Pt 2:2), or by behaving in an unbecoming fashion, which would bring others to think less of Christ (Rom 2:24; Ti 2:5).<\/p>\nThe Bible makes clear that blasphemy is forgivable (Mt 12:32; Mk 3:28-29), but if a person will not repent, the only remedy is to turn him or her over to Satan to be taught the lesson (1 Tm 1:20).<\/p>","summary_ro":"BLASPHEMY Profane or contemptuous speech or writing about (or action toward) God. In a general sense, “blasphemy” can refer to any slander, including any word or action that insults or devalues another being. In Greek literature the term was used for insulting or deriding living or dead persons, but it was extended to cover the gods as well, including both doubting the power of and mocking the nature of a god. In the OT, “blasphemy” always means to insult God, either by attacking him directly...","summary_en":"BLASPHEMY Profane or contemptuous speech or writing about (or action toward) God. In a general sense, “blasphemy” can refer to any slander, including any word or action that insults or devalues another being. In Greek literature the term was used for insulting or deriding living or dead persons, but it was extended to cover the gods as well, including both doubting the power of and mocking the nature of a god. In the OT, “blasphemy” always means to insult God, either by attacking him directly...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13634,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gentleness","title_en":"Gentleness","content_ro":"<h3>GENTLENESS<\/h3>\nIn the OT an attitude of humility or bending low (2 Sm 22:36, kjv<\/span>; cf. Ps 18:35, kjv<\/span>). Its adjectival and adverbial forms (“gentle,” “gently”) can mean courteous and unpretentious (Prv 15:4), quiet and tender (Dt 32:2; Is 8:6), or unharsh (2 Sm 18:5; Jb 15:11).<\/p>\nIn the NT several words are translated “gentleness,” “gentle,” or “gently.” Shades of meaning include (1) mildness, meekness, forbearance (Mt 11:29; 1 Cor 4:21; 2 Cor 10:1; Gal 5:23; 1 Tm 6:11; 1 Pt 3:4, 15), or a courteous and unassuming attitude (2 Tm 2:25); (2) kindness expressed toward others (1 Thes 2:7; 2 Tm 2:24, kjv<\/span>); and (3) fitting, fair, or seemly (1 Tm 3:3; Ti 3:2; 1 Pt 2:18). Church leaders and other believers are instructed to deal gently with those who stumble (Gal 6:1), oppose the faith (2 Tm 2:25), or are ignorant and wayward (Heb 5:2).<\/p>","content_en":"<h3>GENTLENESS<\/h3>\nIn the OT an attitude of humility or bending low (2 Sm 22:36, kjv<\/span>; cf. Ps 18:35, kjv<\/span>). Its adjectival and adverbial forms (“gentle,” “gently”) can mean courteous and unpretentious (Prv 15:4), quiet and tender (Dt 32:2; Is 8:6), or unharsh (2 Sm 18:5; Jb 15:11).<\/p>\nIn the NT several words are translated “gentleness,” “gentle,” or “gently.” Shades of meaning include (1) mildness, meekness, forbearance (Mt 11:29; 1 Cor 4:21; 2 Cor 10:1; Gal 5:23; 1 Tm 6:11; 1 Pt 3:4, 15), or a courteous and unassuming attitude (2 Tm 2:25); (2) kindness expressed toward others (1 Thes 2:7; 2 Tm 2:24, kjv<\/span>); and (3) fitting, fair, or seemly (1 Tm 3:3; Ti 3:2; 1 Pt 2:18). Church leaders and other believers are instructed to deal gently with those who stumble (Gal 6:1), oppose the faith (2 Tm 2:25), or are ignorant and wayward (Heb 5:2).<\/p>","summary_ro":"GENTLENESS In the OT an attitude of humility or bending low (2 Sm 22:36, kjv; cf. Ps 18:35, kjv). Its adjectival and adverbial forms (“gentle,” “gently”) can mean courteous and unpretentious (Prv 15:4), quiet and tender (Dt 32:2; Is 8:6), or unharsh (2 Sm 18:5; Jb 15:11). In the NT several words are translated “gentleness,” “gentle,” or “gently.” Shades of meaning include (1) mildness, meekness, forbearance (Mt 11:29; 1 Cor 4:21; 2 Cor 10:1; Gal 5:23; 1 Tm 6:11; 1 Pt 3:4, 15), or a courteous ...","summary_en":"GENTLENESS In the OT an attitude of humility or bending low (2 Sm 22:36, kjv; cf. Ps 18:35, kjv). Its adjectival and adverbial forms (“gentle,” “gently”) can mean courteous and unpretentious (Prv 15:4), quiet and tender (Dt 32:2; Is 8:6), or unharsh (2 Sm 18:5; Jb 15:11). In the NT several words are translated “gentleness,” “gentle,” or “gently.” Shades of meaning include (1) mildness, meekness, forbearance (Mt 11:29; 1 Cor 4:21; 2 Cor 10:1; Gal 5:23; 1 Tm 6:11; 1 Pt 3:4, 15), or a courteous ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":58678,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:3","title_en":"Study Note: Tit 3:3","content_ro":"3:3<\/strong> Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).<\/p>","content_en":"3:3<\/strong> Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).<\/p>","summary_ro":"3:3 Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).","summary_en":"3:3 Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86304,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:3","title_en":"Study Note: Tit 3:3","content_ro":"3:3<\/strong> Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).<\/p>","content_en":"3:3<\/strong> Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).<\/p>","summary_ro":"3:3 Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).","summary_en":"3:3 Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113930,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:3","title_en":"Study Note: Tit 3:3","content_ro":"3:3<\/strong> Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).<\/p>","content_en":"3:3<\/strong> Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).<\/p>","summary_ro":"3:3 Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).","summary_en":"3:3 Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141556,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:3","title_en":"Study Note: Tit 3:3","content_ro":"3:3<\/strong> Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).<\/p>","content_en":"3:3<\/strong> Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).<\/p>","summary_ro":"3:3 Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).","summary_en":"3:3 Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":14177,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Being and Attributes of God","title_en":"Being and Attributes of God","content_ro":"<h3>GOD, Being and Attributes of<\/h3>\nInherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption.<\/p>\nAccording to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Acts 14:16-17; 17:22-31). The fullest revelation of God’s attributes is seen in his work of redemption through Jesus Christ.<\/p>\nHow does Scripture express the characteristics of God? First, in the divine names by which God revealed himself (Gn 1:1; 2:4; 17:1; Ex 3:6, 14-15; 6:2-5). Some of God’s attributes are revealed implicitly in the biblical accounts of Creation, fall, Flood, Babel, and the exodus, and more fully in the various covenants God made with his people. To Israel, he identified himself as the God of Abraham, Isaac, and Jacob (Ex 3:15). To the pharaoh, he identified himself as the “God of Israel” or the “God of the Hebrews” (5:1-3).<\/p>\nBy the time the people of Israel had reached Mt Sinai, the revelation of God’s attributes in the biblical narrative had become more explicit: “The Lord<\/span>, the Lord<\/span>, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation” (Ex 34:6-7, rsv<\/span>). This summary is repeated elsewhere with slight variations (Nm 14:18; Neh 9:17; Ps 103:8; Jer 32:18; Jon 4:2).<\/p>\nPreview<\/p>\n• The Attributes of God<\/p>\n• Incommunicable Attributes<\/p>\n• Communicable Attributes<\/p>\nThe Attributes of God<\/p>\nThe historic Christian confessions refer to various characteristics of God without calling them attributes or classifying them. The Westminster Shorter Catechism (1647) shows a tendency toward classification, describing God as “a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.” The first four attributes qualify the others.<\/p>\nSeveral ways of classifying the attributes have been suggested. Generally such schemes divide the divine attributes into pairs: negative and positive, natural and moral, absolute and relative, immanent and eminent, intransitive and transitive, quiescent and operative, antithetical and synthetical, or incommunicable and communicable. Roman Catholics prefer the distinction of negative and positive, or natural and moral. Lutherans generally favor the distinction between quiescent and operative attributes. Reformed and evangelical scholars usually distinguish incommunicable and communicable attributes. Karl Barth grouped the attributes under freedom and love, and then proposed pairs of attributes that reflect freedom-love or love-freedom. In spite of the diversity of labels given the groups of attributes, surprising agreement exists in the attributes listed under each group.<\/p>\nThis article will make a distinction between incommunicable and communicable attributes without considering the classification itself as significant. No classification of God’s attributes is fully satisfactory. The incommunicable<\/em> attributes emphasize the absolute distinctness of God, his transcendent greatness and exalted nature. Such attributes have little or no analogy in God’s creatures. The communicable<\/em> attributes find some reflection or analogy in human beings created in God’s image. They indicate the immanence of God in relation to creatures. Yet all the attributes are God’s attributes; the distinction between God and man, between Creator and creature, is always basic.<\/p>\nIncommunicable Attributes<\/p>\nAcknowledging some diversity of theological opinion, the following attributes will be considered incommunicable: unity, spirituality, independence, immutability, eternity, and immensity. In addition, the incomprehensibility of God must be mentioned.<\/p>\nGod’s incomprehensibility<\/em> is sometimes included in lists of his attributes. It seems preferable to regard it as a description of human inability to understand God fully. Incomprehensibility is therefore not an attribute, although it is a given in every discussion of God. Through his revelation God is truly known by faith, yet no creature will ever comprehend God the Creator. Likewise, no one will ever fully understand any one of God’s attributes. Acknowledgment of God’s incomprehensibility should contribute to a spirit of humility in every consideration of God and his attributes (Pss 139:6; 145:3; Is 40:28; 55:8-9; Mt 11:25-27; Rom 11:33-36; 1 Cor 2:6-16; 13:8-13).<\/p>\nGod’s unity<\/em> is an expression of monotheism—the fact that the God of Scripture is the only, living, true God (Dt 6:4; Mk 12:29; Jn 17:3). All other gods are idols and figments of human imagination. This attribute is reflected in the first commandment: “You shall have no other gods before me” (Ex 20:3).<\/p>\nGod’s spirituality<\/em> indicates that God is not physical and is invisible. Positively it means that God is personal, living, self-conscious, and self-determining. The invisible God cannot be seen by human eyes (Ex 33:20), so the second commandment forbids every visible representation of God (20:4). Because God is Spirit, he must be worshiped in spirit and in truth (Jn 4:24).<\/p>\nGod’s independence<\/em> or self-existence indicates that he is not dependent upon anything outside himself. He is self-sufficient in his existence, in his decrees, and in all his works. God has “life in himself” (Jn 5:26) and “he himself gives life and breath and everything” (Acts 17:25). To Israel, he revealed himself as the “I Am<\/span>” (Ex 3:14), and he made Israel a covenant people for his own possession. God continues to work out his will in the world, and even though he uses various means, his independence remains intact. Thus, he enters into fellowship with his covenant people, and he publishes the gospel through human agents.<\/p>\nGod’s immutability<\/em> or constancy expresses his changelessness and his faithfulness to himself, to his decrees, promises, and works. He remains forever the same true God who undergoes no change from within or from anything outside himself. And so in James 1:17 we read: “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (rsv<\/span>). God’s oath to Abraham expressed his immutability so that his covenant people could be sure of the “unchangeable character of his purpose” (Heb 6:17). Samuel told King Saul that the Lord would not “change his mind; for he is not a man” (1 Sm 15:29, niv<\/span>; cf. Nm 23:19). “For I the Lord<\/span> do not change” (Mal 3:6). That was God’s explanation for not destroying sinful Judah; he shows mercy and keeps his covenant. Because “Jesus Christ is the same yesterday and today and forever,” Christians are warned not to be “led by diverse and strange teachings” (Heb 13:8-9).<\/p>\nGod’s immutability or constancy does not imply that he is static or immobile. He is a dynamic, living God who is constantly working (Jn 5:17). Sometimes God is described as being sorry, repenting, or changing his mind (Gn 6:6-7; 1 Sm 15:11; Jon 3:10). In their contexts, such figurative expressions show the constancy of a God who, in holiness and righteousness, always abhors sin and reacts against it. In his grace and mercy, he forgives the penitent, and he carries out his promises without fail (Ps 110:4; Is 46:10; Jer 18:7-10; Eph 1:11). Thus, the constancy of God is significant in all human relationships with him, including petitions offered in prayer.<\/p>\nGod’s eternity<\/em> indicates his transcendence over time. He is timeless and everlasting. He has no beginning or end; he does not undergo growth, development, or maturation. He existed before the creation of the world; he dwells now in eternity; he will continue as the eternal God even when history ends. Scripture speaks of God as “eternal” (Dt 33:27), “the King” (1 Tm 1:17), “the beginning and the end” (Rv 22:13). He “inhabits eternity” (Is 57:15) and his “years have no end” (Ps 102:27; cf. 2 Pt 3:8). Although God is above time and is timeless, time is his creation and history is the arena of his work. “When the time had fully come God sent forth his Son” (Gal 4:4); Jesus Christ died on a Friday and rose on the third day.<\/p>\nGod’s immensity<\/em> and omnipresence<\/em> express his transcendence over space. God fills heaven and earth (Jer 23:23-24). Heaven is his throne, and the earth his footstool, so he is not restricted to a temple building (Is 66:1; Acts 17:24). Yet God is immanent in this world and is actively at work in it to establish his kingdom. No one can hide from the omnipresent God (Ps 139:6-12). Jesus promised, “I am with you always, to the close of the age” (Mt 28:20). Since Pentecost (Acts 2), the Holy Spirit is said actually to dwell within the bodies of believers (1 Cor 6:19).<\/p>\nCommunicable Attributes<\/p>\nMany attributes of God can be classified under this heading, although it is sometimes difficult to say which biblical references to God should be regarded as attributes. A rich diversity of terminology is found in Scripture, with many synonyms. For convenience, the communicable attributes are often classified as intellectual, moral, and volitional.<\/p>\n<h5>Intellectual Attributes<\/h5>\nGod’s knowledge<\/em> indicates that in a unique way God knows himself and all things possible and actual. Omniscience<\/em> means that “he knows everything” (1 Jn 3:20). “Even before a word is on my tongue, lo, O Lord<\/span>, thou knowest it altogether” (Ps 139:4), including the secret thoughts of a person’s heart. God’s righteous judgment is rooted in the fact that he “knows the thoughts of man” (Ps 94:11). Acknowledging that God’s omniscience is incomprehensible, the psalmist finds it a source of comfort (139:1-5). All the “treasures of wisdom and knowledge” are hidden in Christ (Col 2:3); therefore, the Christian is told to bring every thought captive to obey Christ (2 Cor 10:5). Christian sanctification includes renewal in knowledge to become more like Christ (Col 3:10).<\/p>\nGod’s wisdom<\/em> indicates that he uses his knowledge in the best possible manner to achieve his goals. God’s works are varied, but they are all done in wisdom (Ps 104:24). “The Lord<\/span> by wisdom founded the earth” (Prv 3:19); his providence also displays his wisdom (Gn 50:20). Redemption through Jesus Christ reveals God’s wisdom (1 Cor 1:24) and awakens awe and praise (Rom 11:33-36). Human beings should seek wisdom (Prv 3:21)—wisdom rooted in the fear of God (Jb 28:28; Ps 111:10; Prv 9:10). Christians are said to be “wise in Christ” (1 Cor 4:10), and Christ charges them to act wisely (Mt 10:16), thus emulating the wisdom of God.<\/p>\nGod’s veracity<\/em> expresses his truthfulness and faithfulness. He is the truth and he is faithful to himself, to his Word, and to his promises (2 Tm 2:13). “God is light and in him is no darkness at all” (1 Jn 1:5); therefore, his followers are to walk in the light (vv 6-7). Jesus is “the way, and the truth, and the life” (Jn 14:6); hence, Christians are to walk in the truth and show faithfulness in their lives.<\/p>\n<h5>Moral Attributes<\/h5>\nThe most comprehensive description of God’s moral character is his goodness.<\/em> God deals bountifully and kindly with all his creatures. He is “good to all” (Ps 145:9). Jesus insisted that “no one is good but God alone” (Mk 10:18; Lk 18:19). The redeemed praise God for his goodness (1 Chr 16:34; 2 Chr 5:13; Pss 106:1; 107:1; 118:1; 136:1; Jer 33:11) and are called upon to emulate this divine characteristic (Mt 5:45; Lk 6:27-36).<\/p>\nGod’s love<\/em> is the heartbeat of the gospel. Perfect love flows among the Persons of the Trinity (Jn 3:35; 17:24). At Sinai God revealed himself as abounding in steadfast love and faithfulness (Ex 34:6-7), and all his covenantal relations with Abraham’s descendants showed his steadfast love. The chief manifestation of God’s love was the sending of his Son, Jesus Christ (Jn 3:16). The apostle John, who declared that “God is love,” pointed to the cross to indicate what that love really meant: “he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:8, 10).<\/p>\nGod’s love shown to undeserving sinners is called grace<\/em> (Eph 1:6-8; 2:7-9; Ti 3:4). Mercy<\/em> is God’s love (sometimes his goodness) shown to those in misery and distress. God is longsuffering<\/em> or patient in his love; he gives time for repentance.<\/p>\nGod’s holiness<\/em> depicts the moral purity and excellence of God. The description of Jesus’ holiness is applicable to each of the Persons of the Trinity: “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26). The root idea of holiness is to be separate or set apart. Because of his inherent holiness, God is distinct from everything impure or unholy. God alone is holy; his name is holy, and he bears the name the “Holy One” (Pss 78:41; 89:18; 99:3, 9; 111:9; Is 12:6; Jer 51:5; Rv 15:4). Angels praise God’s holiness (Is 6:3; Rv 4:8). Objects, places, and people are called holy when set apart for the worship of God. Because God is holy, his people are called to holiness (Lv 11:44-45; 19:2; 1 Pt 1:14-15). God’s discipline of his people is aimed at making them share his holiness (Heb 12:10). The holiness of God is so prominent in Scripture that some have (mistakenly) regarded it as God’s chief attribute.<\/p>\n<h5>Volitional Attributes<\/h5>\nGod’s sovereignty<\/em> indicates the divine authority with which he rules the entire creation and in his sovereign good pleasure does whatever he wills. God is King over the entire creation, and he rules the destiny of human beings and nations. He restores his kingdom through Jesus Christ; the risen Lord revealed that all authority in heaven and on earth was given to him (Mt 28:18). Election to salvation in Christ is “according to the purpose of him who accomplishes all things according to the counsel of his will” (Eph 1:11, rsv<\/span>). God’s sovereign will, though free, is not arbitrary; it is righteous and holy. He created the world and gave his law as the rule for his people’s lives; he covenants, blesses, and judges. God is the “King of kings and Lord of lords” (1 Tm 6:15); he calls all his subjects to obedient love (Dt 6:4-5; Mt 22:37-40; 1 Jn 5:3).<\/p>\nGod’s sovereign power<\/em> means that he is without bounds or limit in ability; he is omnipotent<\/em> or almighty (Rv 4:8). By his powerful word, he created all things, and upholds “the universe by his word of power” (Heb 1:3). There is nothing too hard for the Lord God Almighty (Gn 18:14; Jer 32:27; Mt 19:26); he keeps his gracious covenant and fulfills all his promises (Lk 1:37; 2 Tm 2:13; Heb 6:18). The gospel is “the power of God for salvation” (Rom 1:16), for Christ is “the power of God” to save (1 Cor 1:24). Hence, believers must come to know “the immeasurable greatness of his power in us who believe, according to the working of his great might which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places” (Eph 1:19-20, rsv<\/span>).<\/p>\n<h5>God’s Glory<\/h5>\nAll the attributes of God are summarized in Scripture’s references to the glory<\/em> of God. The majesty, splendor, beauty, and brilliance of God who dwells in unapproachable light are expressed by this indefinable term. The God of glory appeared to our father Abraham (Acts 7:2); God showed his glory to Moses (Ex 33:18-19; 34:6-7). The God of the Lord Jesus Christ is the Father of glory (Eph 1:17). The heavens declare the glory of God (Ps 19:1); the majesty and glory of God fill heaven and earth (8:1). When finally every tongue shall confess Jesus as Lord, it will be for the glory of God the Father (Phil 2:11). Human beings were created for God’s glory, and Christian believers are instructed to do everything for the glory of God (1 Cor 10:31), thus reflecting in themselves his inherent glory.<\/p>","content_en":"<h3>GOD, Being and Attributes of<\/h3>\nInherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption.<\/p>\nAccording to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Acts 14:16-17; 17:22-31). The fullest revelation of God’s attributes is seen in his work of redemption through Jesus Christ.<\/p>\nHow does Scripture express the characteristics of God? First, in the divine names by which God revealed himself (Gn 1:1; 2:4; 17:1; Ex 3:6, 14-15; 6:2-5). Some of God’s attributes are revealed implicitly in the biblical accounts of Creation, fall, Flood, Babel, and the exodus, and more fully in the various covenants God made with his people. To Israel, he identified himself as the God of Abraham, Isaac, and Jacob (Ex 3:15). To the pharaoh, he identified himself as the “God of Israel” or the “God of the Hebrews” (5:1-3).<\/p>\nBy the time the people of Israel had reached Mt Sinai, the revelation of God’s attributes in the biblical narrative had become more explicit: “The Lord<\/span>, the Lord<\/span>, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation” (Ex 34:6-7, rsv<\/span>). This summary is repeated elsewhere with slight variations (Nm 14:18; Neh 9:17; Ps 103:8; Jer 32:18; Jon 4:2).<\/p>\nPreview<\/p>\n• The Attributes of God<\/p>\n• Incommunicable Attributes<\/p>\n• Communicable Attributes<\/p>\nThe Attributes of God<\/p>\nThe historic Christian confessions refer to various characteristics of God without calling them attributes or classifying them. The Westminster Shorter Catechism (1647) shows a tendency toward classification, describing God as “a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.” The first four attributes qualify the others.<\/p>\nSeveral ways of classifying the attributes have been suggested. Generally such schemes divide the divine attributes into pairs: negative and positive, natural and moral, absolute and relative, immanent and eminent, intransitive and transitive, quiescent and operative, antithetical and synthetical, or incommunicable and communicable. Roman Catholics prefer the distinction of negative and positive, or natural and moral. Lutherans generally favor the distinction between quiescent and operative attributes. Reformed and evangelical scholars usually distinguish incommunicable and communicable attributes. Karl Barth grouped the attributes under freedom and love, and then proposed pairs of attributes that reflect freedom-love or love-freedom. In spite of the diversity of labels given the groups of attributes, surprising agreement exists in the attributes listed under each group.<\/p>\nThis article will make a distinction between incommunicable and communicable attributes without considering the classification itself as significant. No classification of God’s attributes is fully satisfactory. The incommunicable<\/em> attributes emphasize the absolute distinctness of God, his transcendent greatness and exalted nature. Such attributes have little or no analogy in God’s creatures. The communicable<\/em> attributes find some reflection or analogy in human beings created in God’s image. They indicate the immanence of God in relation to creatures. Yet all the attributes are God’s attributes; the distinction between God and man, between Creator and creature, is always basic.<\/p>\nIncommunicable Attributes<\/p>\nAcknowledging some diversity of theological opinion, the following attributes will be considered incommunicable: unity, spirituality, independence, immutability, eternity, and immensity. In addition, the incomprehensibility of God must be mentioned.<\/p>\nGod’s incomprehensibility<\/em> is sometimes included in lists of his attributes. It seems preferable to regard it as a description of human inability to understand God fully. Incomprehensibility is therefore not an attribute, although it is a given in every discussion of God. Through his revelation God is truly known by faith, yet no creature will ever comprehend God the Creator. Likewise, no one will ever fully understand any one of God’s attributes. Acknowledgment of God’s incomprehensibility should contribute to a spirit of humility in every consideration of God and his attributes (Pss 139:6; 145:3; Is 40:28; 55:8-9; Mt 11:25-27; Rom 11:33-36; 1 Cor 2:6-16; 13:8-13).<\/p>\nGod’s unity<\/em> is an expression of monotheism—the fact that the God of Scripture is the only, living, true God (Dt 6:4; Mk 12:29; Jn 17:3). All other gods are idols and figments of human imagination. This attribute is reflected in the first commandment: “You shall have no other gods before me” (Ex 20:3).<\/p>\nGod’s spirituality<\/em> indicates that God is not physical and is invisible. Positively it means that God is personal, living, self-conscious, and self-determining. The invisible God cannot be seen by human eyes (Ex 33:20), so the second commandment forbids every visible representation of God (20:4). Because God is Spirit, he must be worshiped in spirit and in truth (Jn 4:24).<\/p>\nGod’s independence<\/em> or self-existence indicates that he is not dependent upon anything outside himself. He is self-sufficient in his existence, in his decrees, and in all his works. God has “life in himself” (Jn 5:26) and “he himself gives life and breath and everything” (Acts 17:25). To Israel, he revealed himself as the “I Am<\/span>” (Ex 3:14), and he made Israel a covenant people for his own possession. God continues to work out his will in the world, and even though he uses various means, his independence remains intact. Thus, he enters into fellowship with his covenant people, and he publishes the gospel through human agents.<\/p>\nGod’s immutability<\/em> or constancy expresses his changelessness and his faithfulness to himself, to his decrees, promises, and works. He remains forever the same true God who undergoes no change from within or from anything outside himself. And so in James 1:17 we read: “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (rsv<\/span>). God’s oath to Abraham expressed his immutability so that his covenant people could be sure of the “unchangeable character of his purpose” (Heb 6:17). Samuel told King Saul that the Lord would not “change his mind; for he is not a man” (1 Sm 15:29, niv<\/span>; cf. Nm 23:19). “For I the Lord<\/span> do not change” (Mal 3:6). That was God’s explanation for not destroying sinful Judah; he shows mercy and keeps his covenant. Because “Jesus Christ is the same yesterday and today and forever,” Christians are warned not to be “led by diverse and strange teachings” (Heb 13:8-9).<\/p>\nGod’s immutability or constancy does not imply that he is static or immobile. He is a dynamic, living God who is constantly working (Jn 5:17). Sometimes God is described as being sorry, repenting, or changing his mind (Gn 6:6-7; 1 Sm 15:11; Jon 3:10). In their contexts, such figurative expressions show the constancy of a God who, in holiness and righteousness, always abhors sin and reacts against it. In his grace and mercy, he forgives the penitent, and he carries out his promises without fail (Ps 110:4; Is 46:10; Jer 18:7-10; Eph 1:11). Thus, the constancy of God is significant in all human relationships with him, including petitions offered in prayer.<\/p>\nGod’s eternity<\/em> indicates his transcendence over time. He is timeless and everlasting. He has no beginning or end; he does not undergo growth, development, or maturation. He existed before the creation of the world; he dwells now in eternity; he will continue as the eternal God even when history ends. Scripture speaks of God as “eternal” (Dt 33:27), “the King” (1 Tm 1:17), “the beginning and the end” (Rv 22:13). He “inhabits eternity” (Is 57:15) and his “years have no end” (Ps 102:27; cf. 2 Pt 3:8). Although God is above time and is timeless, time is his creation and history is the arena of his work. “When the time had fully come God sent forth his Son” (Gal 4:4); Jesus Christ died on a Friday and rose on the third day.<\/p>\nGod’s immensity<\/em> and omnipresence<\/em> express his transcendence over space. God fills heaven and earth (Jer 23:23-24). Heaven is his throne, and the earth his footstool, so he is not restricted to a temple building (Is 66:1; Acts 17:24). Yet God is immanent in this world and is actively at work in it to establish his kingdom. No one can hide from the omnipresent God (Ps 139:6-12). Jesus promised, “I am with you always, to the close of the age” (Mt 28:20). Since Pentecost (Acts 2), the Holy Spirit is said actually to dwell within the bodies of believers (1 Cor 6:19).<\/p>\nCommunicable Attributes<\/p>\nMany attributes of God can be classified under this heading, although it is sometimes difficult to say which biblical references to God should be regarded as attributes. A rich diversity of terminology is found in Scripture, with many synonyms. For convenience, the communicable attributes are often classified as intellectual, moral, and volitional.<\/p>\n<h5>Intellectual Attributes<\/h5>\nGod’s knowledge<\/em> indicates that in a unique way God knows himself and all things possible and actual. Omniscience<\/em> means that “he knows everything” (1 Jn 3:20). “Even before a word is on my tongue, lo, O Lord<\/span>, thou knowest it altogether” (Ps 139:4), including the secret thoughts of a person’s heart. God’s righteous judgment is rooted in the fact that he “knows the thoughts of man” (Ps 94:11). Acknowledging that God’s omniscience is incomprehensible, the psalmist finds it a source of comfort (139:1-5). All the “treasures of wisdom and knowledge” are hidden in Christ (Col 2:3); therefore, the Christian is told to bring every thought captive to obey Christ (2 Cor 10:5). Christian sanctification includes renewal in knowledge to become more like Christ (Col 3:10).<\/p>\nGod’s wisdom<\/em> indicates that he uses his knowledge in the best possible manner to achieve his goals. God’s works are varied, but they are all done in wisdom (Ps 104:24). “The Lord<\/span> by wisdom founded the earth” (Prv 3:19); his providence also displays his wisdom (Gn 50:20). Redemption through Jesus Christ reveals God’s wisdom (1 Cor 1:24) and awakens awe and praise (Rom 11:33-36). Human beings should seek wisdom (Prv 3:21)—wisdom rooted in the fear of God (Jb 28:28; Ps 111:10; Prv 9:10). Christians are said to be “wise in Christ” (1 Cor 4:10), and Christ charges them to act wisely (Mt 10:16), thus emulating the wisdom of God.<\/p>\nGod’s veracity<\/em> expresses his truthfulness and faithfulness. He is the truth and he is faithful to himself, to his Word, and to his promises (2 Tm 2:13). “God is light and in him is no darkness at all” (1 Jn 1:5); therefore, his followers are to walk in the light (vv 6-7). Jesus is “the way, and the truth, and the life” (Jn 14:6); hence, Christians are to walk in the truth and show faithfulness in their lives.<\/p>\n<h5>Moral Attributes<\/h5>\nThe most comprehensive description of God’s moral character is his goodness.<\/em> God deals bountifully and kindly with all his creatures. He is “good to all” (Ps 145:9). Jesus insisted that “no one is good but God alone” (Mk 10:18; Lk 18:19). The redeemed praise God for his goodness (1 Chr 16:34; 2 Chr 5:13; Pss 106:1; 107:1; 118:1; 136:1; Jer 33:11) and are called upon to emulate this divine characteristic (Mt 5:45; Lk 6:27-36).<\/p>\nGod’s love<\/em> is the heartbeat of the gospel. Perfect love flows among the Persons of the Trinity (Jn 3:35; 17:24). At Sinai God revealed himself as abounding in steadfast love and faithfulness (Ex 34:6-7), and all his covenantal relations with Abraham’s descendants showed his steadfast love. The chief manifestation of God’s love was the sending of his Son, Jesus Christ (Jn 3:16). The apostle John, who declared that “God is love,” pointed to the cross to indicate what that love really meant: “he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:8, 10).<\/p>\nGod’s love shown to undeserving sinners is called grace<\/em> (Eph 1:6-8; 2:7-9; Ti 3:4). Mercy<\/em> is God’s love (sometimes his goodness) shown to those in misery and distress. God is longsuffering<\/em> or patient in his love; he gives time for repentance.<\/p>\nGod’s holiness<\/em> depicts the moral purity and excellence of God. The description of Jesus’ holiness is applicable to each of the Persons of the Trinity: “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26). The root idea of holiness is to be separate or set apart. Because of his inherent holiness, God is distinct from everything impure or unholy. God alone is holy; his name is holy, and he bears the name the “Holy One” (Pss 78:41; 89:18; 99:3, 9; 111:9; Is 12:6; Jer 51:5; Rv 15:4). Angels praise God’s holiness (Is 6:3; Rv 4:8). Objects, places, and people are called holy when set apart for the worship of God. Because God is holy, his people are called to holiness (Lv 11:44-45; 19:2; 1 Pt 1:14-15). God’s discipline of his people is aimed at making them share his holiness (Heb 12:10). The holiness of God is so prominent in Scripture that some have (mistakenly) regarded it as God’s chief attribute.<\/p>\n<h5>Volitional Attributes<\/h5>\nGod’s sovereignty<\/em> indicates the divine authority with which he rules the entire creation and in his sovereign good pleasure does whatever he wills. God is King over the entire creation, and he rules the destiny of human beings and nations. He restores his kingdom through Jesus Christ; the risen Lord revealed that all authority in heaven and on earth was given to him (Mt 28:18). Election to salvation in Christ is “according to the purpose of him who accomplishes all things according to the counsel of his will” (Eph 1:11, rsv<\/span>). God’s sovereign will, though free, is not arbitrary; it is righteous and holy. He created the world and gave his law as the rule for his people’s lives; he covenants, blesses, and judges. God is the “King of kings and Lord of lords” (1 Tm 6:15); he calls all his subjects to obedient love (Dt 6:4-5; Mt 22:37-40; 1 Jn 5:3).<\/p>\nGod’s sovereign power<\/em> means that he is without bounds or limit in ability; he is omnipotent<\/em> or almighty (Rv 4:8). By his powerful word, he created all things, and upholds “the universe by his word of power” (Heb 1:3). There is nothing too hard for the Lord God Almighty (Gn 18:14; Jer 32:27; Mt 19:26); he keeps his gracious covenant and fulfills all his promises (Lk 1:37; 2 Tm 2:13; Heb 6:18). The gospel is “the power of God for salvation” (Rom 1:16), for Christ is “the power of God” to save (1 Cor 1:24). Hence, believers must come to know “the immeasurable greatness of his power in us who believe, according to the working of his great might which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places” (Eph 1:19-20, rsv<\/span>).<\/p>\n<h5>God’s Glory<\/h5>\nAll the attributes of God are summarized in Scripture’s references to the glory<\/em> of God. The majesty, splendor, beauty, and brilliance of God who dwells in unapproachable light are expressed by this indefinable term. The God of glory appeared to our father Abraham (Acts 7:2); God showed his glory to Moses (Ex 33:18-19; 34:6-7). The God of the Lord Jesus Christ is the Father of glory (Eph 1:17). The heavens declare the glory of God (Ps 19:1); the majesty and glory of God fill heaven and earth (8:1). When finally every tongue shall confess Jesus as Lord, it will be for the glory of God the Father (Phil 2:11). Human beings were created for God’s glory, and Christian believers are instructed to do everything for the glory of God (1 Cor 10:31), thus reflecting in themselves his inherent glory.<\/p>","summary_ro":"GOD, Being and Attributes of Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption. According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Ac...","summary_en":"GOD, Being and Attributes of Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption. According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Ac...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21724,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kindness","title_en":"Kindness","content_ro":"<h3>KINDNESS<\/h3>\nState of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional.<\/p>\nThe Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her home (Jos 2:12). Before he attacked Amalek, Saul asked the Kenites to leave the Amalekite territory, not wanting to kill them along with the Amalekites because of the kindness they had shown Israel when Israel came up from Egypt (1 Sm 15:6). David commended the men of Jabesh-gilead for the kindness they had shown Saul in giving his body a decent burial (2 Sm 2:5). Jonathan requested “unfailing kindness” of David so that he would not be killed (1 Sm 20:14-15). David extended this kindness to Jonathan’s son by granting him the right to eat at the king’s table (2 Sm 9:1-7).<\/p>\nIt is the worst kind of ingratitude to return evil for kindness. Abimelech wanted Abraham to swear that he would return kindness for kindness to his offspring (Gn 21:23). Abner showed kindness to Ishbosheth by not delivering him over to David, while Ishbosheth, in return, charged Abner with guilt regarding Saul’s concubine, Rizpah (2 Sm 3:8). Hanun received David’s kind act of sending condolences on his father’s death by humiliating David’s messengers, thereby bringing on war between the two nations (10:2-19). Absalom rebuked Hushai, David’s friend, for supposedly leaving David’s side when he needed him. Absalom asked Hushai if that was the way he was repaying David’s friendship (2 Sm 16:17; see also 2 Chr 24:22).<\/p>\nGod’s actions provide the outstanding illustrations of kindness in the Bible. The Levites praised God because he had proved to be a God of forgiveness, graciousness, compassion, and abundant lovingkindness (Neh 9:17-31). To highlight God’s virtue even more, they declared his kindness against the backdrop of Israel’s unfaithfulness. God did not forsake his people, even though they forsook him for a golden calf. He gave them his Spirit to instruct them. He gave them manna to eat and water to drink for 40 years in the wilderness. He gave them Canaan, a land in which to dwell.<\/p>\nThe high point of God’s kindness was his provision of salvation for sinners, not on the basis of their works but on the basis of his mercy (Ti 3:4; see also Eph 2:7). Because of God’s great kindness toward them, in giving both physical and spiritual blessings, Christians are exhorted, as God’s elect, to put on hearts of compassion, kindness, humility, gentleness, and patience; that is, to show kindness to others in return for God’s kindness (Col 3:12). The apostle Peter commanded Christians to add to their faith, along with other excellences, the excellence of brotherly kindness (2 Pt 1:7, kjv<\/span>).<\/p>","content_en":"<h3>KINDNESS<\/h3>\nState of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional.<\/p>\nThe Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her home (Jos 2:12). Before he attacked Amalek, Saul asked the Kenites to leave the Amalekite territory, not wanting to kill them along with the Amalekites because of the kindness they had shown Israel when Israel came up from Egypt (1 Sm 15:6). David commended the men of Jabesh-gilead for the kindness they had shown Saul in giving his body a decent burial (2 Sm 2:5). Jonathan requested “unfailing kindness” of David so that he would not be killed (1 Sm 20:14-15). David extended this kindness to Jonathan’s son by granting him the right to eat at the king’s table (2 Sm 9:1-7).<\/p>\nIt is the worst kind of ingratitude to return evil for kindness. Abimelech wanted Abraham to swear that he would return kindness for kindness to his offspring (Gn 21:23). Abner showed kindness to Ishbosheth by not delivering him over to David, while Ishbosheth, in return, charged Abner with guilt regarding Saul’s concubine, Rizpah (2 Sm 3:8). Hanun received David’s kind act of sending condolences on his father’s death by humiliating David’s messengers, thereby bringing on war between the two nations (10:2-19). Absalom rebuked Hushai, David’s friend, for supposedly leaving David’s side when he needed him. Absalom asked Hushai if that was the way he was repaying David’s friendship (2 Sm 16:17; see also 2 Chr 24:22).<\/p>\nGod’s actions provide the outstanding illustrations of kindness in the Bible. The Levites praised God because he had proved to be a God of forgiveness, graciousness, compassion, and abundant lovingkindness (Neh 9:17-31). To highlight God’s virtue even more, they declared his kindness against the backdrop of Israel’s unfaithfulness. God did not forsake his people, even though they forsook him for a golden calf. He gave them his Spirit to instruct them. He gave them manna to eat and water to drink for 40 years in the wilderness. He gave them Canaan, a land in which to dwell.<\/p>\nThe high point of God’s kindness was his provision of salvation for sinners, not on the basis of their works but on the basis of his mercy (Ti 3:4; see also Eph 2:7). Because of God’s great kindness toward them, in giving both physical and spiritual blessings, Christians are exhorted, as God’s elect, to put on hearts of compassion, kindness, humility, gentleness, and patience; that is, to show kindness to others in return for God’s kindness (Col 3:12). The apostle Peter commanded Christians to add to their faith, along with other excellences, the excellence of brotherly kindness (2 Pt 1:7, kjv<\/span>).<\/p>","summary_ro":"KINDNESS State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional. The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her hom...","summary_en":"KINDNESS State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional. The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her hom...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23587,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Love","title_en":"Love","content_ro":"<h3>LOVE<\/h3>\nProminent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term.<\/p>\nIn the Old Testament<\/p>\nSexual love (<\/em>ahabah<\/span> and dod<\/span>)<\/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 hesed<\/span>,<\/em> which is sometimes rendered “loyalty” (2 Sm 22:26, rsv<\/span>), but more often “steadfast love” or “loving-kindness.”<\/p>\nThe 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 Lord<\/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. 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>\nThis 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>\nNevertheless, 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>\nLove 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>\nIn the New Testament<\/p>\nOf the Greek words available to describe love, eros<\/span> (sexual love) does not occur in the NT. Phileo<\/span>,<\/em> connoting natural affection, occurs some 25 times, with philadelphia<\/span> (brotherly love) five times, and philia<\/span> (friendship) only in James 4:4. Storge<\/span>,<\/em> connoting natural affection between relatives, appears occasionally in compounds. By far the most frequent word is agape<\/span>,<\/em> generally assumed to mean moral goodwill that proceeds from esteem, principle, or duty rather than attraction of charm. Agape<\/span> is very similar in meaning to hesed<\/span> in that both denote dedication. Agape<\/span> specifically means to love the undeserving, despite disappointment and rejection. The difference between agapao<\/span> and phileo<\/span> is difficult to sustain in all passages. Agape<\/span> is especially appropriate for divine love. Agape<\/span> was long believed to be a Christian coinage, but pagan occurrences have recently been claimed. The verb agapao<\/span> was frequent in the Greek OT. Though 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>\nIn 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>\nMoreover, 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, rsv<\/span>; cf. Lv 19:18; Dt 6:5).<\/p>\nThe 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>\nTo 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>\nThe 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>\nLove 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>\nPaul’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>\nAccording 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>\nWhat 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>\nWe 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>\nGod’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>\nThis 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>\nHowever, 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>\nIn 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>\nThe 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>\nSee also<\/em> God, Being and Attributes of; Grace; Mercy; Wrath of God.<\/p>","content_en":"<h3>LOVE<\/h3>\nProminent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term.<\/p>\nIn the Old Testament<\/p>\nSexual love (<\/em>ahabah<\/span> and dod<\/span>)<\/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 hesed<\/span>,<\/em> which is sometimes rendered “loyalty” (2 Sm 22:26, rsv<\/span>), but more often “steadfast love” or “loving-kindness.”<\/p>\nThe 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 Lord<\/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. 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>\nThis 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>\nNevertheless, 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>\nLove 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>\nIn the New Testament<\/p>\nOf the Greek words available to describe love, eros<\/span> (sexual love) does not occur in the NT. Phileo<\/span>,<\/em> connoting natural affection, occurs some 25 times, with philadelphia<\/span> (brotherly love) five times, and philia<\/span> (friendship) only in James 4:4. Storge<\/span>,<\/em> connoting natural affection between relatives, appears occasionally in compounds. By far the most frequent word is agape<\/span>,<\/em> generally assumed to mean moral goodwill that proceeds from esteem, principle, or duty rather than attraction of charm. Agape<\/span> is very similar in meaning to hesed<\/span> in that both denote dedication. Agape<\/span> specifically means to love the undeserving, despite disappointment and rejection. The difference between agapao<\/span> and phileo<\/span> is difficult to sustain in all passages. Agape<\/span> is especially appropriate for divine love. Agape<\/span> was long believed to be a Christian coinage, but pagan occurrences have recently been claimed. The verb agapao<\/span> was frequent in the Greek OT. Though 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>\nIn 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>\nMoreover, 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, rsv<\/span>; cf. Lv 19:18; Dt 6:5).<\/p>\nThe 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>\nTo 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>\nThe 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>\nLove 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>\nPaul’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>\nAccording 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>\nWhat 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>\nWe 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>\nGod’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>\nThis 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>\nHowever, 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>\nIn 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>\nThe 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>\nSee 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":34056,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Savior","title_en":"Savior","content_ro":"<h3>SAVIOR<\/h3>\nOne who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘<\/span>,<\/em> which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘<\/span>,<\/em> meaning “the one who saves.” Used in this way, “savior” is found 13 or 14 times in the OT, depending upon the version.<\/p>\nThe basic understanding of the term “savior” as one who delivers or rescues is illustrated in Deuteronomy 22:27, where the law anticipated a situation when no deliverer was near in time of need. Moshia‘<\/span> is also used for individuals, as both Othniel and Ehud are called “deliverers” (Jgs 3:9, 15) and Nehemiah 9:27 speaks of the judges collectively as deliverers sent by God. Second Kings 13:5 reports that the Lord gave Israel a savior in reference to their deliverance from the Arameans. Some have identified this deliverer with King Jeroboam II of Judah; others with a foreign king, quite often Zakir of Hamath. But the text does not clearly indicate who this savior might have been. The point of the text is that God sent this deliverer for his people. The majority of references in the OT refer to God himself as Israel’s savior, and even when other individuals are so termed, it is clearly stated that God sent them or raised them up. Israel understood that God was their savior and declared this in songs of praise (Pss 17:7; 106:1-12) and cries for help (Jer 14:8). David said this of God: “He is my stronghold, my refuge and my savior” (2 Sm 22:3, niv<\/span>). Quite often the psalmists refer to the Lord as their “help” or “salvation” (Pss 27:9; 38:22; 42:5, 11; 65:5; 68:19; 79:9; 85:4; 89:26; all rendered “Savior” by the niv<\/span>). The exodus was undoubtedly the greatest example of deliverance for Israel and undergirded their knowledge of God as the savior. The psalmist, in remembrance of Israel’s sin of making a golden calf, proclaims, “They forgot God, their savior, who had done such great things in Egypt” (Ps 106:21, nlt<\/span>; cf. Is 63:11; Hos 13:4-6). In Isaiah, where “savior” is a frequent title for God, the term is used to emphasize his uniqueness. God alone is seen as savior, in contrast to foreign gods and idols: “I, even I, am the Lord<\/span>, and apart from me there is no savior. I have revealed and saved and proclaimed—I, and not some foreign god among you” (Is 43:11-12, niv<\/span>). Isaiah further states that God would show himself as savior by the future blessing and restoration of Israel (49:26; 60:16). The designation “savior” is not directly applied to the Messiah in the OT, but a passage like Zechariah 9:9 indicates that God’s Anointed One would be a deliverer. Several apocryphal books use the term “savior” for God, some in lofty titles like “everlasting Savior” (Bar 4:22) or “the eternal Savior of Israel” (3 Macc 7:16). This later usage also illustrates the idea of God as the one who is able to save Israel.<\/p>\n\nThe Greek literature uses soter<\/span> (“savior,” “deliverer” from the verb sozo<\/span> “to save,” “to rescue”) for both gods and humans. For example, at one point Herodotus refers to the Athenians as the “saviors” of Greece (Persian Wars<\/em> 7.139.5). In the Septuagint soter<\/span> (“savior”) is used to render various forms of the Hebrew yasha‘<\/span> (“to save”). Soter<\/span> occurs 24 times in the NT and is exclusively applied to God and Jesus Christ (to God 8 times and to Christ 16 times). Out of the 24 NT occurrences of soter<\/span>,<\/em> ten are in the Letters and five in 2 Peter. Dependence upon the OT can be seen in Luke 1:47, where Mary praises God as Savior in her hymn of praise. Jesus’ name (Greek for Joshua) means “the Lord is salvation” and was given in anticipation of his function as the Savior (Mt 1:21). As the Savior, Jesus completes God’s plan for a promised deliverer (Acts 13:23; Ti 3:4), provides redemption for humanity (Ti 2:13-14), and is the hope of the believer (Phil 3:20-21). Inherent in the term “savior” is the concept of one who saves or delivers from danger to a position of safety. Jesus has delivered the believer from sin and death into immortality and life (2 Tm 1:10). While Jesus never refers to himself as Savior (soter<\/span>), he is announced as such by the angels at his birth (Lk 2:11), confessed as such by those who heard his words (Jn 4:42), and proclaimed as Savior by the early church (Acts 5:31; 13:23). Salvation is central to the mission of Jesus (Lk 19:10). Paul teaches that Christ is the Savior of the church in the present (Eph 5:23) and future (Phil 3:20).<\/p>\nSavior, as a title, is applied to God in the Pastoral Epistles and clearly represents God as Savior of all persons (1 Tm 2:3; 4:10). The Pastorals also clearly designate Jesus as Savior (2 Tm 1:10; Ti 3:6), in some instances also declaring that he is God the Savior (Ti 2:13; 3:4-6). Savior is used as a title for Jesus Christ throughout 2 Peter (e.g., 2 Pt 2:20). John, in his first letter, uses it to describe Jesus as the Savior sent by the Father to save the world (1 Jn 4:14).<\/p>\nSee also<\/em> Salvation.<\/p>","content_en":"<h3>SAVIOR<\/h3>\nOne who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘<\/span>,<\/em> which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘<\/span>,<\/em> meaning “the one who saves.” Used in this way, “savior” is found 13 or 14 times in the OT, depending upon the version.<\/p>\nThe basic understanding of the term “savior” as one who delivers or rescues is illustrated in Deuteronomy 22:27, where the law anticipated a situation when no deliverer was near in time of need. Moshia‘<\/span> is also used for individuals, as both Othniel and Ehud are called “deliverers” (Jgs 3:9, 15) and Nehemiah 9:27 speaks of the judges collectively as deliverers sent by God. Second Kings 13:5 reports that the Lord gave Israel a savior in reference to their deliverance from the Arameans. Some have identified this deliverer with King Jeroboam II of Judah; others with a foreign king, quite often Zakir of Hamath. But the text does not clearly indicate who this savior might have been. The point of the text is that God sent this deliverer for his people. The majority of references in the OT refer to God himself as Israel’s savior, and even when other individuals are so termed, it is clearly stated that God sent them or raised them up. Israel understood that God was their savior and declared this in songs of praise (Pss 17:7; 106:1-12) and cries for help (Jer 14:8). David said this of God: “He is my stronghold, my refuge and my savior” (2 Sm 22:3, niv<\/span>). Quite often the psalmists refer to the Lord as their “help” or “salvation” (Pss 27:9; 38:22; 42:5, 11; 65:5; 68:19; 79:9; 85:4; 89:26; all rendered “Savior” by the niv<\/span>). The exodus was undoubtedly the greatest example of deliverance for Israel and undergirded their knowledge of God as the savior. The psalmist, in remembrance of Israel’s sin of making a golden calf, proclaims, “They forgot God, their savior, who had done such great things in Egypt” (Ps 106:21, nlt<\/span>; cf. Is 63:11; Hos 13:4-6). In Isaiah, where “savior” is a frequent title for God, the term is used to emphasize his uniqueness. God alone is seen as savior, in contrast to foreign gods and idols: “I, even I, am the Lord<\/span>, and apart from me there is no savior. I have revealed and saved and proclaimed—I, and not some foreign god among you” (Is 43:11-12, niv<\/span>). Isaiah further states that God would show himself as savior by the future blessing and restoration of Israel (49:26; 60:16). The designation “savior” is not directly applied to the Messiah in the OT, but a passage like Zechariah 9:9 indicates that God’s Anointed One would be a deliverer. Several apocryphal books use the term “savior” for God, some in lofty titles like “everlasting Savior” (Bar 4:22) or “the eternal Savior of Israel” (3 Macc 7:16). This later usage also illustrates the idea of God as the one who is able to save Israel.<\/p>\n\nThe Greek literature uses soter<\/span> (“savior,” “deliverer” from the verb sozo<\/span> “to save,” “to rescue”) for both gods and humans. For example, at one point Herodotus refers to the Athenians as the “saviors” of Greece (Persian Wars<\/em> 7.139.5). In the Septuagint soter<\/span> (“savior”) is used to render various forms of the Hebrew yasha‘<\/span> (“to save”). Soter<\/span> occurs 24 times in the NT and is exclusively applied to God and Jesus Christ (to God 8 times and to Christ 16 times). Out of the 24 NT occurrences of soter<\/span>,<\/em> ten are in the Letters and five in 2 Peter. Dependence upon the OT can be seen in Luke 1:47, where Mary praises God as Savior in her hymn of praise. Jesus’ name (Greek for Joshua) means “the Lord is salvation” and was given in anticipation of his function as the Savior (Mt 1:21). As the Savior, Jesus completes God’s plan for a promised deliverer (Acts 13:23; Ti 3:4), provides redemption for humanity (Ti 2:13-14), and is the hope of the believer (Phil 3:20-21). Inherent in the term “savior” is the concept of one who saves or delivers from danger to a position of safety. Jesus has delivered the believer from sin and death into immortality and life (2 Tm 1:10). While Jesus never refers to himself as Savior (soter<\/span>), he is announced as such by the angels at his birth (Lk 2:11), confessed as such by those who heard his words (Jn 4:42), and proclaimed as Savior by the early church (Acts 5:31; 13:23). Salvation is central to the mission of Jesus (Lk 19:10). Paul teaches that Christ is the Savior of the church in the present (Eph 5:23) and future (Phil 3:20).<\/p>\nSavior, as a title, is applied to God in the Pastoral Epistles and clearly represents God as Savior of all persons (1 Tm 2:3; 4:10). The Pastorals also clearly designate Jesus as Savior (2 Tm 1:10; Ti 3:6), in some instances also declaring that he is God the Savior (Ti 2:13; 3:4-6). Savior is used as a title for Jesus Christ throughout 2 Peter (e.g., 2 Pt 2:20). John, in his first letter, uses it to describe Jesus as the Savior sent by the Father to save the world (1 Jn 4:14).<\/p>\nSee also<\/em> Salvation.<\/p>","summary_ro":"SAVIOR One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘, which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘, meaning “the one who saves.” Used in this way, “savior”...","summary_en":"SAVIOR One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘, which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘, meaning “the one who saves.” Used in this way, “savior”...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37458,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to Titus","title_en":"Letter to Titus","content_ro":"<h3>TITUS, Letter to<\/h3>\nPaul’s epistle to his coworker, Titus.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Recipient<\/p>\n• Date<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\nAuthor<\/p>\nThough this letter begins with the name and greeting of Paul (Ti 1:1-3), Paul’s authorship has been questioned by modern scholars on the grounds of its language and style, the church situation it presents, and the way that it sets forth Christian teaching. But Pauline authorship has been stoutly defended by eminent scholars and careful students who have argued that there is no reason for supposing that this epistle was written by someone else using Paul’s name, after the apostle himself had died. The differences in this epistle and Paul’s other letters are explained previously in the section on “Author” in the article “Timothy, First Letter to.”<\/p>\nRecipient<\/p>\nTitus appears to have been one of Paul’s most trusted and valuable coworkers. Paul speaks of him (2 Cor 8:23) as “my partner and coworker.” According to Titus 1:4, he owed his conversion to Paul. It is clear from Galatians 2:1-4 that he was a Gentile, as his was a test case whether gentile Christians should be compelled to be circumcised. At that time Titus was with Paul and Barnabas in Jerusalem. Much later, at the time of Paul’s third missionary journey, he had two delicate missions to carry out for Paul in Corinth: the first pertained to the strained relationship between the apostle and the Corinthian Christians; the second related to the gentile collection for the Jerusalem church (2 Cor 2:12-13; 7:5-16; 8:1-24). If 2 Timothy 4:9-18 was written at the end of Paul’s life, then Titus went to Dalmatia after the time of this letter.<\/p>\nDate<\/p>\nTo date this letter with precision is difficult. Titus was left by the apostle in Crete to continue his work (Ti 1:5). Paul was in Crete briefly on his voyage to Rome (Acts 27:7-13), but that could not have been the occasion referred to. In 3:12 Titus is called to come to Nicopolis (probably the Nicopolis in Epirus in Greece), as Paul had decided to winter there. Many have favored the view that after Paul’s first imprisonment in Rome (Acts 28:16-31) he was released, carried out further ministry in various places (including Spain, Crete, and Greece), and then was arrested, imprisoned a second time, and finally put to death. Those who do not accept Pauline authorship of Titus, date this letter, like 1 and 2 Timothy, in the generation that followed Paul’s death.<\/p>\n\nPurpose and Teaching<\/p>\nAlthough this letter is addressed to an individual colleague of the apostle, it has a minimum of personal references and exhortations. The growing and developing churches in Crete were Paul’s main concern. They were being bothered by false teachings that appear to have had Jewish elements, ascetic emphases, and a great deal of speculative discussion (Ti 1:10, 14-15: 3:9). In short, it seems that they were dealing with an early Jewish form of Gnosticism. Its advocates promoted this teaching “for base gain” (1:11, rsv<\/span>). Titus and those whom he would appoint as elders were called upon to refute the wrong teaching and to provide the believers with healthy teaching (v 9). Though this healthy teaching is not specified, it must have pertained to the saving grace of God in Christ, the renewing work of the Holy Spirit, and the future coming of the Lord Jesus (2:11-13; 3:4-7). In this letter there is constant emphasis on the lifestyle that bears out the truth of the gospel—with application to different groups in the Christian community: older men and women, young women, young men, and slaves.<\/p>\nContent<\/p>\n<h5>Salutation (1:1-4)<\/h5>\nGreetings come from Paul—whose apostleship is described as a stewardship of the gospel that promotes faith and strengthens the knowledge of the truth, hope of eternal life, and godliness of living—to Titus, spoken of as “my true son in our common faith.”<\/p>\n<h5>Titus’s Work in Crete (1:5-9)<\/h5>\nTitus was left behind in Crete to continue Paul’s work and to appoint elders in every church (cf. Acts 14:23). These elders are also called bishops (cf. 20:17, 28)—that is, those with oversight of the church. The necessary qualities of life for these positions are described (cf. 1 Tm 3:2-7).<\/p>\n<h5>Dealing with False Teachings (1:10-16)<\/h5>\nThe closing words of the previous section speak about the responsibility of elders “to encourage others with right teaching and show those who oppose it where they are wrong” (nlt<\/span>). The opposers were upsetting people, indeed “whole families,” by teaching what was not true. These false teachers were described by Paul in terms disparaging of Cretans, and as people whose lives do not demonstrate the knowledge of God that they professed to have.<\/p>\n<h5>Promoting Right Teaching (2:1-10)<\/h5>\nTitus had a particular responsibility to “promote the kind of living that reflects right teaching.” He was charged to exhort the older men to exercise self-control (2:2), and he was supposed to teach the older women to live godly lives (v 3). In turn, these women were supposed to train the younger women to live pure and loving lives in their homes so that no one will malign the word of God (vv 4-5). Younger men were to show self-control (v 6), and Titus himself was to be an example in word and life so that the opponents would have nothing bad to say about the Christians (vv 7-8). Finally, in this section slaves are taught to submit to their masters, to give good and honest service with the motivation that “then they will make the teaching about God our Savior attractive in every way” (v 10, nlt<\/span>).<\/p>\n<h5>God’s Grace (2:11-15)<\/h5>\nWhat has been said leads now to a great statement of the purpose of the revelation of the grace of God in Jesus Christ: to bring salvation to all people, who will make a complete break with godless and sensual living so that they may live upright lives with the constant expectancy of the coming again of “our great God and Savior Jesus Christ.” Their lives will show them to be a people who are God’s very own, always eager to do what is right.<\/p>\n<h5>Doing What Is Good (3:1-8)<\/h5>\nIn this section, Paul encourages Titus to tell the Christians at Crete that it is their duty to submit to rulers (cf. Rom 13:1-7; 1 Pt 2:13-17) and to be available in the community for honest work. Again, the quality of lifestyle is emphasized—in particular, courtesy and the desire for peace in relationships with others. This lifestyle comes from spiritual transformation. The means of that transformation is the saving work of Christ—not merited, but entirely of his mercy. He has brought cleansing from sin, “rebirth and renewal by the Holy Spirit.”<\/p>\n<h5>Paul’s Final Remarks and Greetings (3:9-15)<\/h5>\nIn this final section, Paul encourages Titus to avoid those who like to debate about religion for the sake of debating. And he tells Titus how to deal with those who cause divisions.<\/p>\nFollowing this, Paul tells Titus that he will send him Artemas (not mentioned otherwise in the NT) or Tychicus. Then he encourages Titus to take care of Apollos and Zenas if they pass by Crete. Titus himself is supposed to come to Paul in Nicopolis before winter.<\/p>\nThe epistle closes with a final exhortation to “good deeds” and to a spiritually fruitful life.<\/p>\nSee also<\/em> Paul, The Apostle; Timothy, First Letter to; Timothy, Second Letter to; Titus (Person) #1.<\/p>","content_en":"<h3>TITUS, Letter to<\/h3>\nPaul’s epistle to his coworker, Titus.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Recipient<\/p>\n• Date<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\nAuthor<\/p>\nThough this letter begins with the name and greeting of Paul (Ti 1:1-3), Paul’s authorship has been questioned by modern scholars on the grounds of its language and style, the church situation it presents, and the way that it sets forth Christian teaching. But Pauline authorship has been stoutly defended by eminent scholars and careful students who have argued that there is no reason for supposing that this epistle was written by someone else using Paul’s name, after the apostle himself had died. The differences in this epistle and Paul’s other letters are explained previously in the section on “Author” in the article “Timothy, First Letter to.”<\/p>\nRecipient<\/p>\nTitus appears to have been one of Paul’s most trusted and valuable coworkers. Paul speaks of him (2 Cor 8:23) as “my partner and coworker.” According to Titus 1:4, he owed his conversion to Paul. It is clear from Galatians 2:1-4 that he was a Gentile, as his was a test case whether gentile Christians should be compelled to be circumcised. At that time Titus was with Paul and Barnabas in Jerusalem. Much later, at the time of Paul’s third missionary journey, he had two delicate missions to carry out for Paul in Corinth: the first pertained to the strained relationship between the apostle and the Corinthian Christians; the second related to the gentile collection for the Jerusalem church (2 Cor 2:12-13; 7:5-16; 8:1-24). If 2 Timothy 4:9-18 was written at the end of Paul’s life, then Titus went to Dalmatia after the time of this letter.<\/p>\nDate<\/p>\nTo date this letter with precision is difficult. Titus was left by the apostle in Crete to continue his work (Ti 1:5). Paul was in Crete briefly on his voyage to Rome (Acts 27:7-13), but that could not have been the occasion referred to. In 3:12 Titus is called to come to Nicopolis (probably the Nicopolis in Epirus in Greece), as Paul had decided to winter there. Many have favored the view that after Paul’s first imprisonment in Rome (Acts 28:16-31) he was released, carried out further ministry in various places (including Spain, Crete, and Greece), and then was arrested, imprisoned a second time, and finally put to death. Those who do not accept Pauline authorship of Titus, date this letter, like 1 and 2 Timothy, in the generation that followed Paul’s death.<\/p>\n\nPurpose and Teaching<\/p>\nAlthough this letter is addressed to an individual colleague of the apostle, it has a minimum of personal references and exhortations. The growing and developing churches in Crete were Paul’s main concern. They were being bothered by false teachings that appear to have had Jewish elements, ascetic emphases, and a great deal of speculative discussion (Ti 1:10, 14-15: 3:9). In short, it seems that they were dealing with an early Jewish form of Gnosticism. Its advocates promoted this teaching “for base gain” (1:11, rsv<\/span>). Titus and those whom he would appoint as elders were called upon to refute the wrong teaching and to provide the believers with healthy teaching (v 9). Though this healthy teaching is not specified, it must have pertained to the saving grace of God in Christ, the renewing work of the Holy Spirit, and the future coming of the Lord Jesus (2:11-13; 3:4-7). In this letter there is constant emphasis on the lifestyle that bears out the truth of the gospel—with application to different groups in the Christian community: older men and women, young women, young men, and slaves.<\/p>\nContent<\/p>\n<h5>Salutation (1:1-4)<\/h5>\nGreetings come from Paul—whose apostleship is described as a stewardship of the gospel that promotes faith and strengthens the knowledge of the truth, hope of eternal life, and godliness of living—to Titus, spoken of as “my true son in our common faith.”<\/p>\n<h5>Titus’s Work in Crete (1:5-9)<\/h5>\nTitus was left behind in Crete to continue Paul’s work and to appoint elders in every church (cf. Acts 14:23). These elders are also called bishops (cf. 20:17, 28)—that is, those with oversight of the church. The necessary qualities of life for these positions are described (cf. 1 Tm 3:2-7).<\/p>\n<h5>Dealing with False Teachings (1:10-16)<\/h5>\nThe closing words of the previous section speak about the responsibility of elders “to encourage others with right teaching and show those who oppose it where they are wrong” (nlt<\/span>). The opposers were upsetting people, indeed “whole families,” by teaching what was not true. These false teachers were described by Paul in terms disparaging of Cretans, and as people whose lives do not demonstrate the knowledge of God that they professed to have.<\/p>\n<h5>Promoting Right Teaching (2:1-10)<\/h5>\nTitus had a particular responsibility to “promote the kind of living that reflects right teaching.” He was charged to exhort the older men to exercise self-control (2:2), and he was supposed to teach the older women to live godly lives (v 3). In turn, these women were supposed to train the younger women to live pure and loving lives in their homes so that no one will malign the word of God (vv 4-5). Younger men were to show self-control (v 6), and Titus himself was to be an example in word and life so that the opponents would have nothing bad to say about the Christians (vv 7-8). Finally, in this section slaves are taught to submit to their masters, to give good and honest service with the motivation that “then they will make the teaching about God our Savior attractive in every way” (v 10, nlt<\/span>).<\/p>\n<h5>God’s Grace (2:11-15)<\/h5>\nWhat has been said leads now to a great statement of the purpose of the revelation of the grace of God in Jesus Christ: to bring salvation to all people, who will make a complete break with godless and sensual living so that they may live upright lives with the constant expectancy of the coming again of “our great God and Savior Jesus Christ.” Their lives will show them to be a people who are God’s very own, always eager to do what is right.<\/p>\n<h5>Doing What Is Good (3:1-8)<\/h5>\nIn this section, Paul encourages Titus to tell the Christians at Crete that it is their duty to submit to rulers (cf. Rom 13:1-7; 1 Pt 2:13-17) and to be available in the community for honest work. Again, the quality of lifestyle is emphasized—in particular, courtesy and the desire for peace in relationships with others. This lifestyle comes from spiritual transformation. The means of that transformation is the saving work of Christ—not merited, but entirely of his mercy. He has brought cleansing from sin, “rebirth and renewal by the Holy Spirit.”<\/p>\n<h5>Paul’s Final Remarks and Greetings (3:9-15)<\/h5>\nIn this final section, Paul encourages Titus to avoid those who like to debate about religion for the sake of debating. And he tells Titus how to deal with those who cause divisions.<\/p>\nFollowing this, Paul tells Titus that he will send him Artemas (not mentioned otherwise in the NT) or Tychicus. Then he encourages Titus to take care of Apollos and Zenas if they pass by Crete. Titus himself is supposed to come to Paul in Nicopolis before winter.<\/p>\nThe epistle closes with a final exhortation to “good deeds” and to a spiritually fruitful life.<\/p>\nSee also<\/em> Paul, The Apostle; Timothy, First Letter to; Timothy, Second Letter to; Titus (Person) #1.<\/p>","summary_ro":"TITUS, Letter to Paul’s epistle to his coworker, Titus. Preview • Author • Recipient • Date • Purpose and Teaching • Content Author Though this letter begins with the name and greeting of Paul (Ti 1:1-3), Paul’s authorship has been questioned by modern scholars on the grounds of its language and style, the church situation it presents, and the way that it sets forth Christian teaching. But Pauline authorship has been stoutly defended by eminent scholars and careful students who have argued th...","summary_en":"TITUS, Letter to Paul’s epistle to his coworker, Titus. Preview • Author • Recipient • Date • Purpose and Teaching • Content Author Though this letter begins with the name and greeting of Paul (Ti 1:1-3), Paul’s authorship has been questioned by modern scholars on the grounds of its language and style, the church situation it presents, and the way that it sets forth Christian teaching. But Pauline authorship has been stoutly defended by eminent scholars and careful students who have argued th...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58679,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:4","title_en":"Study Note: Tit 3:4","content_ro":"3:4-7<\/strong> This passage might be a summary or quote from traditional teaching (see 1 Tim 1:15; 2:5-6).<\/p>","content_en":"3:4-7<\/strong> This passage might be a summary or quote from traditional teaching (see 1 Tim 1:15; 2:5-6).<\/p>","summary_ro":"3:4-7 This passage might be a summary or quote from traditional teaching (see 1 Tim 1:15; 2:5-6).","summary_en":"3:4-7 This passage might be a summary or quote from traditional teaching (see 1 Tim 1:15; 2:5-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58680,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:4","title_en":"Study Note: Tit 3:4","content_ro":"3:4<\/strong> We should behave toward our compatriots as God acted toward us—in kindness and love<\/em>. God’s salvation makes this possible. • revealed<\/em> (literally appeared<\/em>): The Greek word relates to the coming of Christ (also in 2:11, 13; see study note on 1 Tim 6:14).<\/p>","content_en":"3:4<\/strong> We should behave toward our compatriots as God acted toward us—in kindness and love<\/em>. God’s salvation makes this possible. • revealed<\/em> (literally appeared<\/em>): The Greek word relates to the coming of Christ (also in 2:11, 13; see study note on 1 Tim 6:14).<\/p>","summary_ro":"3:4 We should behave toward our compatriots as God acted toward us—in kindness and love. God’s salvation makes this possible. • revealed (literally appeared): The Greek word relates to the coming of Christ (also in 2:11, 13; see study note on 1 Tim 6:14).","summary_en":"3:4 We should behave toward our compatriots as God acted toward us—in kindness and love. God’s salvation makes this possible. • revealed (literally appeared): The Greek word relates to the coming of Christ (also in 2:11, 13; see study note on 1 Tim 6:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86305,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:4","title_en":"Study Note: Tit 3:4","content_ro":"3:4-7<\/strong> This passage might be a summary or quote from traditional teaching (see 1 Tim 1:15; 2:5-6).<\/p>","content_en":"3:4-7<\/strong> This passage might be a summary or quote from traditional teaching (see 1 Tim 1:15; 2:5-6).<\/p>","summary_ro":"3:4-7 This passage might be a summary or quote from traditional teaching (see 1 Tim 1:15; 2:5-6).","summary_en":"3:4-7 This passage might be a summary or quote from traditional teaching (see 1 Tim 1:15; 2:5-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86306,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:4","title_en":"Study Note: Tit 3:4","content_ro":"3:4<\/strong> We should behave toward our compatriots as God acted toward us—in kindness and love<\/em>. God’s salvation makes this possible. • revealed<\/em> (literally appeared<\/em>): The Greek word relates to the coming of Christ (also in 2:11, 13; see study note on 1 Tim 6:14).<\/p>","content_en":"3:4<\/strong> We should behave toward our compatriots as God acted toward us—in kindness and love<\/em>. God’s salvation makes this possible. • revealed<\/em> (literally appeared<\/em>): The Greek word relates to the coming of Christ (also in 2:11, 13; see study note on 1 Tim 6:14).<\/p>","summary_ro":"3:4 We should behave toward our compatriots as God acted toward us—in kindness and love. God’s salvation makes this possible. • revealed (literally appeared): The Greek word relates to the coming of Christ (also in 2:11, 13; see study note on 1 Tim 6:14).","summary_en":"3:4 We should behave toward our compatriots as God acted toward us—in kindness and love. God’s salvation makes this possible. • revealed (literally appeared): The Greek word relates to the coming of Christ (also in 2:11, 13; see study note on 1 Tim 6:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113931,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:4","title_en":"Study Note: Tit 3:4","content_ro":"3:4-7<\/strong> This passage might be a summary or quote from traditional teaching (see 1 Tim 1:15; 2:5-6).<\/p>","content_en":"3:4-7<\/strong> This passage might be a summary or quote from traditional teaching (see 1 Tim 1:15; 2:5-6).<\/p>","summary_ro":"3:4-7 This passage might be a summary or quote from traditional teaching (see 1 Tim 1:15; 2:5-6).","summary_en":"3:4-7 This passage might be a summary or quote from traditional teaching (see 1 Tim 1:15; 2:5-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113932,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:4","title_en":"Study Note: Tit 3:4","content_ro":"3:4<\/strong> We should behave toward our compatriots as God acted toward us—in kindness and love<\/em>. God’s salvation makes this possible. • revealed<\/em> (literally appeared<\/em>): The Greek word relates to the coming of Christ (also in 2:11, 13; see study note on 1 Tim 6:14).<\/p>","content_en":"3:4<\/strong> We should behave toward our compatriots as God acted toward us—in kindness and love<\/em>. God’s salvation makes this possible. • revealed<\/em> (literally appeared<\/em>): The Greek word relates to the coming of Christ (also in 2:11, 13; see study note on 1 Tim 6:14).<\/p>","summary_ro":"3:4 We should behave toward our compatriots as God acted toward us—in kindness and love. God’s salvation makes this possible. • revealed (literally appeared): The Greek word relates to the coming of Christ (also in 2:11, 13; see study note on 1 Tim 6:14).","summary_en":"3:4 We should behave toward our compatriots as God acted toward us—in kindness and love. God’s salvation makes this possible. • revealed (literally appeared): The Greek word relates to the coming of Christ (also in 2:11, 13; see study note on 1 Tim 6:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141557,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:4","title_en":"Study Note: Tit 3:4","content_ro":"3:4-7<\/strong> This passage might be a summary or quote from traditional teaching (see 1 Tim 1:15; 2:5-6).<\/p>","content_en":"3:4-7<\/strong> This passage might be a summary or quote from traditional teaching (see 1 Tim 1:15; 2:5-6).<\/p>","summary_ro":"3:4-7 This passage might be a summary or quote from traditional teaching (see 1 Tim 1:15; 2:5-6).","summary_en":"3:4-7 This passage might be a summary or quote from traditional teaching (see 1 Tim 1:15; 2:5-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141558,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:4","title_en":"Study Note: Tit 3:4","content_ro":"3:4<\/strong> We should behave toward our compatriots as God acted toward us—in kindness and love<\/em>. God’s salvation makes this possible. • revealed<\/em> (literally appeared<\/em>): The Greek word relates to the coming of Christ (also in 2:11, 13; see study note on 1 Tim 6:14).<\/p>","content_en":"3:4<\/strong> We should behave toward our compatriots as God acted toward us—in kindness and love<\/em>. God’s salvation makes this possible. • revealed<\/em> (literally appeared<\/em>): The Greek word relates to the coming of Christ (also in 2:11, 13; see study note on 1 Tim 6:14).<\/p>","summary_ro":"3:4 We should behave toward our compatriots as God acted toward us—in kindness and love. God’s salvation makes this possible. • revealed (literally appeared): The Greek word relates to the coming of Christ (also in 2:11, 13; see study note on 1 Tim 6:14).","summary_en":"3:4 We should behave toward our compatriots as God acted toward us—in kindness and love. God’s salvation makes this possible. • revealed (literally appeared): The Greek word relates to the coming of Christ (also in 2:11, 13; see study note on 1 Tim 6:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":3701,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>BAPTISM<\/h3>\nTerm generally meaning “to dip” or “immerse,” but representing a group of words employed to signify a religious rite for ritual cleansing. In the NT it became the rite of initiation into the Christian community, and it was interpreted theologically as a dying and rising with Christ.<\/p>\nPreview<\/p>\n• The Baptism of John<\/p>\n• The Baptism of Jesus<\/p>\n• Jesus’ Resurrection Command to Baptize<\/p>\n• Baptism in the Early Church<\/p>\n• The Theology of Baptism in Paul’s and Peter’s Epistles<\/p>\nThe Baptism of John<\/p>\nJohn preached a “baptism of repentance for the forgiveness of sins” (Lk 3:3). The origins of his rite are difficult to trace. Some have claimed that his baptism modeled that practiced by those at Qumran; others have urged that his baptism modeled that practiced by Jews when initiating proselytes to Judaism. The members of the Qumran community viewed themselves as the covenant community of the last days and so dwelt in the desert, living an ascetic life and immersing themselves daily in acts of ceremonial cleansing. At the same time they taught that internal repentance must accompany the external act (1 QS 2:3). Its sacramental nature is seen in the fact that only a full member of the community could practice it, and then only after two probationary years (1 QS 5:6). Converts from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of the Gentile background.<\/p>\nJohn’s baptism both parallels and differs with these forms of baptism. The genesis of his baptism may be found in the prophetic acted-out parable, which not only symbolized God’s message but also intended to bring it about. John’s practice had several theological ramifications: (1) It was intimately connected with radical repentance, not only of the Gentile but astoundingly (to his contemporaries) also of the Jew. (2) It was eschatological at the core, preparing for the Messiah, who would baptize with the Holy Spirit and with fire (Mt 3:11), and therefore looked to the final separation between God’s people and the wicked at the eschaton (i.e., “the End,” cf. Mt 3:12). (3) It symbolized moral purification and so prepared the people for the coming kingdom (Mt 3:2; Lk 3:7-14). In spite of the obvious connection between John’s ceremony and the early church, we cannot posit absolute dependence. In fact, it disappeared from Jesus’ ministry. At first, Jesus allowed his disciples to continue the rite (Jn 3:22), but later he seemingly discontinued the practice (Jn 4:1-3), probably for the following reasons: (1) John’s message was functional, while Jesus’ was personal\/ontological. (2) John’s was forward-looking, expecting the coming kingdom, while Jesus’ was backward-looking, celebrating that event. (3) John’s was an interim practice, while Jesus’ was sacramental. Jesus’ ministry fulfilled John’s, so he severed himself from the latter’s modus operandi.<\/p>\nThe Baptism of Jesus<\/p>\nThis event has its genesis in a complex interplay of motives, divine and human, within the messianic consciousness of Jesus (see Mk 1:9-11 and parallels). For John it was Jesus’ stamp of approval upon his message and ministry. Jesus was in continuity with John’s kingdom proclamation. For Jesus, it was also an anointing that signified the inauguration of his messianic ministry. As seen in God’s “heavenly voice” of Mark 1:11 and parallels, this has two aspects: (1) The voice alludes to Psalm 2:7, establishing Jesus’ unique sonship. (2) It alludes to Isaiah 42:1, establishing him as the messianic “servant of Yahweh.” (This is discussed at greater length in the article below.)<\/p>\nJesus’ Resurrection Command to Baptize<\/p>\nHere we find the true basis of the church’s practice (Mt 28:19). As already stated, the disciples stopped employing it, so it is here that we see the institution reconstituted as an ordinance based on the death and resurrection of Christ. It was no longer a forward-looking phenomenon but had now become a realized activity centering on the gospel message, certified by the risen Christ who is exalted to universal lordship. It also is an essential aspect of the discipling activity, as seen in the use of the participle “baptizing” after the main verb “make disciples.” Finally we might note that the act signifies the entrance of the believer “into” union with (literally “into the name of”) the triune Godhead.<\/p>\nBaptism in the Early Church<\/p>\nActs 2:38 shows that baptism was a sacral institution from the very beginning. This takes it back to the earliest days of the church. In the primitive church it was an important part of the salvation process (Acts 2:38, “repent and be baptized”) and was accomplished via confession and prayer “in the name of Jesus Christ” (Acts 2:38; 8:16; 10:48; 19:5). Probably there was a question-and-answer period in which the believer confessed his faith and dedicated himself to Christ. The result was reception into and identification with the messianic community of the new covenant, signifying both forgiveness of sins (Acts 2:38; 5:31; 10:43; 13:38; 26:18) and the reception of the Holy Spirit (Lk 3:16; Acts 2:38, 41; 9:17; 10:47-48; 11:16-17; 19:5-7). See<\/em> Baptism of Fire; Baptism of Jesus; Baptism of the Spirit.<\/p>\n\nThe Theology of Baptism in Paul’s and Peter’s Epistles<\/p>\nPaul’s basic statement is found in Galatians 3:27, “baptized into Christ.” The rite of baptism is christological at the heart, signifying union with Christ. This is clarified further by Romans 6:3-8, which equates baptism with dying and rising (cf. Col 2:12-13). At the same time baptism is related to the Spirit; 1 Corinthians 12:13 connects “baptism by the one Spirit” with being “given that same Spirit.” Many see baptism as the outward confirmation of the inward “seal” by the Spirit (2 Cor 1:21-22; Eph 1:13; 4:30). This leads us to the eschatological dimension of baptism. In its relation to the present work of Christ and the Spirit, it externalizes the outpouring of salvation in the age of fulfillment, because it is the initiatory rite signifying the believer’s entrance into the blessings of the new age (Ti 3:5).<\/p>\nThere is also a definite link between baptism and the OT covenants. The major connection is with the Abrahamic, especially with the circumcision that characterized it. Paul in Colossians 2:11-12 combines Jewish circumcision with Christian baptism as pictures of the redemptive work of Christ. The debate today centers on the degree of continuity between them—does baptism perform the same function in the New Covenant, i.e., forensic and imputative? Whatever the theological ramifications, Paul at least cannot be made to say this. Rather, he borrows here the Judeo-Christian imagery of the “circumcision of the heart” (Dt 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3). Christians experience the fulfillment of that which circumcision merely prefigured, a spiritual, totally efficacious reality.<\/p>\nBaptism is also related to the Noahic covenant in 1 Peter 3:19-21. There Noah’s deliverance through the waters is considered a picture of the effects of baptism. The debate centers on the meaning of “baptism now saves you.” The answer is connected with the thrust of the ensuing clarification, “an appeal to God for a clear conscience” (rsv<\/span>, lit. “of a good conscience”). While the developed dialogue between the sacramental and baptist views is considered below, we will simply comment here that the interpretation “appeal by<\/em> a good conscience” best fits the emphatic position of this phrase and the picture in this verse of a pledging convert. Baptism is the seal of the salvation covenant, which itself has been accomplished beforehand by the act of Christ and the faith decision of the individual.<\/p>","content_en":"<h3>BAPTISM<\/h3>\nTerm generally meaning “to dip” or “immerse,” but representing a group of words employed to signify a religious rite for ritual cleansing. In the NT it became the rite of initiation into the Christian community, and it was interpreted theologically as a dying and rising with Christ.<\/p>\nPreview<\/p>\n• The Baptism of John<\/p>\n• The Baptism of Jesus<\/p>\n• Jesus’ Resurrection Command to Baptize<\/p>\n• Baptism in the Early Church<\/p>\n• The Theology of Baptism in Paul’s and Peter’s Epistles<\/p>\nThe Baptism of John<\/p>\nJohn preached a “baptism of repentance for the forgiveness of sins” (Lk 3:3). The origins of his rite are difficult to trace. Some have claimed that his baptism modeled that practiced by those at Qumran; others have urged that his baptism modeled that practiced by Jews when initiating proselytes to Judaism. The members of the Qumran community viewed themselves as the covenant community of the last days and so dwelt in the desert, living an ascetic life and immersing themselves daily in acts of ceremonial cleansing. At the same time they taught that internal repentance must accompany the external act (1 QS 2:3). Its sacramental nature is seen in the fact that only a full member of the community could practice it, and then only after two probationary years (1 QS 5:6). Converts from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of the Gentile background.<\/p>\nJohn’s baptism both parallels and differs with these forms of baptism. The genesis of his baptism may be found in the prophetic acted-out parable, which not only symbolized God’s message but also intended to bring it about. John’s practice had several theological ramifications: (1) It was intimately connected with radical repentance, not only of the Gentile but astoundingly (to his contemporaries) also of the Jew. (2) It was eschatological at the core, preparing for the Messiah, who would baptize with the Holy Spirit and with fire (Mt 3:11), and therefore looked to the final separation between God’s people and the wicked at the eschaton (i.e., “the End,” cf. Mt 3:12). (3) It symbolized moral purification and so prepared the people for the coming kingdom (Mt 3:2; Lk 3:7-14). In spite of the obvious connection between John’s ceremony and the early church, we cannot posit absolute dependence. In fact, it disappeared from Jesus’ ministry. At first, Jesus allowed his disciples to continue the rite (Jn 3:22), but later he seemingly discontinued the practice (Jn 4:1-3), probably for the following reasons: (1) John’s message was functional, while Jesus’ was personal\/ontological. (2) John’s was forward-looking, expecting the coming kingdom, while Jesus’ was backward-looking, celebrating that event. (3) John’s was an interim practice, while Jesus’ was sacramental. Jesus’ ministry fulfilled John’s, so he severed himself from the latter’s modus operandi.<\/p>\nThe Baptism of Jesus<\/p>\nThis event has its genesis in a complex interplay of motives, divine and human, within the messianic consciousness of Jesus (see Mk 1:9-11 and parallels). For John it was Jesus’ stamp of approval upon his message and ministry. Jesus was in continuity with John’s kingdom proclamation. For Jesus, it was also an anointing that signified the inauguration of his messianic ministry. As seen in God’s “heavenly voice” of Mark 1:11 and parallels, this has two aspects: (1) The voice alludes to Psalm 2:7, establishing Jesus’ unique sonship. (2) It alludes to Isaiah 42:1, establishing him as the messianic “servant of Yahweh.” (This is discussed at greater length in the article below.)<\/p>\nJesus’ Resurrection Command to Baptize<\/p>\nHere we find the true basis of the church’s practice (Mt 28:19). As already stated, the disciples stopped employing it, so it is here that we see the institution reconstituted as an ordinance based on the death and resurrection of Christ. It was no longer a forward-looking phenomenon but had now become a realized activity centering on the gospel message, certified by the risen Christ who is exalted to universal lordship. It also is an essential aspect of the discipling activity, as seen in the use of the participle “baptizing” after the main verb “make disciples.” Finally we might note that the act signifies the entrance of the believer “into” union with (literally “into the name of”) the triune Godhead.<\/p>\nBaptism in the Early Church<\/p>\nActs 2:38 shows that baptism was a sacral institution from the very beginning. This takes it back to the earliest days of the church. In the primitive church it was an important part of the salvation process (Acts 2:38, “repent and be baptized”) and was accomplished via confession and prayer “in the name of Jesus Christ” (Acts 2:38; 8:16; 10:48; 19:5). Probably there was a question-and-answer period in which the believer confessed his faith and dedicated himself to Christ. The result was reception into and identification with the messianic community of the new covenant, signifying both forgiveness of sins (Acts 2:38; 5:31; 10:43; 13:38; 26:18) and the reception of the Holy Spirit (Lk 3:16; Acts 2:38, 41; 9:17; 10:47-48; 11:16-17; 19:5-7). See<\/em> Baptism of Fire; Baptism of Jesus; Baptism of the Spirit.<\/p>\n\nThe Theology of Baptism in Paul’s and Peter’s Epistles<\/p>\nPaul’s basic statement is found in Galatians 3:27, “baptized into Christ.” The rite of baptism is christological at the heart, signifying union with Christ. This is clarified further by Romans 6:3-8, which equates baptism with dying and rising (cf. Col 2:12-13). At the same time baptism is related to the Spirit; 1 Corinthians 12:13 connects “baptism by the one Spirit” with being “given that same Spirit.” Many see baptism as the outward confirmation of the inward “seal” by the Spirit (2 Cor 1:21-22; Eph 1:13; 4:30). This leads us to the eschatological dimension of baptism. In its relation to the present work of Christ and the Spirit, it externalizes the outpouring of salvation in the age of fulfillment, because it is the initiatory rite signifying the believer’s entrance into the blessings of the new age (Ti 3:5).<\/p>\nThere is also a definite link between baptism and the OT covenants. The major connection is with the Abrahamic, especially with the circumcision that characterized it. Paul in Colossians 2:11-12 combines Jewish circumcision with Christian baptism as pictures of the redemptive work of Christ. The debate today centers on the degree of continuity between them—does baptism perform the same function in the New Covenant, i.e., forensic and imputative? Whatever the theological ramifications, Paul at least cannot be made to say this. Rather, he borrows here the Judeo-Christian imagery of the “circumcision of the heart” (Dt 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3). Christians experience the fulfillment of that which circumcision merely prefigured, a spiritual, totally efficacious reality.<\/p>\nBaptism is also related to the Noahic covenant in 1 Peter 3:19-21. There Noah’s deliverance through the waters is considered a picture of the effects of baptism. The debate centers on the meaning of “baptism now saves you.” The answer is connected with the thrust of the ensuing clarification, “an appeal to God for a clear conscience” (rsv<\/span>, lit. “of a good conscience”). While the developed dialogue between the sacramental and baptist views is considered below, we will simply comment here that the interpretation “appeal by<\/em> a good conscience” best fits the emphatic position of this phrase and the picture in this verse of a pledging convert. Baptism is the seal of the salvation covenant, which itself has been accomplished beforehand by the act of Christ and the faith decision of the individual.<\/p>","summary_ro":"BAPTISM Term generally meaning “to dip” or “immerse,” but representing a group of words employed to signify a religious rite for ritual cleansing. In the NT it became the rite of initiation into the Christian community, and it was interpreted theologically as a dying and rising with Christ. Preview • The Baptism of John • The Baptism of Jesus • Jesus’ Resurrection Command to Baptize • Baptism in the Early Church • The Theology of Baptism in Paul’s and Peter’s Epistles The Baptism of John John...","summary_en":"BAPTISM Term generally meaning “to dip” or “immerse,” but representing a group of words employed to signify a religious rite for ritual cleansing. In the NT it became the rite of initiation into the Christian community, and it was interpreted theologically as a dying and rising with Christ. Preview • The Baptism of John • The Baptism of Jesus • Jesus’ Resurrection Command to Baptize • Baptism in the Early Church • The Theology of Baptism in Paul’s and Peter’s Epistles The Baptism of John John...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32591,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Regeneration*","title_en":"Regeneration*","content_ro":"<h3>REGENERATION*<\/h3>\nSpiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the kjv<\/span> of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart.<\/p>\nSecular writers also speak of regeneration. For the Stoic philosophers, it meant a return to a former state of existence. They referred to the yearly cycle of the seasons as a regeneration. For the biblical writers, however, regeneration means a renewal on a higher level. It is a radically new beginning rather than a mere restoration of previous conditions. This renewal involves a mighty change in the person. It is a work of the Holy Spirit, breaking the dominion of sin and implanting proper attitudes and desires. The regenerated person freely and joyously does the will of God. The ultimate goal of regeneration is the creation of a new heaven and earth that will be totally righteous and without sin (2 Pt 3:13). The present working of the Holy Spirit in the believer is a foretaste of this future cosmic regeneration (Eph 1:13-14). The new heavens and earth are still future. But God’s renewal of his people, foreseen by the OT prophets, is already a reality (Is 65:17; 66:22; 2 Pt 3:13; Rv 21:1).<\/p>\nThe believer now possesses a new life from God through the process of spiritual birth. Christians are born of God (Jn 1:12-13). And it is only through this spiritual birth that one may participate in the kingdom of God and receive his Spirit. Those born into God’s family reflect his righteous character (1 Jn 2:29). They are freed from habitual sin (3:9; 5:18). In James 1:18 this process of birth is attributed to the power of the Word of God.<\/p>\nExtending this metaphor for regeneration, Jesus taught Nicodemus about the absolute necessity of being born again, or born from above, as a prerequisite to entering the kingdom of God. Those who are thus reborn possess a living hope (1 Pt 1:3). Again, this new birth is brought about through the power of the Word of God (v 23).<\/p>\nThe initial experience of regeneration is followed by a continuing renewal in the life of the Christian. The newborn are to desire the pure milk of the Word of God in order to grow (1 Pt 2:2). Paul commands an ongoing transformation by the renewing of the mind (Rom 12:2; Eph 4:23). The new person remains in a process of constant renewal (Col 3:10), and the inner self is renewed daily (2 Cor 4:16).<\/p>\nThe present result of the new birth is a new person or new creation for whom old things are replaced by new (2 Cor 5:17). It is this new creation, rather than superficial participation in religious practices, that is the goal of the Christian life (Gal 6:15). It involves laying aside the old nature (Eph 4:22) and putting on the new nature (v 24). In the final analysis, however, this is never the result of human effort alone. We are God’s workmanship (2:10).<\/p>\nSee also<\/em> Atonement; Conversion; Redeemer, Redemption; Repentance; Salvation.<\/p>","content_en":"<h3>REGENERATION*<\/h3>\nSpiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the kjv<\/span> of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart.<\/p>\nSecular writers also speak of regeneration. For the Stoic philosophers, it meant a return to a former state of existence. They referred to the yearly cycle of the seasons as a regeneration. For the biblical writers, however, regeneration means a renewal on a higher level. It is a radically new beginning rather than a mere restoration of previous conditions. This renewal involves a mighty change in the person. It is a work of the Holy Spirit, breaking the dominion of sin and implanting proper attitudes and desires. The regenerated person freely and joyously does the will of God. The ultimate goal of regeneration is the creation of a new heaven and earth that will be totally righteous and without sin (2 Pt 3:13). The present working of the Holy Spirit in the believer is a foretaste of this future cosmic regeneration (Eph 1:13-14). The new heavens and earth are still future. But God’s renewal of his people, foreseen by the OT prophets, is already a reality (Is 65:17; 66:22; 2 Pt 3:13; Rv 21:1).<\/p>\nThe believer now possesses a new life from God through the process of spiritual birth. Christians are born of God (Jn 1:12-13). And it is only through this spiritual birth that one may participate in the kingdom of God and receive his Spirit. Those born into God’s family reflect his righteous character (1 Jn 2:29). They are freed from habitual sin (3:9; 5:18). In James 1:18 this process of birth is attributed to the power of the Word of God.<\/p>\nExtending this metaphor for regeneration, Jesus taught Nicodemus about the absolute necessity of being born again, or born from above, as a prerequisite to entering the kingdom of God. Those who are thus reborn possess a living hope (1 Pt 1:3). Again, this new birth is brought about through the power of the Word of God (v 23).<\/p>\nThe initial experience of regeneration is followed by a continuing renewal in the life of the Christian. The newborn are to desire the pure milk of the Word of God in order to grow (1 Pt 2:2). Paul commands an ongoing transformation by the renewing of the mind (Rom 12:2; Eph 4:23). The new person remains in a process of constant renewal (Col 3:10), and the inner self is renewed daily (2 Cor 4:16).<\/p>\nThe present result of the new birth is a new person or new creation for whom old things are replaced by new (2 Cor 5:17). It is this new creation, rather than superficial participation in religious practices, that is the goal of the Christian life (Gal 6:15). It involves laying aside the old nature (Eph 4:22) and putting on the new nature (v 24). In the final analysis, however, this is never the result of human effort alone. We are God’s workmanship (2:10).<\/p>\nSee also<\/em> Atonement; Conversion; Redeemer, Redemption; Repentance; Salvation.<\/p>","summary_ro":"REGENERATION* Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the kjv of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart. Secular writers also speak of regeneration. For the Stoic ph...","summary_en":"REGENERATION* Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the kjv of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart. Secular writers also speak of regeneration. For the Stoic ph...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38234,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Water","title_en":"Water","content_ro":"<h3>WATER<\/h3>\nOne of the essentials of life, which covers much of the earth’s surface and is the primary component of the human body. Life cannot be sustained more than a few days without it.<\/p>\nIn the beginning, water covered the earth. Then God brought up the dry land from the water (Gn 1:9-10). As Peter said, “God made the heavens by the word of his command, and he brought the earth up from the water and surrounded it with water” (2 Pt 3:5, nlt<\/span>).<\/p>\nWhen the Lord created the Garden of Eden, he made a river to water it. This river divided into four rivers, of which two are identified with certainty, the Euphrates and the Tigris, which have sustained agricultural life in the Mesopotamian area both in antiquity and today (Gn 2:10-14). The Bible also relates that early in the history of the earth there was no rain but only a mist that watered the earth (vv 5-6). In the time of Noah, the Lord used an overwhelming mass and movement of water to destroy “the world that then existed” (2 Pt 3:6), as punishment for its wickedness.<\/p>\nIn the Near East, water is of special importance, for much of the area receives only moderate amounts of rainfall. In Egypt, for example, only two to four inches (5.1 to 10.2 centimeters) of rain falls in the area of Cairo, and at Aswan the average annual rainfall is zero. Egypt is dependent upon the Nile, which is supplied by equatorial rains. By contrast, Palestine is watered well by “the rain from heaven” (Dt 11:10-11).<\/p>\nWater has many symbolic usages in Scripture (quoted below mostly from the nlt<\/span>). The righteous man is like a tree planted by streams of water (Ps 1:3; Jer 17:8). The longing of the soul after God is likened to thirst for water: “My soul thirsts for you; my whole body longs for you in this parched and weary land where there is no water” (Ps 63:1); “I thirst for you as parched land thirsts for rain” (143:6). Jesus fulfills this need and declares, “If you are thirsty, come to me! If you believe in me, come and drink!” (Jn 7:37-38). And Jesus said, “The water I give them takes away thirst altogether. It becomes a perpetual spring within them, giving them eternal life” (4:14). The Spirit of Jesus is that spiritual water that satisfies the thirst of the human spirit (7:38-39). The Word of God is also presented as water by which spiritual cleansing is effected. The Lord speaks of the cleansing of the church by “the washing of water with the word” (Eph 5:26). And Paul said that people are saved “by the washing of regeneration and renewal in the Holy Spirit” (Ti 3:5).<\/p>\nIn the closing chapters of the Bible the Lord declares, “To all who are thirsty I will give the springs of the water of life without charge!” (Rv 21:6, nlt<\/span>). Even in the description of the heavenly Jerusalem there is mention of water—the river of the water of life: “The angel showed me a pure river with the water of life, clear as crystal, flowing from the throne of God and of the Lamb, coursing down the center of the main street” (22:1-2). The final invitation of Scripture comes to us in similar terms: “Let the thirsty ones come—anyone who wants to. Let them come and drink the water of life without charge” (v 17).<\/p>","content_en":"<h3>WATER<\/h3>\nOne of the essentials of life, which covers much of the earth’s surface and is the primary component of the human body. Life cannot be sustained more than a few days without it.<\/p>\nIn the beginning, water covered the earth. Then God brought up the dry land from the water (Gn 1:9-10). As Peter said, “God made the heavens by the word of his command, and he brought the earth up from the water and surrounded it with water” (2 Pt 3:5, nlt<\/span>).<\/p>\nWhen the Lord created the Garden of Eden, he made a river to water it. This river divided into four rivers, of which two are identified with certainty, the Euphrates and the Tigris, which have sustained agricultural life in the Mesopotamian area both in antiquity and today (Gn 2:10-14). The Bible also relates that early in the history of the earth there was no rain but only a mist that watered the earth (vv 5-6). In the time of Noah, the Lord used an overwhelming mass and movement of water to destroy “the world that then existed” (2 Pt 3:6), as punishment for its wickedness.<\/p>\nIn the Near East, water is of special importance, for much of the area receives only moderate amounts of rainfall. In Egypt, for example, only two to four inches (5.1 to 10.2 centimeters) of rain falls in the area of Cairo, and at Aswan the average annual rainfall is zero. Egypt is dependent upon the Nile, which is supplied by equatorial rains. By contrast, Palestine is watered well by “the rain from heaven” (Dt 11:10-11).<\/p>\nWater has many symbolic usages in Scripture (quoted below mostly from the nlt<\/span>). The righteous man is like a tree planted by streams of water (Ps 1:3; Jer 17:8). The longing of the soul after God is likened to thirst for water: “My soul thirsts for you; my whole body longs for you in this parched and weary land where there is no water” (Ps 63:1); “I thirst for you as parched land thirsts for rain” (143:6). Jesus fulfills this need and declares, “If you are thirsty, come to me! If you believe in me, come and drink!” (Jn 7:37-38). And Jesus said, “The water I give them takes away thirst altogether. It becomes a perpetual spring within them, giving them eternal life” (4:14). The Spirit of Jesus is that spiritual water that satisfies the thirst of the human spirit (7:38-39). The Word of God is also presented as water by which spiritual cleansing is effected. The Lord speaks of the cleansing of the church by “the washing of water with the word” (Eph 5:26). And Paul said that people are saved “by the washing of regeneration and renewal in the Holy Spirit” (Ti 3:5).<\/p>\nIn the closing chapters of the Bible the Lord declares, “To all who are thirsty I will give the springs of the water of life without charge!” (Rv 21:6, nlt<\/span>). Even in the description of the heavenly Jerusalem there is mention of water—the river of the water of life: “The angel showed me a pure river with the water of life, clear as crystal, flowing from the throne of God and of the Lamb, coursing down the center of the main street” (22:1-2). The final invitation of Scripture comes to us in similar terms: “Let the thirsty ones come—anyone who wants to. Let them come and drink the water of life without charge” (v 17).<\/p>","summary_ro":"WATER One of the essentials of life, which covers much of the earth’s surface and is the primary component of the human body. Life cannot be sustained more than a few days without it. In the beginning, water covered the earth. Then God brought up the dry land from the water (Gn 1:9-10). As Peter said, “God made the heavens by the word of his command, and he brought the earth up from the water and surrounded it with water” (2 Pt 3:5, nlt). When the Lord created the Garden of Eden, he made a ri...","summary_en":"WATER One of the essentials of life, which covers much of the earth’s surface and is the primary component of the human body. Life cannot be sustained more than a few days without it. In the beginning, water covered the earth. Then God brought up the dry land from the water (Gn 1:9-10). As Peter said, “God made the heavens by the word of his command, and he brought the earth up from the water and surrounded it with water” (2 Pt 3:5, nlt). When the Lord created the Garden of Eden, he made a ri...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40415,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"You Must Be Born Again","title_en":"Must Be Born Again, You","content_ro":"<h3>You Must Be Born Again<\/h3>\n<blockquote>The Bible insists that regeneration is absolutely necessary. Apart from it, all persons are dead in trespasses and sin (Eph 2:1). A shocking description of this condition is given in Ephesians 2:2-3. An unregenerated person is unable to understand the things of God, and no amount of good works can change it (1 Cor 2:14; Ti 3:5). This is why Jesus insisted, in his dialogue with Nicodemus, “You must be born again” (Jn 3:7).<\/p><\/blockquote>","content_en":"<h3>You Must Be Born Again<\/h3>\n<blockquote>The Bible insists that regeneration is absolutely necessary. Apart from it, all persons are dead in trespasses and sin (Eph 2:1). A shocking description of this condition is given in Ephesians 2:2-3. An unregenerated person is unable to understand the things of God, and no amount of good works can change it (1 Cor 2:14; Ti 3:5). This is why Jesus insisted, in his dialogue with Nicodemus, “You must be born again” (Jn 3:7).<\/p><\/blockquote>","summary_ro":"You Must Be Born Again The Bible insists that regeneration is absolutely necessary. Apart from it, all persons are dead in trespasses and sin (Eph 2:1). A shocking description of this condition is given in Ephesians 2:2-3. An unregenerated person is unable to understand the things of God, and no amount of good works can change it (1 Cor 2:14; Ti 3:5). This is why Jesus insisted, in his dialogue with Nicodemus, “You must be born again” (Jn 3:7).","summary_en":"You Must Be Born Again The Bible insists that regeneration is absolutely necessary. Apart from it, all persons are dead in trespasses and sin (Eph 2:1). A shocking description of this condition is given in Ephesians 2:2-3. An unregenerated person is unable to understand the things of God, and no amount of good works can change it (1 Cor 2:14; Ti 3:5). This is why Jesus insisted, in his dialogue with Nicodemus, “You must be born again” (Jn 3:7).","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58681,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:5","title_en":"Study Note: Tit 3:5","content_ro":"3:5<\/strong> not because . . . but because:<\/em> The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy<\/em> alone (Eph 2:8). • He washed away our sins, giving us a new birth:<\/em> See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit:<\/em> This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor 5:17; Col 3:10).<\/p>","content_en":"3:5<\/strong> not because . . . but because:<\/em> The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy<\/em> alone (Eph 2:8). • He washed away our sins, giving us a new birth:<\/em> See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit:<\/em> This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor 5:17; Col 3:10).<\/p>","summary_ro":"3:5 not because . . . but because: The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy alone (Eph 2:8). • He washed away our sins, giving us a new birth: See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit: This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor ...","summary_en":"3:5 not because . . . but because: The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy alone (Eph 2:8). • He washed away our sins, giving us a new birth: See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit: This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86307,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:5","title_en":"Study Note: Tit 3:5","content_ro":"3:5<\/strong> not because . . . but because:<\/em> The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy<\/em> alone (Eph 2:8). • He washed away our sins, giving us a new birth:<\/em> See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit:<\/em> This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor 5:17; Col 3:10).<\/p>","content_en":"3:5<\/strong> not because . . . but because:<\/em> The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy<\/em> alone (Eph 2:8). • He washed away our sins, giving us a new birth:<\/em> See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit:<\/em> This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor 5:17; Col 3:10).<\/p>","summary_ro":"3:5 not because . . . but because: The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy alone (Eph 2:8). • He washed away our sins, giving us a new birth: See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit: This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor ...","summary_en":"3:5 not because . . . but because: The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy alone (Eph 2:8). • He washed away our sins, giving us a new birth: See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit: This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113933,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:5","title_en":"Study Note: Tit 3:5","content_ro":"3:5<\/strong> not because . . . but because:<\/em> The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy<\/em> alone (Eph 2:8). • He washed away our sins, giving us a new birth:<\/em> See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit:<\/em> This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor 5:17; Col 3:10).<\/p>","content_en":"3:5<\/strong> not because . . . but because:<\/em> The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy<\/em> alone (Eph 2:8). • He washed away our sins, giving us a new birth:<\/em> See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit:<\/em> This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor 5:17; Col 3:10).<\/p>","summary_ro":"3:5 not because . . . but because: The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy alone (Eph 2:8). • He washed away our sins, giving us a new birth: See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit: This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor ...","summary_en":"3:5 not because . . . but because: The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy alone (Eph 2:8). • He washed away our sins, giving us a new birth: See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit: This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141559,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:5","title_en":"Study Note: Tit 3:5","content_ro":"3:5<\/strong> not because . . . but because:<\/em> The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy<\/em> alone (Eph 2:8). • He washed away our sins, giving us a new birth:<\/em> See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit:<\/em> This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor 5:17; Col 3:10).<\/p>","content_en":"3:5<\/strong> not because . . . but because:<\/em> The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy<\/em> alone (Eph 2:8). • He washed away our sins, giving us a new birth:<\/em> See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit:<\/em> This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor 5:17; Col 3:10).<\/p>","summary_ro":"3:5 not because . . . but because: The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy alone (Eph 2:8). • He washed away our sins, giving us a new birth: See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit: This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor ...","summary_en":"3:5 not because . . . but because: The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy alone (Eph 2:8). • He washed away our sins, giving us a new birth: See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit: This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66221,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>Baptism<\/h3>\nBaptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\nJohn preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\nAfter his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\nAs a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\nPassages for Further Study<\/strong><\/p>\nMatt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","content_en":"<h3>Baptism<\/h3>\nBaptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\nJohn preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\nAfter his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\nAs a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\nPassages for Further Study<\/strong><\/p>\nMatt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","summary_ro":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","summary_en":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93847,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>Baptism<\/h3>\nBaptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\nJohn preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\nAfter his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\nAs a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\nPassages for Further Study<\/strong><\/p>\nMatt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","content_en":"<h3>Baptism<\/h3>\nBaptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\nJohn preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\nAfter his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\nAs a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\nPassages for Further Study<\/strong><\/p>\nMatt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","summary_ro":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","summary_en":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121473,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>Baptism<\/h3>\nBaptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\nJohn preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\nAfter his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\nAs a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\nPassages for Further Study<\/strong><\/p>\nMatt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","content_en":"<h3>Baptism<\/h3>\nBaptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\nJohn preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\nAfter his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\nAs a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\nPassages for Further Study<\/strong><\/p>\nMatt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","summary_ro":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","summary_en":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149099,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>Baptism<\/h3>\nBaptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\nJohn preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\nAfter his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\nAs a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\nPassages for Further Study<\/strong><\/p>\nMatt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","content_en":"<h3>Baptism<\/h3>\nBaptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\nJohn preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\nAfter his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\nAs a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\nPassages for Further Study<\/strong><\/p>\nMatt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","summary_ro":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","summary_en":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":34067,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Savior","title_en":"Savior","content_ro":"<h3>SAVIOR<\/h3>\nOne who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘<\/span>,<\/em> which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘<\/span>,<\/em> meaning “the one who saves.” Used in this way, “savior” is found 13 or 14 times in the OT, depending upon the version.<\/p>\nThe basic understanding of the term “savior” as one who delivers or rescues is illustrated in Deuteronomy 22:27, where the law anticipated a situation when no deliverer was near in time of need. Moshia‘<\/span> is also used for individuals, as both Othniel and Ehud are called “deliverers” (Jgs 3:9, 15) and Nehemiah 9:27 speaks of the judges collectively as deliverers sent by God. Second Kings 13:5 reports that the Lord gave Israel a savior in reference to their deliverance from the Arameans. Some have identified this deliverer with King Jeroboam II of Judah; others with a foreign king, quite often Zakir of Hamath. But the text does not clearly indicate who this savior might have been. The point of the text is that God sent this deliverer for his people. The majority of references in the OT refer to God himself as Israel’s savior, and even when other individuals are so termed, it is clearly stated that God sent them or raised them up. Israel understood that God was their savior and declared this in songs of praise (Pss 17:7; 106:1-12) and cries for help (Jer 14:8). David said this of God: “He is my stronghold, my refuge and my savior” (2 Sm 22:3, niv<\/span>). Quite often the psalmists refer to the Lord as their “help” or “salvation” (Pss 27:9; 38:22; 42:5, 11; 65:5; 68:19; 79:9; 85:4; 89:26; all rendered “Savior” by the niv<\/span>). The exodus was undoubtedly the greatest example of deliverance for Israel and undergirded their knowledge of God as the savior. The psalmist, in remembrance of Israel’s sin of making a golden calf, proclaims, “They forgot God, their savior, who had done such great things in Egypt” (Ps 106:21, nlt<\/span>; cf. Is 63:11; Hos 13:4-6). In Isaiah, where “savior” is a frequent title for God, the term is used to emphasize his uniqueness. God alone is seen as savior, in contrast to foreign gods and idols: “I, even I, am the Lord<\/span>, and apart from me there is no savior. I have revealed and saved and proclaimed—I, and not some foreign god among you” (Is 43:11-12, niv<\/span>). Isaiah further states that God would show himself as savior by the future blessing and restoration of Israel (49:26; 60:16). The designation “savior” is not directly applied to the Messiah in the OT, but a passage like Zechariah 9:9 indicates that God’s Anointed One would be a deliverer. Several apocryphal books use the term “savior” for God, some in lofty titles like “everlasting Savior” (Bar 4:22) or “the eternal Savior of Israel” (3 Macc 7:16). This later usage also illustrates the idea of God as the one who is able to save Israel.<\/p>\n\nThe Greek literature uses soter<\/span> (“savior,” “deliverer” from the verb sozo<\/span> “to save,” “to rescue”) for both gods and humans. For example, at one point Herodotus refers to the Athenians as the “saviors” of Greece (Persian Wars<\/em> 7.139.5). In the Septuagint soter<\/span> (“savior”) is used to render various forms of the Hebrew yasha‘<\/span> (“to save”). Soter<\/span> occurs 24 times in the NT and is exclusively applied to God and Jesus Christ (to God 8 times and to Christ 16 times). Out of the 24 NT occurrences of soter<\/span>,<\/em> ten are in the Letters and five in 2 Peter. Dependence upon the OT can be seen in Luke 1:47, where Mary praises God as Savior in her hymn of praise. Jesus’ name (Greek for Joshua) means “the Lord is salvation” and was given in anticipation of his function as the Savior (Mt 1:21). As the Savior, Jesus completes God’s plan for a promised deliverer (Acts 13:23; Ti 3:4), provides redemption for humanity (Ti 2:13-14), and is the hope of the believer (Phil 3:20-21). Inherent in the term “savior” is the concept of one who saves or delivers from danger to a position of safety. Jesus has delivered the believer from sin and death into immortality and life (2 Tm 1:10). While Jesus never refers to himself as Savior (soter<\/span>), he is announced as such by the angels at his birth (Lk 2:11), confessed as such by those who heard his words (Jn 4:42), and proclaimed as Savior by the early church (Acts 5:31; 13:23). Salvation is central to the mission of Jesus (Lk 19:10). Paul teaches that Christ is the Savior of the church in the present (Eph 5:23) and future (Phil 3:20).<\/p>\nSavior, as a title, is applied to God in the Pastoral Epistles and clearly represents God as Savior of all persons (1 Tm 2:3; 4:10). The Pastorals also clearly designate Jesus as Savior (2 Tm 1:10; Ti 3:6), in some instances also declaring that he is God the Savior (Ti 2:13; 3:4-6). Savior is used as a title for Jesus Christ throughout 2 Peter (e.g., 2 Pt 2:20). John, in his first letter, uses it to describe Jesus as the Savior sent by the Father to save the world (1 Jn 4:14).<\/p>\nSee also<\/em> Salvation.<\/p>","content_en":"<h3>SAVIOR<\/h3>\nOne who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘<\/span>,<\/em> which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘<\/span>,<\/em> meaning “the one who saves.” Used in this way, “savior” is found 13 or 14 times in the OT, depending upon the version.<\/p>\nThe basic understanding of the term “savior” as one who delivers or rescues is illustrated in Deuteronomy 22:27, where the law anticipated a situation when no deliverer was near in time of need. Moshia‘<\/span> is also used for individuals, as both Othniel and Ehud are called “deliverers” (Jgs 3:9, 15) and Nehemiah 9:27 speaks of the judges collectively as deliverers sent by God. Second Kings 13:5 reports that the Lord gave Israel a savior in reference to their deliverance from the Arameans. Some have identified this deliverer with King Jeroboam II of Judah; others with a foreign king, quite often Zakir of Hamath. But the text does not clearly indicate who this savior might have been. The point of the text is that God sent this deliverer for his people. The majority of references in the OT refer to God himself as Israel’s savior, and even when other individuals are so termed, it is clearly stated that God sent them or raised them up. Israel understood that God was their savior and declared this in songs of praise (Pss 17:7; 106:1-12) and cries for help (Jer 14:8). David said this of God: “He is my stronghold, my refuge and my savior” (2 Sm 22:3, niv<\/span>). Quite often the psalmists refer to the Lord as their “help” or “salvation” (Pss 27:9; 38:22; 42:5, 11; 65:5; 68:19; 79:9; 85:4; 89:26; all rendered “Savior” by the niv<\/span>). The exodus was undoubtedly the greatest example of deliverance for Israel and undergirded their knowledge of God as the savior. The psalmist, in remembrance of Israel’s sin of making a golden calf, proclaims, “They forgot God, their savior, who had done such great things in Egypt” (Ps 106:21, nlt<\/span>; cf. Is 63:11; Hos 13:4-6). In Isaiah, where “savior” is a frequent title for God, the term is used to emphasize his uniqueness. God alone is seen as savior, in contrast to foreign gods and idols: “I, even I, am the Lord<\/span>, and apart from me there is no savior. I have revealed and saved and proclaimed—I, and not some foreign god among you” (Is 43:11-12, niv<\/span>). Isaiah further states that God would show himself as savior by the future blessing and restoration of Israel (49:26; 60:16). The designation “savior” is not directly applied to the Messiah in the OT, but a passage like Zechariah 9:9 indicates that God’s Anointed One would be a deliverer. Several apocryphal books use the term “savior” for God, some in lofty titles like “everlasting Savior” (Bar 4:22) or “the eternal Savior of Israel” (3 Macc 7:16). This later usage also illustrates the idea of God as the one who is able to save Israel.<\/p>\n\nThe Greek literature uses soter<\/span> (“savior,” “deliverer” from the verb sozo<\/span> “to save,” “to rescue”) for both gods and humans. For example, at one point Herodotus refers to the Athenians as the “saviors” of Greece (Persian Wars<\/em> 7.139.5). In the Septuagint soter<\/span> (“savior”) is used to render various forms of the Hebrew yasha‘<\/span> (“to save”). Soter<\/span> occurs 24 times in the NT and is exclusively applied to God and Jesus Christ (to God 8 times and to Christ 16 times). Out of the 24 NT occurrences of soter<\/span>,<\/em> ten are in the Letters and five in 2 Peter. Dependence upon the OT can be seen in Luke 1:47, where Mary praises God as Savior in her hymn of praise. Jesus’ name (Greek for Joshua) means “the Lord is salvation” and was given in anticipation of his function as the Savior (Mt 1:21). As the Savior, Jesus completes God’s plan for a promised deliverer (Acts 13:23; Ti 3:4), provides redemption for humanity (Ti 2:13-14), and is the hope of the believer (Phil 3:20-21). Inherent in the term “savior” is the concept of one who saves or delivers from danger to a position of safety. Jesus has delivered the believer from sin and death into immortality and life (2 Tm 1:10). While Jesus never refers to himself as Savior (soter<\/span>), he is announced as such by the angels at his birth (Lk 2:11), confessed as such by those who heard his words (Jn 4:42), and proclaimed as Savior by the early church (Acts 5:31; 13:23). Salvation is central to the mission of Jesus (Lk 19:10). Paul teaches that Christ is the Savior of the church in the present (Eph 5:23) and future (Phil 3:20).<\/p>\nSavior, as a title, is applied to God in the Pastoral Epistles and clearly represents God as Savior of all persons (1 Tm 2:3; 4:10). The Pastorals also clearly designate Jesus as Savior (2 Tm 1:10; Ti 3:6), in some instances also declaring that he is God the Savior (Ti 2:13; 3:4-6). Savior is used as a title for Jesus Christ throughout 2 Peter (e.g., 2 Pt 2:20). John, in his first letter, uses it to describe Jesus as the Savior sent by the Father to save the world (1 Jn 4:14).<\/p>\nSee also<\/em> Salvation.<\/p>","summary_ro":"SAVIOR One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘, which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘, meaning “the one who saves.” Used in this way, “savior”...","summary_en":"SAVIOR One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘, which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘, meaning “the one who saves.” Used in this way, “savior”...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":14720,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Grace","title_en":"Grace","content_ro":"<h3>GRACE<\/h3>\nThe gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people.<\/p>\nGrace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT.<\/p>\nGrace in the Old Testament<\/p>\nEarly in the narrative of the OT, God reveals himself as a “God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6, rsv<\/span>). As a result, it becomes possible for undeserving humans to approach him with the prayer, “If now I have found favor [or grace] in thy sight, O Lord, . . .” (Ex 34:9, rsv<\/span>). Through divine initiative, human alienation from God is turned by him into a state of unmerited acceptance that opens the way for reconciliation and redemptive usefulness.<\/p>\nDivine grace was already operative in the Garden of Eden when God responded to the debacle of the fall with the promise of redemption (Gn 3:15) and solicitous care rather than with abandonment or retributive annihilation. The call to Abraham was an extension of grace, not only to him as an individual, but through him as a means of universal outreach. As an inseparable part of God’s promise of individual blessing to Abraham and of a national blessing to his descendants, the indication was given that the individual and the national blessings would be instrumental in bringing about a universal blessing to “all the families of the earth” (Gn 12:2-3). Consequently, both the election of Abraham and the promise of universal blessing find expression in a God-given covenant, the object of which is to extend God’s grace to the whole human race. In a solemn confirmation of the promise to Abraham, God affirmed, “My covenant is with you, and you shall be the father of a multitude of nations. . . . And I will establish my covenant between me and you and your descendants after you throughout their generations for an everlasting covenant” (Gn 17:4, 7, rsv<\/span>). This promise was to be understood as finding fulfillment on the basis of grace, not of race, so that it would become applicable to all Abraham’s offspring—not only to Jewish believers, his racial descendants, but also to his spiritual descendants, believers from all nations who profess a faith like Abraham’s (Rom 4:16). Thus, from the perspective of divine grace, the election of Abraham and of national Israel was not an end in itself. It was God’s plan for extending his redemptive designs to all believers, from all nations. In extending his grace to Abraham, God was establishing the beginnings of the church, the community of grace.<\/p>\nThe divine particularism evidenced in the election of Abraham and in his becoming the recipient of God’s grace provides a model for the selection of all the individuals used by God in the history of redemption. Beyond the benefits of grace accorded to individuals such as Abraham, David, the prophets, and later the apostles, by virtue of their call, loomed the potential of their contributions to the fulfillment of the covenant of God on behalf of the community of those who share the faith of Abraham—the church. In the gracious dealings of God with Israel, with its patriarchs and its leaders, God was laying the basis for his outreach of grace to the church universal. God’s gracious interventions in the old covenant were intended to manifest the ultimacy of the church in his redemptive purposes. In the exercise of their ministries, the prophets of the old covenant knew that they were serving not themselves but the church (1 Pt 1:10-12).<\/p>\nAs a transitional, mediatory expression of divine grace, the institutions of the old covenant possessed only a temporary validity that has been superseded by the ultimate manifestations of God’s grace in the new covenant (Heb 8:6-7). Consequently, the old covenant was to become obsolete and replaced by a new covenant that would display the full manifestation of God’s grace. The proverbial tension between law and grace becomes intelligible in this perspective. Like the election of racial Israel, the law (as one of the most visible institutions of the old covenant) was a temporary measure of divine grace accorded to anticipate and prepare the covenant of justification through grace by faith in Jesus Christ (Gal 3:23-29; Heb 10:1).<\/p>\nGrace in the New Testament<\/p>\nThe concept of grace defined as God’s active involvement on behalf of his people receives a sharper focus in the NT. Divine grace becomes embodied in the person of Jesus Christ, who demonstrates visibly the dynamic nature of God’s grace and fulfills in his ministry of redemption the old covenant promises relative to God’s gracious dealings with humanity (Jn 1:14, 17).<\/p>\nGod’s grace manifested in Jesus Christ makes it possible for God to forgive sinners and to gather them in the church, the new covenant community. During his ministry, Jesus repeatedly pronounced the words of forgiveness on a great number of sinners and ministered God’s benevolent succor to a variety of desperate human needs. Through teachings such as the father’s forgiveness of the prodigal son and the search for the lost sheep, Jesus made it clear that he had come to seek and save those who were lost. But ultimately it was his redemptive death on the cross that opened wide the gate of salvation for repentant sinners to find access to God’s forgiving and restorative grace. This simple truth is formulated in the doctrine of justification by faith through grace (Rom 3:23; Ti 3:7). According to this teaching, God’s gracious provision of the substitutionary death of Christ enables him to pronounce a verdict of “just” or “not guilty” on repentant sinners and to include them in his eternal purposes. As a result, they enter into the realm of God’s gracious activity, which enables them to implement the process of individual sanctification in cooperation with the Holy Spirit.<\/p>\nGod’s grace manifested in Jesus Christ also makes it possible for God to bestow on believers undeserved benefits that enrich their lives and unite them together in the church, the body of Christ. Their acceptance on the basis of grace endows them with a new status as children of God, members of the household of God, so that they relate to him as to their heavenly Father (Gal 4:4-6). Consequently, they become members of a community where race, class, and sex distinctions are irrelevant, since they all became equal inheritors of God’s age-long promise to Abraham of universal blessing (3:28-29). In order to enrich their individual lives and to assure the usefulness of their participation in the life of the new community, the Holy Spirit graciously energizes believers with a variety of gifts for the performance of ministries designed to benefit the church (Rom 12:6-8). Foremost among those ministries is that of apostle, itself closely linked to God’s gracious provision (1:5; 15:15-16) since it combines with the ministry of the prophets of old to provide the foundational structure of the church (Eph 2:20). Because the riches of divine grace are freely lavished upon believers in their community life upon earth (1:7-8), the church translated into eternity will demonstrate, by its very existence, the immeasurable riches of God’s grace in Jesus Christ (2:6).<\/p>\nFinally, God’s grace manifested in Jesus Christ makes it possible for God to cause believers to reflect his grace in their character and relationships. The irreducible condition for receiving God’s grace is humility (Jas 4:6; 1 Pt 5:5). Such humility in relation to God enables believers to practice humility in regard to other people. From a position of grace, they can set aside selfishness and conceit in order to treat others with deference (Phil 2:3-4) in an attitude of mutual servanthood (Eph 5:21), and in a spirit of mutual forgiveness (Mt 18:23-35) so that even their communication can exhibit divine grace (Col 4:6). Since the grace of Jesus Christ constitutes the existential context of the lives and relationships of believers, they are exhorted not to pervert the grace of God into ungodly practice (Jude 1:4) but instead to grow in the grace of the Lord (2 Pt 3:18).<\/p>\nThe essential meaning of grace in the Bible refers to God’s disposition to exercise goodwill toward his creatures. This favorable disposition of God finds its supreme expression in Jesus Christ. By its very definition, this grace is rendered fully accessible to all humans with no other precondition than a repentant desire to receive it (Ti 2:11-12). As a result, the human condition of alienation from God and from his purposes becomes replaced with access to the otherwise unapproachable majesty of God represented by a throne, so that his grace may become available to meet human need (Heb 4:16). The tragic alternative to receiving God’s grace is to remain in hopeless alienation or to pursue sterile attempts to merit God’s favor through human efforts doomed to futility (Rom 1:21). God’s unconditional acceptance of sinners may be conditioned only by their rejection of his acceptance.<\/p>\nBecause Christ represents the fulfillment, the embodiment, and the dispenser of divine grace, the early Christians freely referred to God’s grace as “the grace of our Lord Jesus Christ.” This grace was conceived as being so basic and so pervasive to their individual lives and to the existence of their communities of faith that they naturally coupled the traditional greeting of shalom<\/span> (“peace”) with a reference to the grace of Jesus Christ. This is the reason for the ubiquitous repetition of numerous variations on the basic greeting formula found in almost every book of the NT, “The grace of our Lord Jesus Christ be with you all” (2 Thes 3:18).<\/p>\nSee also<\/em> God, Being and Attributes of; Love; Mercy.<\/p>","content_en":"<h3>GRACE<\/h3>\nThe gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people.<\/p>\nGrace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT.<\/p>\nGrace in the Old Testament<\/p>\nEarly in the narrative of the OT, God reveals himself as a “God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6, rsv<\/span>). As a result, it becomes possible for undeserving humans to approach him with the prayer, “If now I have found favor [or grace] in thy sight, O Lord, . . .” (Ex 34:9, rsv<\/span>). Through divine initiative, human alienation from God is turned by him into a state of unmerited acceptance that opens the way for reconciliation and redemptive usefulness.<\/p>\nDivine grace was already operative in the Garden of Eden when God responded to the debacle of the fall with the promise of redemption (Gn 3:15) and solicitous care rather than with abandonment or retributive annihilation. The call to Abraham was an extension of grace, not only to him as an individual, but through him as a means of universal outreach. As an inseparable part of God’s promise of individual blessing to Abraham and of a national blessing to his descendants, the indication was given that the individual and the national blessings would be instrumental in bringing about a universal blessing to “all the families of the earth” (Gn 12:2-3). Consequently, both the election of Abraham and the promise of universal blessing find expression in a God-given covenant, the object of which is to extend God’s grace to the whole human race. In a solemn confirmation of the promise to Abraham, God affirmed, “My covenant is with you, and you shall be the father of a multitude of nations. . . . And I will establish my covenant between me and you and your descendants after you throughout their generations for an everlasting covenant” (Gn 17:4, 7, rsv<\/span>). This promise was to be understood as finding fulfillment on the basis of grace, not of race, so that it would become applicable to all Abraham’s offspring—not only to Jewish believers, his racial descendants, but also to his spiritual descendants, believers from all nations who profess a faith like Abraham’s (Rom 4:16). Thus, from the perspective of divine grace, the election of Abraham and of national Israel was not an end in itself. It was God’s plan for extending his redemptive designs to all believers, from all nations. In extending his grace to Abraham, God was establishing the beginnings of the church, the community of grace.<\/p>\nThe divine particularism evidenced in the election of Abraham and in his becoming the recipient of God’s grace provides a model for the selection of all the individuals used by God in the history of redemption. Beyond the benefits of grace accorded to individuals such as Abraham, David, the prophets, and later the apostles, by virtue of their call, loomed the potential of their contributions to the fulfillment of the covenant of God on behalf of the community of those who share the faith of Abraham—the church. In the gracious dealings of God with Israel, with its patriarchs and its leaders, God was laying the basis for his outreach of grace to the church universal. God’s gracious interventions in the old covenant were intended to manifest the ultimacy of the church in his redemptive purposes. In the exercise of their ministries, the prophets of the old covenant knew that they were serving not themselves but the church (1 Pt 1:10-12).<\/p>\nAs a transitional, mediatory expression of divine grace, the institutions of the old covenant possessed only a temporary validity that has been superseded by the ultimate manifestations of God’s grace in the new covenant (Heb 8:6-7). Consequently, the old covenant was to become obsolete and replaced by a new covenant that would display the full manifestation of God’s grace. The proverbial tension between law and grace becomes intelligible in this perspective. Like the election of racial Israel, the law (as one of the most visible institutions of the old covenant) was a temporary measure of divine grace accorded to anticipate and prepare the covenant of justification through grace by faith in Jesus Christ (Gal 3:23-29; Heb 10:1).<\/p>\nGrace in the New Testament<\/p>\nThe concept of grace defined as God’s active involvement on behalf of his people receives a sharper focus in the NT. Divine grace becomes embodied in the person of Jesus Christ, who demonstrates visibly the dynamic nature of God’s grace and fulfills in his ministry of redemption the old covenant promises relative to God’s gracious dealings with humanity (Jn 1:14, 17).<\/p>\nGod’s grace manifested in Jesus Christ makes it possible for God to forgive sinners and to gather them in the church, the new covenant community. During his ministry, Jesus repeatedly pronounced the words of forgiveness on a great number of sinners and ministered God’s benevolent succor to a variety of desperate human needs. Through teachings such as the father’s forgiveness of the prodigal son and the search for the lost sheep, Jesus made it clear that he had come to seek and save those who were lost. But ultimately it was his redemptive death on the cross that opened wide the gate of salvation for repentant sinners to find access to God’s forgiving and restorative grace. This simple truth is formulated in the doctrine of justification by faith through grace (Rom 3:23; Ti 3:7). According to this teaching, God’s gracious provision of the substitutionary death of Christ enables him to pronounce a verdict of “just” or “not guilty” on repentant sinners and to include them in his eternal purposes. As a result, they enter into the realm of God’s gracious activity, which enables them to implement the process of individual sanctification in cooperation with the Holy Spirit.<\/p>\nGod’s grace manifested in Jesus Christ also makes it possible for God to bestow on believers undeserved benefits that enrich their lives and unite them together in the church, the body of Christ. Their acceptance on the basis of grace endows them with a new status as children of God, members of the household of God, so that they relate to him as to their heavenly Father (Gal 4:4-6). Consequently, they become members of a community where race, class, and sex distinctions are irrelevant, since they all became equal inheritors of God’s age-long promise to Abraham of universal blessing (3:28-29). In order to enrich their individual lives and to assure the usefulness of their participation in the life of the new community, the Holy Spirit graciously energizes believers with a variety of gifts for the performance of ministries designed to benefit the church (Rom 12:6-8). Foremost among those ministries is that of apostle, itself closely linked to God’s gracious provision (1:5; 15:15-16) since it combines with the ministry of the prophets of old to provide the foundational structure of the church (Eph 2:20). Because the riches of divine grace are freely lavished upon believers in their community life upon earth (1:7-8), the church translated into eternity will demonstrate, by its very existence, the immeasurable riches of God’s grace in Jesus Christ (2:6).<\/p>\nFinally, God’s grace manifested in Jesus Christ makes it possible for God to cause believers to reflect his grace in their character and relationships. The irreducible condition for receiving God’s grace is humility (Jas 4:6; 1 Pt 5:5). Such humility in relation to God enables believers to practice humility in regard to other people. From a position of grace, they can set aside selfishness and conceit in order to treat others with deference (Phil 2:3-4) in an attitude of mutual servanthood (Eph 5:21), and in a spirit of mutual forgiveness (Mt 18:23-35) so that even their communication can exhibit divine grace (Col 4:6). Since the grace of Jesus Christ constitutes the existential context of the lives and relationships of believers, they are exhorted not to pervert the grace of God into ungodly practice (Jude 1:4) but instead to grow in the grace of the Lord (2 Pt 3:18).<\/p>\nThe essential meaning of grace in the Bible refers to God’s disposition to exercise goodwill toward his creatures. This favorable disposition of God finds its supreme expression in Jesus Christ. By its very definition, this grace is rendered fully accessible to all humans with no other precondition than a repentant desire to receive it (Ti 2:11-12). As a result, the human condition of alienation from God and from his purposes becomes replaced with access to the otherwise unapproachable majesty of God represented by a throne, so that his grace may become available to meet human need (Heb 4:16). The tragic alternative to receiving God’s grace is to remain in hopeless alienation or to pursue sterile attempts to merit God’s favor through human efforts doomed to futility (Rom 1:21). God’s unconditional acceptance of sinners may be conditioned only by their rejection of his acceptance.<\/p>\nBecause Christ represents the fulfillment, the embodiment, and the dispenser of divine grace, the early Christians freely referred to God’s grace as “the grace of our Lord Jesus Christ.” This grace was conceived as being so basic and so pervasive to their individual lives and to the existence of their communities of faith that they naturally coupled the traditional greeting of shalom<\/span> (“peace”) with a reference to the grace of Jesus Christ. This is the reason for the ubiquitous repetition of numerous variations on the basic greeting formula found in almost every book of the NT, “The grace of our Lord Jesus Christ be with you all” (2 Thes 3:18).<\/p>\nSee also<\/em> God, Being and Attributes of; Love; Mercy.<\/p>","summary_ro":"GRACE The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people. Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT. Grace in t...","summary_en":"GRACE The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people. Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT. Grace in t...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16066,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heir","title_en":"Heir","content_ro":"<h3>HEIR<\/h3>\nOne 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>\nIn 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>\nA 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>\nAnother 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, rsv<\/span>; cf. Mk 12:7; Lk 20:14).<\/p>\nIn 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, nlt<\/span>). In Hebrews 11:7, Noah is described as “an heir of the righteousness which comes by faith” (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” (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>\nIn 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>\nIn 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>\nSee also<\/em> Firstborn; Inheritance; Birthright.<\/p>","content_en":"<h3>HEIR<\/h3>\nOne 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>\nIn 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>\nA 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>\nAnother 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, rsv<\/span>; cf. Mk 12:7; Lk 20:14).<\/p>\nIn 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, nlt<\/span>). In Hebrews 11:7, Noah is described as “an heir of the righteousness which comes by faith” (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” (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>\nIn 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>\nIn 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>\nSee 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":17497,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Inheritance","title_en":"Inheritance","content_ro":"<h3>INHERITANCE<\/h3>\nLegacy 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>\nLegal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\nWe learn something of early-second-millennium 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>\nAccording 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>\nAccording 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>\nHow 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>\nApart 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>\nIn 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>\nIn 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>\nTheological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\nThe 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>\nThe 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>\nSince Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means 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>\nIn 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>\nThat 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>\nIn 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>\nWe 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>\nDoubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even 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>\nPaul 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 Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\nIndeed, 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>\nWith 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 Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, 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>\nIn 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, rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\nSee also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","content_en":"<h3>INHERITANCE<\/h3>\nLegacy 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>\nLegal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\nWe learn something of early-second-millennium 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>\nAccording 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>\nAccording 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>\nHow 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>\nApart 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>\nIn 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>\nIn 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>\nTheological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\nThe 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>\nThe 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>\nSince Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means 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>\nIn 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>\nThat 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>\nIn 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>\nWe 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>\nDoubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even 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>\nPaul 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 Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\nIndeed, 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>\nWith 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 Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, 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>\nIn 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, rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\nSee 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":58682,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:7","title_en":"Study Note: Tit 3:7","content_ro":"3:7<\/strong> The first half of this verse sums up 3:4-6. The second half supplies the purpose for what God did. • made us right in his sight:<\/em> See Rom 3:20-28; Gal 2:16-17. • inherit eternal life:<\/em> The Spirit (Titus 3:5) is often linked with our status as heirs (see Rom 8:15-17; 1 Cor 6:9-11; Gal 4:6-7; Eph 1:13-14).<\/p>","content_en":"3:7<\/strong> The first half of this verse sums up 3:4-6. The second half supplies the purpose for what God did. • made us right in his sight:<\/em> See Rom 3:20-28; Gal 2:16-17. • inherit eternal life:<\/em> The Spirit (Titus 3:5) is often linked with our status as heirs (see Rom 8:15-17; 1 Cor 6:9-11; Gal 4:6-7; Eph 1:13-14).<\/p>","summary_ro":"3:7 The first half of this verse sums up 3:4-6. The second half supplies the purpose for what God did. • made us right in his sight: See Rom 3:20-28; Gal 2:16-17. • inherit eternal life: The Spirit (Titus 3:5) is often linked with our status as heirs (see Rom 8:15-17; 1 Cor 6:9-11; Gal 4:6-7; Eph 1:13-14).","summary_en":"3:7 The first half of this verse sums up 3:4-6. The second half supplies the purpose for what God did. • made us right in his sight: See Rom 3:20-28; Gal 2:16-17. • inherit eternal life: The Spirit (Titus 3:5) is often linked with our status as heirs (see Rom 8:15-17; 1 Cor 6:9-11; Gal 4:6-7; Eph 1:13-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86308,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:7","title_en":"Study Note: Tit 3:7","content_ro":"3:7<\/strong> The first half of this verse sums up 3:4-6. The second half supplies the purpose for what God did. • made us right in his sight:<\/em> See Rom 3:20-28; Gal 2:16-17. • inherit eternal life:<\/em> The Spirit (Titus 3:5) is often linked with our status as heirs (see Rom 8:15-17; 1 Cor 6:9-11; Gal 4:6-7; Eph 1:13-14).<\/p>","content_en":"3:7<\/strong> The first half of this verse sums up 3:4-6. The second half supplies the purpose for what God did. • made us right in his sight:<\/em> See Rom 3:20-28; Gal 2:16-17. • inherit eternal life:<\/em> The Spirit (Titus 3:5) is often linked with our status as heirs (see Rom 8:15-17; 1 Cor 6:9-11; Gal 4:6-7; Eph 1:13-14).<\/p>","summary_ro":"3:7 The first half of this verse sums up 3:4-6. The second half supplies the purpose for what God did. • made us right in his sight: See Rom 3:20-28; Gal 2:16-17. • inherit eternal life: The Spirit (Titus 3:5) is often linked with our status as heirs (see Rom 8:15-17; 1 Cor 6:9-11; Gal 4:6-7; Eph 1:13-14).","summary_en":"3:7 The first half of this verse sums up 3:4-6. The second half supplies the purpose for what God did. • made us right in his sight: See Rom 3:20-28; Gal 2:16-17. • inherit eternal life: The Spirit (Titus 3:5) is often linked with our status as heirs (see Rom 8:15-17; 1 Cor 6:9-11; Gal 4:6-7; Eph 1:13-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113934,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:7","title_en":"Study Note: Tit 3:7","content_ro":"3:7<\/strong> The first half of this verse sums up 3:4-6. The second half supplies the purpose for what God did. • made us right in his sight:<\/em> See Rom 3:20-28; Gal 2:16-17. • inherit eternal life:<\/em> The Spirit (Titus 3:5) is often linked with our status as heirs (see Rom 8:15-17; 1 Cor 6:9-11; Gal 4:6-7; Eph 1:13-14).<\/p>","content_en":"3:7<\/strong> The first half of this verse sums up 3:4-6. The second half supplies the purpose for what God did. • made us right in his sight:<\/em> See Rom 3:20-28; Gal 2:16-17. • inherit eternal life:<\/em> The Spirit (Titus 3:5) is often linked with our status as heirs (see Rom 8:15-17; 1 Cor 6:9-11; Gal 4:6-7; Eph 1:13-14).<\/p>","summary_ro":"3:7 The first half of this verse sums up 3:4-6. The second half supplies the purpose for what God did. • made us right in his sight: See Rom 3:20-28; Gal 2:16-17. • inherit eternal life: The Spirit (Titus 3:5) is often linked with our status as heirs (see Rom 8:15-17; 1 Cor 6:9-11; Gal 4:6-7; Eph 1:13-14).","summary_en":"3:7 The first half of this verse sums up 3:4-6. The second half supplies the purpose for what God did. • made us right in his sight: See Rom 3:20-28; Gal 2:16-17. • inherit eternal life: The Spirit (Titus 3:5) is often linked with our status as heirs (see Rom 8:15-17; 1 Cor 6:9-11; Gal 4:6-7; Eph 1:13-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141560,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:7","title_en":"Study Note: Tit 3:7","content_ro":"3:7<\/strong> The first half of this verse sums up 3:4-6. The second half supplies the purpose for what God did. • made us right in his sight:<\/em> See Rom 3:20-28; Gal 2:16-17. • inherit eternal life:<\/em> The Spirit (Titus 3:5) is often linked with our status as heirs (see Rom 8:15-17; 1 Cor 6:9-11; Gal 4:6-7; Eph 1:13-14).<\/p>","content_en":"3:7<\/strong> The first half of this verse sums up 3:4-6. The second half supplies the purpose for what God did. • made us right in his sight:<\/em> See Rom 3:20-28; Gal 2:16-17. • inherit eternal life:<\/em> The Spirit (Titus 3:5) is often linked with our status as heirs (see Rom 8:15-17; 1 Cor 6:9-11; Gal 4:6-7; Eph 1:13-14).<\/p>","summary_ro":"3:7 The first half of this verse sums up 3:4-6. The second half supplies the purpose for what God did. • made us right in his sight: See Rom 3:20-28; Gal 2:16-17. • inherit eternal life: The Spirit (Titus 3:5) is often linked with our status as heirs (see Rom 8:15-17; 1 Cor 6:9-11; Gal 4:6-7; Eph 1:13-14).","summary_en":"3:7 The first half of this verse sums up 3:4-6. The second half supplies the purpose for what God did. • made us right in his sight: See Rom 3:20-28; Gal 2:16-17. • inherit eternal life: The Spirit (Titus 3:5) is often linked with our status as heirs (see Rom 8:15-17; 1 Cor 6:9-11; Gal 4:6-7; Eph 1:13-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66575,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Grace of God","title_en":"The Grace of God","content_ro":"<h3>The Grace of God<\/h3>\nGrace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\nAccording to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\nPaul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\nGod’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","content_en":"<h3>The Grace of God<\/h3>\nGrace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\nAccording to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\nPaul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\nGod’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","summary_ro":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","summary_en":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94201,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Grace of God","title_en":"The Grace of God","content_ro":"<h3>The Grace of God<\/h3>\nGrace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\nAccording to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\nPaul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\nGod’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","content_en":"<h3>The Grace of God<\/h3>\nGrace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\nAccording to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\nPaul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\nGod’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","summary_ro":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","summary_en":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121827,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Grace of God","title_en":"The Grace of God","content_ro":"<h3>The Grace of God<\/h3>\nGrace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\nAccording to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\nPaul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\nGod’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","content_en":"<h3>The Grace of God<\/h3>\nGrace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\nAccording to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\nPaul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\nGod’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","summary_ro":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","summary_en":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149453,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Grace of God","title_en":"The Grace of God","content_ro":"<h3>The Grace of God<\/h3>\nGrace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\nAccording to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\nPaul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\nGod’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","content_en":"<h3>The Grace of God<\/h3>\nGrace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\nAccording to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\nPaul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\nGod’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","summary_ro":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","summary_en":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":58683,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:8","title_en":"Study Note: Tit 3:8","content_ro":"3:8<\/strong> The trustworthy saying<\/em> is 3:4-7 (cp. 1 Tim 1:15).<\/p>","content_en":"3:8<\/strong> The trustworthy saying<\/em> is 3:4-7 (cp. 1 Tim 1:15).<\/p>","summary_ro":"3:8 The trustworthy saying is 3:4-7 (cp. 1 Tim 1:15).","summary_en":"3:8 The trustworthy saying is 3:4-7 (cp. 1 Tim 1:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86309,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:8","title_en":"Study Note: Tit 3:8","content_ro":"3:8<\/strong> The trustworthy saying<\/em> is 3:4-7 (cp. 1 Tim 1:15).<\/p>","content_en":"3:8<\/strong> The trustworthy saying<\/em> is 3:4-7 (cp. 1 Tim 1:15).<\/p>","summary_ro":"3:8 The trustworthy saying is 3:4-7 (cp. 1 Tim 1:15).","summary_en":"3:8 The trustworthy saying is 3:4-7 (cp. 1 Tim 1:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113935,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:8","title_en":"Study Note: Tit 3:8","content_ro":"3:8<\/strong> The trustworthy saying<\/em> is 3:4-7 (cp. 1 Tim 1:15).<\/p>","content_en":"3:8<\/strong> The trustworthy saying<\/em> is 3:4-7 (cp. 1 Tim 1:15).<\/p>","summary_ro":"3:8 The trustworthy saying is 3:4-7 (cp. 1 Tim 1:15).","summary_en":"3:8 The trustworthy saying is 3:4-7 (cp. 1 Tim 1:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141561,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:8","title_en":"Study Note: Tit 3:8","content_ro":"3:8<\/strong> The trustworthy saying<\/em> is 3:4-7 (cp. 1 Tim 1:15).<\/p>","content_en":"3:8<\/strong> The trustworthy saying<\/em> is 3:4-7 (cp. 1 Tim 1:15).<\/p>","summary_ro":"3:8 The trustworthy saying is 3:4-7 (cp. 1 Tim 1:15).","summary_en":"3:8 The trustworthy saying is 3:4-7 (cp. 1 Tim 1:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":13391,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Genealogy","title_en":"Genealogy","content_ro":"<h3>GENEALOGY<\/h3>\nRecord or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium BC<\/span> contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 BC<\/span>) referred to his “father,” Sesostris III, who lived some 1,200 years before him. Greeks and Romans also kept genealogical records. However, the biblical genealogies, especially those in Genesis and 1 Chronicles 1–9, are unique in the literature of the ancient Near East. Only at the beginning of the Islamic age are such broad genealogical records found. Even today among tribal Semites, such as Arab nomads, there is an intense interest in genealogy, and it is not unusual for an Arab to be able to recite accurately the names of his ancestors for 10 or 15 generations back, covering a period of several hundred years.<\/p>\nTerms Used<\/p>\nThe word “genealogy” occurs only once as a noun in the Hebrew OT (Neh 7:5), where it refers to a register of those who returned to Jerusalem with Zerubbabel at the end of the exile. The verbal form of the same word is found a total of 20 times in 1—2 Chronicles, Ezra, and Nehemiah. The terms “generations” and “book of the generations,” used in Genesis and elsewhere in the OT, convey the same idea. The equivalent NT terms are found in 1 Timothy 1:4 and Titus 3:9 (“genealogies”) and Matthew 1:1, which refers to the “book of the genealogy” of Jesus Christ.<\/p>\nPurpose of Genealogical Records<\/p>\nThe keeping of genealogical records in ancient Israel was an important activity and served a number of useful purposes. God’s promise of a land to Abraham and his descendants made such records necessary to establish and preserve the allotment of the land; a genealogical record served as evidence of a legitimate title to the ancestral property. Genealogies were essential for the preservation of the exclusive priesthood that had been established by the Mosaic law. In the time of Josephus every priest was supposed to be able to prove his descent.<\/p>\nOne of the most important reasons for keeping genealogical records was to establish and maintain the right of royal succession in Judah through the family of David. The belief that the Messiah would come from the Davidic house made such records even more important.<\/p>\nOther purposes served by these family records included the imposition of military duty according to families (Nm 1:2-3). Position in camp and on the march from Egypt was determined by tribes and families (2:2, 17; 10:11-28). Also, God’s blessings were passed from one member of the family to his descendants (Gn 27). The stress placed on the purity of the congregation (Dt 7:1-4; 23:1-8) required complete family records, particularly in the postexilic period. With the insistence of Ezra and Nehemiah upon racial purity, and with the purging of foreign elements from among the people (Ezr 2:59-63; 10:9-44; Neh 13:23-28), written evidence of purity of descent became essential; interest in the compilation of genealogies became intense after the exile.<\/p>\nLineage was ordinarily traced through the male members of the family, with females being mentioned only rarely (e.g., Gn 11:29, Sarah and Milcah; 22:23, Rebekah; and Nm 26:33–27:11, where the property inheritance of the daughters of Zelophehad was involved). Matthew mentions three women: Tamar, Rahab, and Ruth; and in the second group alludes to Bathsheba (see discussion below).<\/p>\nPrincipal Genealogical Lists in the Bible<\/p>\nThe principal sources of genealogical material in the OT are found in Genesis, Numbers, 2 Samuel, 1 Kings, 1—2 Chronicles (which contain the greatest amount of genealogical material in the Bible), Ezra, and Nehemiah. The genealogies of Jesus Christ in Matthew 1 and Luke 3 are the only NT records. Together they contain a genealogical record from Adam to Christ.<\/p>\nGrouped together by historical periods, the following are the principal genealogical lists found in the Bible:<\/p>\n<h5>Before the Flood<\/h5>\nThree lists are from this period. The first, found in Genesis 4:17-22, traces the descendants of Cain through seven generations and explains the hereditary origin of certain occupations and crafts. The second, Genesis 4:25-26, begins the account of the descendants of Seth, the posterity of Adam whose faithfulness to God is contrasted with the ungodly posterity of Cain. The third list, Genesis 5:1-32 (cf. 1 Chr 1:1-4), traces the descendants of Adam through Seth down to Noah and his sons at the time of the Flood.<\/p>\n<h5>From Noah to Abraham<\/h5>\nGenesis 10:1-32 (cf. 1 Chr 1:4-23), frequently called the “table of nations,” contains a list of the nations descended from the sons of Noah (Shem, Ham, and Japheth). Genesis 11:10-26 (cf. 1 Chr 1:24-27) traces the descendants of Shem to the time of Abraham, and Genesis 11:27-30 (see also Gn 22:20-24) lists the descendants of Nahor, Abraham’s brother.<\/p>\n<h5>From Abraham to the Descent into Egypt<\/h5>\nThe descendants of Abraham by Hagar, Sarah, and Keturah are found in Genesis 16:15, 21:1-3, and 25:1-4 (introducing the Arabs as descendants of Abraham; cf. 1 Chr 1:28-34). Genesis 19:37-38 links the Moabites and Ammonites to Abraham through his nephew Lot. A very important genealogical list during this period is that of the descendants of Jacob, giving the account of the parentage, birth, and naming of the founders of the 12 tribes of Israel (Gn 29:31–30:24; 35:16-26). Esau is acknowledged as the ancestor of the Edomites; his Edomite descendants are traced through his three wives (Gn 26:34; 36:1-43; 1 Chr 1:35-54). The list of Jacob’s family at the time he entered Egypt, numbering 70, is found in Genesis 46:1-27 (cf. Ex 6:14-16; Nm 26:1-51; 1 Chr 2–8). A partial list of the heads of the fathers’ houses of Reuben, Simeon, and Levi is found in Exodus 6:14-25; the chief purpose of this genealogy is to establish Aaron and Moses as members of Levi’s tribe.<\/p>\n<h5>From the Exodus to the Conquest of Canaan<\/h5>\nWhile the tribes were still in the desert after leaving Egypt, a census was taken to determine the total number of Israelites (Nm 1:4-54; 2:2-33). During this same period, a genealogy of the family of Aaron was compiled, and a separate census was taken of the Levites (3:1-39). A list of the 12 spies who searched out the land and the tribes they represented is given in Numbers 13:4-16; the most important names on this list are Caleb and Joshua. Near the end of the wilderness wanderings, another census of the people was ordered; the total number was approximately the same as that of the first census almost 40 years earlier (26:4-51, 57-62). As the tribes neared the Promised Land, a list was prepared of the tribal representatives who would take part in the division of the land (34:16-29).<\/p>\n<h5>Period of the Kings<\/h5>\nDuring the entire period of the monarchy, over 400 years, the only genealogical records of any consequence are those that pertain to David. His descendants are traced through 20 rulers who sat upon the throne of Judah until the nation fell to the Babylonians in 586 BC<\/span> (1—2 Kgs; cf. 1 Chr 11:1—2 Chr 36:21). A list of David’s children is found in 2 Samuel 3:2-5 and 5:14-16 (cf. 1 Chr 3:1-9; 14:4-7). His mighty men, an elite group of soldiers, are named in 2 Samuel 23:8-39 (cf. 1 Chr 11:10-47). His recruits at Ziklag are recorded in 1 Chronicles 12:1-22. Those who were his musicians and doorkeepers when the ark was brought to Jerusalem are named in 1 Chronicles 15:1-24 (cf. 1 Chr 16:5-6, 37-43). David’s political and religious organization of the kingdom—including the Levites, priests, singers, porters and other administrative officials, and military officers—is found in 1 Chronicles 23–27. In spite of the literary activity associated with the reign of Solomon, the only genealogical record preserved from this period is that of Solomon’s princes and 12 officers (1 Kgs 4:1-19). The genealogy of one prophet is traced back four generations (Zep 1:1).<\/p>\n<h5>The Postexilic Period<\/h5>\nDuring the postexilic period, the keeping of genealogical records probably received its greatest impetus through the activity of Ezra and Nehemiah, primarily because of their insistence upon racial purity and the purging of foreign elements from the community. A list of the exiles who returned with Zerubbabel is found in Ezra 2:1-70 (cf. Neh 7:6-73, where the same list is found). A list of those who returned with Ezra is included in 8:1-20. Ezra’s own genealogy is also recorded (Ezr 7:5). There is a list of the Jews who married foreign women that included priests, Levites, singers, porters, and other Israelites (Ezr 10:18-44). Nehemiah 8:4-7 names the Levites and others who assisted Ezra when he read the law publicly. Nehemiah also contains a list of those who participated in the ceremony of sealing the covenant (Neh 10:1-27) and a list of those who lived in Jerusalem and other cities (11:3-36). His interest in the priesthood is reflected in the list of priests and Levites who returned with Zerubbabel (12:1-9), of the high priests from Jeshua to Jaddua (vv 10-11), of the heads of the priestly families (vv 12-21), of the Levites and porters who served under the high priest (vv 22-26), and of the princes and priests who were present at the dedication of the rebuilt wall of Jerusalem (vv 31-42).<\/p>\nThe final genealogical record that must be mentioned is the genealogy from Adam to Saul (1 Chr 1–8), the longest section of genealogical material in the Bible. It is properly included with the genealogies compiled during the postexilic period, as the unknown chronicler (some think he was Ezra) prepared this list around 400 BC<\/span> from extant records and documents available to him. His purpose seems to have been to conserve the purity of blood in the restored nation and to insist that the nation’s well-being depended on its faithfulness to God’s law.<\/p>\n<h5>The New Testament Period<\/h5>\nThe only genealogies of consequence in the NT are those concerning Jesus Christ in Matthew 1:1-17 and Luke 3:23-38. See<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>GENEALOGY<\/h3>\nRecord or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium BC<\/span> contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 BC<\/span>) referred to his “father,” Sesostris III, who lived some 1,200 years before him. Greeks and Romans also kept genealogical records. However, the biblical genealogies, especially those in Genesis and 1 Chronicles 1–9, are unique in the literature of the ancient Near East. Only at the beginning of the Islamic age are such broad genealogical records found. Even today among tribal Semites, such as Arab nomads, there is an intense interest in genealogy, and it is not unusual for an Arab to be able to recite accurately the names of his ancestors for 10 or 15 generations back, covering a period of several hundred years.<\/p>\nTerms Used<\/p>\nThe word “genealogy” occurs only once as a noun in the Hebrew OT (Neh 7:5), where it refers to a register of those who returned to Jerusalem with Zerubbabel at the end of the exile. The verbal form of the same word is found a total of 20 times in 1—2 Chronicles, Ezra, and Nehemiah. The terms “generations” and “book of the generations,” used in Genesis and elsewhere in the OT, convey the same idea. The equivalent NT terms are found in 1 Timothy 1:4 and Titus 3:9 (“genealogies”) and Matthew 1:1, which refers to the “book of the genealogy” of Jesus Christ.<\/p>\nPurpose of Genealogical Records<\/p>\nThe keeping of genealogical records in ancient Israel was an important activity and served a number of useful purposes. God’s promise of a land to Abraham and his descendants made such records necessary to establish and preserve the allotment of the land; a genealogical record served as evidence of a legitimate title to the ancestral property. Genealogies were essential for the preservation of the exclusive priesthood that had been established by the Mosaic law. In the time of Josephus every priest was supposed to be able to prove his descent.<\/p>\nOne of the most important reasons for keeping genealogical records was to establish and maintain the right of royal succession in Judah through the family of David. The belief that the Messiah would come from the Davidic house made such records even more important.<\/p>\nOther purposes served by these family records included the imposition of military duty according to families (Nm 1:2-3). Position in camp and on the march from Egypt was determined by tribes and families (2:2, 17; 10:11-28). Also, God’s blessings were passed from one member of the family to his descendants (Gn 27). The stress placed on the purity of the congregation (Dt 7:1-4; 23:1-8) required complete family records, particularly in the postexilic period. With the insistence of Ezra and Nehemiah upon racial purity, and with the purging of foreign elements from among the people (Ezr 2:59-63; 10:9-44; Neh 13:23-28), written evidence of purity of descent became essential; interest in the compilation of genealogies became intense after the exile.<\/p>\nLineage was ordinarily traced through the male members of the family, with females being mentioned only rarely (e.g., Gn 11:29, Sarah and Milcah; 22:23, Rebekah; and Nm 26:33–27:11, where the property inheritance of the daughters of Zelophehad was involved). Matthew mentions three women: Tamar, Rahab, and Ruth; and in the second group alludes to Bathsheba (see discussion below).<\/p>\nPrincipal Genealogical Lists in the Bible<\/p>\nThe principal sources of genealogical material in the OT are found in Genesis, Numbers, 2 Samuel, 1 Kings, 1—2 Chronicles (which contain the greatest amount of genealogical material in the Bible), Ezra, and Nehemiah. The genealogies of Jesus Christ in Matthew 1 and Luke 3 are the only NT records. Together they contain a genealogical record from Adam to Christ.<\/p>\nGrouped together by historical periods, the following are the principal genealogical lists found in the Bible:<\/p>\n<h5>Before the Flood<\/h5>\nThree lists are from this period. The first, found in Genesis 4:17-22, traces the descendants of Cain through seven generations and explains the hereditary origin of certain occupations and crafts. The second, Genesis 4:25-26, begins the account of the descendants of Seth, the posterity of Adam whose faithfulness to God is contrasted with the ungodly posterity of Cain. The third list, Genesis 5:1-32 (cf. 1 Chr 1:1-4), traces the descendants of Adam through Seth down to Noah and his sons at the time of the Flood.<\/p>\n<h5>From Noah to Abraham<\/h5>\nGenesis 10:1-32 (cf. 1 Chr 1:4-23), frequently called the “table of nations,” contains a list of the nations descended from the sons of Noah (Shem, Ham, and Japheth). Genesis 11:10-26 (cf. 1 Chr 1:24-27) traces the descendants of Shem to the time of Abraham, and Genesis 11:27-30 (see also Gn 22:20-24) lists the descendants of Nahor, Abraham’s brother.<\/p>\n<h5>From Abraham to the Descent into Egypt<\/h5>\nThe descendants of Abraham by Hagar, Sarah, and Keturah are found in Genesis 16:15, 21:1-3, and 25:1-4 (introducing the Arabs as descendants of Abraham; cf. 1 Chr 1:28-34). Genesis 19:37-38 links the Moabites and Ammonites to Abraham through his nephew Lot. A very important genealogical list during this period is that of the descendants of Jacob, giving the account of the parentage, birth, and naming of the founders of the 12 tribes of Israel (Gn 29:31–30:24; 35:16-26). Esau is acknowledged as the ancestor of the Edomites; his Edomite descendants are traced through his three wives (Gn 26:34; 36:1-43; 1 Chr 1:35-54). The list of Jacob’s family at the time he entered Egypt, numbering 70, is found in Genesis 46:1-27 (cf. Ex 6:14-16; Nm 26:1-51; 1 Chr 2–8). A partial list of the heads of the fathers’ houses of Reuben, Simeon, and Levi is found in Exodus 6:14-25; the chief purpose of this genealogy is to establish Aaron and Moses as members of Levi’s tribe.<\/p>\n<h5>From the Exodus to the Conquest of Canaan<\/h5>\nWhile the tribes were still in the desert after leaving Egypt, a census was taken to determine the total number of Israelites (Nm 1:4-54; 2:2-33). During this same period, a genealogy of the family of Aaron was compiled, and a separate census was taken of the Levites (3:1-39). A list of the 12 spies who searched out the land and the tribes they represented is given in Numbers 13:4-16; the most important names on this list are Caleb and Joshua. Near the end of the wilderness wanderings, another census of the people was ordered; the total number was approximately the same as that of the first census almost 40 years earlier (26:4-51, 57-62). As the tribes neared the Promised Land, a list was prepared of the tribal representatives who would take part in the division of the land (34:16-29).<\/p>\n<h5>Period of the Kings<\/h5>\nDuring the entire period of the monarchy, over 400 years, the only genealogical records of any consequence are those that pertain to David. His descendants are traced through 20 rulers who sat upon the throne of Judah until the nation fell to the Babylonians in 586 BC<\/span> (1—2 Kgs; cf. 1 Chr 11:1—2 Chr 36:21). A list of David’s children is found in 2 Samuel 3:2-5 and 5:14-16 (cf. 1 Chr 3:1-9; 14:4-7). His mighty men, an elite group of soldiers, are named in 2 Samuel 23:8-39 (cf. 1 Chr 11:10-47). His recruits at Ziklag are recorded in 1 Chronicles 12:1-22. Those who were his musicians and doorkeepers when the ark was brought to Jerusalem are named in 1 Chronicles 15:1-24 (cf. 1 Chr 16:5-6, 37-43). David’s political and religious organization of the kingdom—including the Levites, priests, singers, porters and other administrative officials, and military officers—is found in 1 Chronicles 23–27. In spite of the literary activity associated with the reign of Solomon, the only genealogical record preserved from this period is that of Solomon’s princes and 12 officers (1 Kgs 4:1-19). The genealogy of one prophet is traced back four generations (Zep 1:1).<\/p>\n<h5>The Postexilic Period<\/h5>\nDuring the postexilic period, the keeping of genealogical records probably received its greatest impetus through the activity of Ezra and Nehemiah, primarily because of their insistence upon racial purity and the purging of foreign elements from the community. A list of the exiles who returned with Zerubbabel is found in Ezra 2:1-70 (cf. Neh 7:6-73, where the same list is found). A list of those who returned with Ezra is included in 8:1-20. Ezra’s own genealogy is also recorded (Ezr 7:5). There is a list of the Jews who married foreign women that included priests, Levites, singers, porters, and other Israelites (Ezr 10:18-44). Nehemiah 8:4-7 names the Levites and others who assisted Ezra when he read the law publicly. Nehemiah also contains a list of those who participated in the ceremony of sealing the covenant (Neh 10:1-27) and a list of those who lived in Jerusalem and other cities (11:3-36). His interest in the priesthood is reflected in the list of priests and Levites who returned with Zerubbabel (12:1-9), of the high priests from Jeshua to Jaddua (vv 10-11), of the heads of the priestly families (vv 12-21), of the Levites and porters who served under the high priest (vv 22-26), and of the princes and priests who were present at the dedication of the rebuilt wall of Jerusalem (vv 31-42).<\/p>\nThe final genealogical record that must be mentioned is the genealogy from Adam to Saul (1 Chr 1–8), the longest section of genealogical material in the Bible. It is properly included with the genealogies compiled during the postexilic period, as the unknown chronicler (some think he was Ezra) prepared this list around 400 BC<\/span> from extant records and documents available to him. His purpose seems to have been to conserve the purity of blood in the restored nation and to insist that the nation’s well-being depended on its faithfulness to God’s law.<\/p>\n<h5>The New Testament Period<\/h5>\nThe only genealogies of consequence in the NT are those concerning Jesus Christ in Matthew 1:1-17 and Luke 3:23-38. See<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"GENEALOGY Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium BC contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 BC) referred to his “f...","summary_en":"GENEALOGY Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium BC contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 BC) referred to his “f...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37454,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to Titus","title_en":"Letter to Titus","content_ro":"<h3>TITUS, Letter to<\/h3>\nPaul’s epistle to his coworker, Titus.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Recipient<\/p>\n• Date<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\nAuthor<\/p>\nThough this letter begins with the name and greeting of Paul (Ti 1:1-3), Paul’s authorship has been questioned by modern scholars on the grounds of its language and style, the church situation it presents, and the way that it sets forth Christian teaching. But Pauline authorship has been stoutly defended by eminent scholars and careful students who have argued that there is no reason for supposing that this epistle was written by someone else using Paul’s name, after the apostle himself had died. The differences in this epistle and Paul’s other letters are explained previously in the section on “Author” in the article “Timothy, First Letter to.”<\/p>\nRecipient<\/p>\nTitus appears to have been one of Paul’s most trusted and valuable coworkers. Paul speaks of him (2 Cor 8:23) as “my partner and coworker.” According to Titus 1:4, he owed his conversion to Paul. It is clear from Galatians 2:1-4 that he was a Gentile, as his was a test case whether gentile Christians should be compelled to be circumcised. At that time Titus was with Paul and Barnabas in Jerusalem. Much later, at the time of Paul’s third missionary journey, he had two delicate missions to carry out for Paul in Corinth: the first pertained to the strained relationship between the apostle and the Corinthian Christians; the second related to the gentile collection for the Jerusalem church (2 Cor 2:12-13; 7:5-16; 8:1-24). If 2 Timothy 4:9-18 was written at the end of Paul’s life, then Titus went to Dalmatia after the time of this letter.<\/p>\nDate<\/p>\nTo date this letter with precision is difficult. Titus was left by the apostle in Crete to continue his work (Ti 1:5). Paul was in Crete briefly on his voyage to Rome (Acts 27:7-13), but that could not have been the occasion referred to. In 3:12 Titus is called to come to Nicopolis (probably the Nicopolis in Epirus in Greece), as Paul had decided to winter there. Many have favored the view that after Paul’s first imprisonment in Rome (Acts 28:16-31) he was released, carried out further ministry in various places (including Spain, Crete, and Greece), and then was arrested, imprisoned a second time, and finally put to death. Those who do not accept Pauline authorship of Titus, date this letter, like 1 and 2 Timothy, in the generation that followed Paul’s death.<\/p>\n\nPurpose and Teaching<\/p>\nAlthough this letter is addressed to an individual colleague of the apostle, it has a minimum of personal references and exhortations. The growing and developing churches in Crete were Paul’s main concern. They were being bothered by false teachings that appear to have had Jewish elements, ascetic emphases, and a great deal of speculative discussion (Ti 1:10, 14-15: 3:9). In short, it seems that they were dealing with an early Jewish form of Gnosticism. Its advocates promoted this teaching “for base gain” (1:11, rsv<\/span>). Titus and those whom he would appoint as elders were called upon to refute the wrong teaching and to provide the believers with healthy teaching (v 9). Though this healthy teaching is not specified, it must have pertained to the saving grace of God in Christ, the renewing work of the Holy Spirit, and the future coming of the Lord Jesus (2:11-13; 3:4-7). In this letter there is constant emphasis on the lifestyle that bears out the truth of the gospel—with application to different groups in the Christian community: older men and women, young women, young men, and slaves.<\/p>\nContent<\/p>\n<h5>Salutation (1:1-4)<\/h5>\nGreetings come from Paul—whose apostleship is described as a stewardship of the gospel that promotes faith and strengthens the knowledge of the truth, hope of eternal life, and godliness of living—to Titus, spoken of as “my true son in our common faith.”<\/p>\n<h5>Titus’s Work in Crete (1:5-9)<\/h5>\nTitus was left behind in Crete to continue Paul’s work and to appoint elders in every church (cf. Acts 14:23). These elders are also called bishops (cf. 20:17, 28)—that is, those with oversight of the church. The necessary qualities of life for these positions are described (cf. 1 Tm 3:2-7).<\/p>\n<h5>Dealing with False Teachings (1:10-16)<\/h5>\nThe closing words of the previous section speak about the responsibility of elders “to encourage others with right teaching and show those who oppose it where they are wrong” (nlt<\/span>). The opposers were upsetting people, indeed “whole families,” by teaching what was not true. These false teachers were described by Paul in terms disparaging of Cretans, and as people whose lives do not demonstrate the knowledge of God that they professed to have.<\/p>\n<h5>Promoting Right Teaching (2:1-10)<\/h5>\nTitus had a particular responsibility to “promote the kind of living that reflects right teaching.” He was charged to exhort the older men to exercise self-control (2:2), and he was supposed to teach the older women to live godly lives (v 3). In turn, these women were supposed to train the younger women to live pure and loving lives in their homes so that no one will malign the word of God (vv 4-5). Younger men were to show self-control (v 6), and Titus himself was to be an example in word and life so that the opponents would have nothing bad to say about the Christians (vv 7-8). Finally, in this section slaves are taught to submit to their masters, to give good and honest service with the motivation that “then they will make the teaching about God our Savior attractive in every way” (v 10, nlt<\/span>).<\/p>\n<h5>God’s Grace (2:11-15)<\/h5>\nWhat has been said leads now to a great statement of the purpose of the revelation of the grace of God in Jesus Christ: to bring salvation to all people, who will make a complete break with godless and sensual living so that they may live upright lives with the constant expectancy of the coming again of “our great God and Savior Jesus Christ.” Their lives will show them to be a people who are God’s very own, always eager to do what is right.<\/p>\n<h5>Doing What Is Good (3:1-8)<\/h5>\nIn this section, Paul encourages Titus to tell the Christians at Crete that it is their duty to submit to rulers (cf. Rom 13:1-7; 1 Pt 2:13-17) and to be available in the community for honest work. Again, the quality of lifestyle is emphasized—in particular, courtesy and the desire for peace in relationships with others. This lifestyle comes from spiritual transformation. The means of that transformation is the saving work of Christ—not merited, but entirely of his mercy. He has brought cleansing from sin, “rebirth and renewal by the Holy Spirit.”<\/p>\n<h5>Paul’s Final Remarks and Greetings (3:9-15)<\/h5>\nIn this final section, Paul encourages Titus to avoid those who like to debate about religion for the sake of debating. And he tells Titus how to deal with those who cause divisions.<\/p>\nFollowing this, Paul tells Titus that he will send him Artemas (not mentioned otherwise in the NT) or Tychicus. Then he encourages Titus to take care of Apollos and Zenas if they pass by Crete. Titus himself is supposed to come to Paul in Nicopolis before winter.<\/p>\nThe epistle closes with a final exhortation to “good deeds” and to a spiritually fruitful life.<\/p>\nSee also<\/em> Paul, The Apostle; Timothy, First Letter to; Timothy, Second Letter to; Titus (Person) #1.<\/p>","content_en":"<h3>TITUS, Letter to<\/h3>\nPaul’s epistle to his coworker, Titus.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Recipient<\/p>\n• Date<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\nAuthor<\/p>\nThough this letter begins with the name and greeting of Paul (Ti 1:1-3), Paul’s authorship has been questioned by modern scholars on the grounds of its language and style, the church situation it presents, and the way that it sets forth Christian teaching. But Pauline authorship has been stoutly defended by eminent scholars and careful students who have argued that there is no reason for supposing that this epistle was written by someone else using Paul’s name, after the apostle himself had died. The differences in this epistle and Paul’s other letters are explained previously in the section on “Author” in the article “Timothy, First Letter to.”<\/p>\nRecipient<\/p>\nTitus appears to have been one of Paul’s most trusted and valuable coworkers. Paul speaks of him (2 Cor 8:23) as “my partner and coworker.” According to Titus 1:4, he owed his conversion to Paul. It is clear from Galatians 2:1-4 that he was a Gentile, as his was a test case whether gentile Christians should be compelled to be circumcised. At that time Titus was with Paul and Barnabas in Jerusalem. Much later, at the time of Paul’s third missionary journey, he had two delicate missions to carry out for Paul in Corinth: the first pertained to the strained relationship between the apostle and the Corinthian Christians; the second related to the gentile collection for the Jerusalem church (2 Cor 2:12-13; 7:5-16; 8:1-24). If 2 Timothy 4:9-18 was written at the end of Paul’s life, then Titus went to Dalmatia after the time of this letter.<\/p>\nDate<\/p>\nTo date this letter with precision is difficult. Titus was left by the apostle in Crete to continue his work (Ti 1:5). Paul was in Crete briefly on his voyage to Rome (Acts 27:7-13), but that could not have been the occasion referred to. In 3:12 Titus is called to come to Nicopolis (probably the Nicopolis in Epirus in Greece), as Paul had decided to winter there. Many have favored the view that after Paul’s first imprisonment in Rome (Acts 28:16-31) he was released, carried out further ministry in various places (including Spain, Crete, and Greece), and then was arrested, imprisoned a second time, and finally put to death. Those who do not accept Pauline authorship of Titus, date this letter, like 1 and 2 Timothy, in the generation that followed Paul’s death.<\/p>\n\nPurpose and Teaching<\/p>\nAlthough this letter is addressed to an individual colleague of the apostle, it has a minimum of personal references and exhortations. The growing and developing churches in Crete were Paul’s main concern. They were being bothered by false teachings that appear to have had Jewish elements, ascetic emphases, and a great deal of speculative discussion (Ti 1:10, 14-15: 3:9). In short, it seems that they were dealing with an early Jewish form of Gnosticism. Its advocates promoted this teaching “for base gain” (1:11, rsv<\/span>). Titus and those whom he would appoint as elders were called upon to refute the wrong teaching and to provide the believers with healthy teaching (v 9). Though this healthy teaching is not specified, it must have pertained to the saving grace of God in Christ, the renewing work of the Holy Spirit, and the future coming of the Lord Jesus (2:11-13; 3:4-7). In this letter there is constant emphasis on the lifestyle that bears out the truth of the gospel—with application to different groups in the Christian community: older men and women, young women, young men, and slaves.<\/p>\nContent<\/p>\n<h5>Salutation (1:1-4)<\/h5>\nGreetings come from Paul—whose apostleship is described as a stewardship of the gospel that promotes faith and strengthens the knowledge of the truth, hope of eternal life, and godliness of living—to Titus, spoken of as “my true son in our common faith.”<\/p>\n<h5>Titus’s Work in Crete (1:5-9)<\/h5>\nTitus was left behind in Crete to continue Paul’s work and to appoint elders in every church (cf. Acts 14:23). These elders are also called bishops (cf. 20:17, 28)—that is, those with oversight of the church. The necessary qualities of life for these positions are described (cf. 1 Tm 3:2-7).<\/p>\n<h5>Dealing with False Teachings (1:10-16)<\/h5>\nThe closing words of the previous section speak about the responsibility of elders “to encourage others with right teaching and show those who oppose it where they are wrong” (nlt<\/span>). The opposers were upsetting people, indeed “whole families,” by teaching what was not true. These false teachers were described by Paul in terms disparaging of Cretans, and as people whose lives do not demonstrate the knowledge of God that they professed to have.<\/p>\n<h5>Promoting Right Teaching (2:1-10)<\/h5>\nTitus had a particular responsibility to “promote the kind of living that reflects right teaching.” He was charged to exhort the older men to exercise self-control (2:2), and he was supposed to teach the older women to live godly lives (v 3). In turn, these women were supposed to train the younger women to live pure and loving lives in their homes so that no one will malign the word of God (vv 4-5). Younger men were to show self-control (v 6), and Titus himself was to be an example in word and life so that the opponents would have nothing bad to say about the Christians (vv 7-8). Finally, in this section slaves are taught to submit to their masters, to give good and honest service with the motivation that “then they will make the teaching about God our Savior attractive in every way” (v 10, nlt<\/span>).<\/p>\n<h5>God’s Grace (2:11-15)<\/h5>\nWhat has been said leads now to a great statement of the purpose of the revelation of the grace of God in Jesus Christ: to bring salvation to all people, who will make a complete break with godless and sensual living so that they may live upright lives with the constant expectancy of the coming again of “our great God and Savior Jesus Christ.” Their lives will show them to be a people who are God’s very own, always eager to do what is right.<\/p>\n<h5>Doing What Is Good (3:1-8)<\/h5>\nIn this section, Paul encourages Titus to tell the Christians at Crete that it is their duty to submit to rulers (cf. Rom 13:1-7; 1 Pt 2:13-17) and to be available in the community for honest work. Again, the quality of lifestyle is emphasized—in particular, courtesy and the desire for peace in relationships with others. This lifestyle comes from spiritual transformation. The means of that transformation is the saving work of Christ—not merited, but entirely of his mercy. He has brought cleansing from sin, “rebirth and renewal by the Holy Spirit.”<\/p>\n<h5>Paul’s Final Remarks and Greetings (3:9-15)<\/h5>\nIn this final section, Paul encourages Titus to avoid those who like to debate about religion for the sake of debating. And he tells Titus how to deal with those who cause divisions.<\/p>\nFollowing this, Paul tells Titus that he will send him Artemas (not mentioned otherwise in the NT) or Tychicus. Then he encourages Titus to take care of Apollos and Zenas if they pass by Crete. Titus himself is supposed to come to Paul in Nicopolis before winter.<\/p>\nThe epistle closes with a final exhortation to “good deeds” and to a spiritually fruitful life.<\/p>\nSee also<\/em> Paul, The Apostle; Timothy, First Letter to; Timothy, Second Letter to; Titus (Person) #1.<\/p>","summary_ro":"TITUS, Letter to Paul’s epistle to his coworker, Titus. Preview • Author • Recipient • Date • Purpose and Teaching • Content Author Though this letter begins with the name and greeting of Paul (Ti 1:1-3), Paul’s authorship has been questioned by modern scholars on the grounds of its language and style, the church situation it presents, and the way that it sets forth Christian teaching. But Pauline authorship has been stoutly defended by eminent scholars and careful students who have argued th...","summary_en":"TITUS, Letter to Paul’s epistle to his coworker, Titus. Preview • Author • Recipient • Date • Purpose and Teaching • Content Author Though this letter begins with the name and greeting of Paul (Ti 1:1-3), Paul’s authorship has been questioned by modern scholars on the grounds of its language and style, the church situation it presents, and the way that it sets forth Christian teaching. But Pauline authorship has been stoutly defended by eminent scholars and careful students who have argued th...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":58684,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:10","title_en":"Study Note: Tit 3:10","content_ro":"3:10-11<\/strong> have nothing more to do with . . . people like that:<\/em> This refers to incorrigibly quarrelsome and divisive people (see 1:11, 13).<\/p>","content_en":"3:10-11<\/strong> have nothing more to do with . . . people like that:<\/em> This refers to incorrigibly quarrelsome and divisive people (see 1:11, 13).<\/p>","summary_ro":"3:10-11 have nothing more to do with . . . people like that: This refers to incorrigibly quarrelsome and divisive people (see 1:11, 13).","summary_en":"3:10-11 have nothing more to do with . . . people like that: This refers to incorrigibly quarrelsome and divisive people (see 1:11, 13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86310,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:10","title_en":"Study Note: Tit 3:10","content_ro":"3:10-11<\/strong> have nothing more to do with . . . people like that:<\/em> This refers to incorrigibly quarrelsome and divisive people (see 1:11, 13).<\/p>","content_en":"3:10-11<\/strong> have nothing more to do with . . . people like that:<\/em> This refers to incorrigibly quarrelsome and divisive people (see 1:11, 13).<\/p>","summary_ro":"3:10-11 have nothing more to do with . . . people like that: This refers to incorrigibly quarrelsome and divisive people (see 1:11, 13).","summary_en":"3:10-11 have nothing more to do with . . . people like that: This refers to incorrigibly quarrelsome and divisive people (see 1:11, 13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113936,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:10","title_en":"Study Note: Tit 3:10","content_ro":"3:10-11<\/strong> have nothing more to do with . . . people like that:<\/em> This refers to incorrigibly quarrelsome and divisive people (see 1:11, 13).<\/p>","content_en":"3:10-11<\/strong> have nothing more to do with . . . people like that:<\/em> This refers to incorrigibly quarrelsome and divisive people (see 1:11, 13).<\/p>","summary_ro":"3:10-11 have nothing more to do with . . . people like that: This refers to incorrigibly quarrelsome and divisive people (see 1:11, 13).","summary_en":"3:10-11 have nothing more to do with . . . people like that: This refers to incorrigibly quarrelsome and divisive people (see 1:11, 13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141562,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:10","title_en":"Study Note: Tit 3:10","content_ro":"3:10-11<\/strong> have nothing more to do with . . . people like that:<\/em> This refers to incorrigibly quarrelsome and divisive people (see 1:11, 13).<\/p>","content_en":"3:10-11<\/strong> have nothing more to do with . . . people like that:<\/em> This refers to incorrigibly quarrelsome and divisive people (see 1:11, 13).<\/p>","summary_ro":"3:10-11 have nothing more to do with . . . people like that: This refers to incorrigibly quarrelsome and divisive people (see 1:11, 13).","summary_en":"3:10-11 have nothing more to do with . . . people like that: This refers to incorrigibly quarrelsome and divisive people (see 1:11, 13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67562,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Church Leaders","title_en":"Church Leaders","content_ro":"<h3>Church Leaders<\/h3>\nSpontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\nThere were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\nThe apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\nPassages for Further Study<\/strong><\/p>\nActs 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","content_en":"<h3>Church Leaders<\/h3>\nSpontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\nThere were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\nThe apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\nPassages for Further Study<\/strong><\/p>\nActs 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","summary_ro":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","summary_en":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95188,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Church Leaders","title_en":"Church Leaders","content_ro":"<h3>Church Leaders<\/h3>\nSpontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\nThere were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\nThe apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\nPassages for Further Study<\/strong><\/p>\nActs 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","content_en":"<h3>Church Leaders<\/h3>\nSpontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\nThere were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\nThe apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\nPassages for Further Study<\/strong><\/p>\nActs 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","summary_ro":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","summary_en":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122814,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Church Leaders","title_en":"Church Leaders","content_ro":"<h3>Church Leaders<\/h3>\nSpontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\nThere were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\nThe apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\nPassages for Further Study<\/strong><\/p>\nActs 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","content_en":"<h3>Church Leaders<\/h3>\nSpontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\nThere were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\nThe apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\nPassages for Further Study<\/strong><\/p>\nActs 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","summary_ro":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","summary_en":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150440,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Church Leaders","title_en":"Church Leaders","content_ro":"<h3>Church Leaders<\/h3>\nSpontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\nThere were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\nThe apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\nPassages for Further Study<\/strong><\/p>\nActs 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","content_en":"<h3>Church Leaders<\/h3>\nSpontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\nThere were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\nThe apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\nPassages for Further Study<\/strong><\/p>\nActs 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","summary_ro":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","summary_en":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":42805,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Titus","title_en":"Titus","content_ro":"<h3>Titus<\/h3>\nTitus was a Gentile convert who served as one of Paul’s trusted assistants. One of Paul’s last letters was addressed to him, when Titus was helping to consolidate the church at Crete. Titus is an example of the Gentile converts who were so deeply touched by the Good News of Christ that they left their homes and devoted their lives to assisting Paul in the proclamation of the Good News.<\/p>\nWe know nothing about Titus’s background or conversion; his name is not mentioned in Acts. We first hear of him as a Gentile believer who accompanied Paul and Barnabas to Jerusalem (Gal 2:1). Significantly, Paul emphasized that Titus was not compelled to be circumcised (Gal 2:3).<\/p>\nLater, as a trusted member of Paul’s team, Titus was sent on special assignments. He was the one sent by Paul to Corinth to deal with a difficult situation there (apparently carrying the demanding letter mentioned in 2 Cor 2:4, 9; 7:8-9). This task required both tact and strong leadership (Titus’s personality seems to have been stronger than Timothy’s; see 1 Cor 16:10-11; 2 Cor 7:13-15; 2 Tim 1:6-7). When Titus returned to Paul with good news (2 Cor 7:6-7, 13-15), Paul sent him back to Corinth carrying the letter we call 2 Corinthians to encourage the believers to complete their money-raising project for the poor believers in Jerusalem. It was an assignment he eagerly accepted because of his love for the Christians in Corinth (2 Cor 7:15; 8:6, 16-17). Paul speaks of him as a person of integrity and as one who is similar to Paul himself (2 Cor 8:23; 12:18).<\/p>\nA few years later, following Paul’s first trial in Rome and subsequent release, Paul left Titus on the island of Crete to help consolidate the church. While Titus was there, Paul wrote his letter to Titus, giving him advice on choosing church leaders and encouraging him to teach and model godly behavior. Paul then asked Titus to meet him at Nicopolis (in Achaia), where Paul hoped to spend the winter (Titus 3:12). Later, shortly before Paul was killed in Rome, he wrote that Titus had gone to Dalmatia (along the Adriatic coast, northwest of modern-day Greece), probably for ministry there (2 Tim 4:10).<\/p>\nThe church historian Eusebius refers to an early tradition that Titus eventually settled on Crete, serving as the bishop there until he was quite old (Eusebius, Church History<\/em> 3.4.6).<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Cor 2:13; 7:6, 13-14; 8:6, 16-17, 23; 12:18; Gal 2:1, 3; 2 Tim 4:10; Titus 1:4; 2:1<\/p>","content_en":"<h3>Titus<\/h3>\nTitus was a Gentile convert who served as one of Paul’s trusted assistants. One of Paul’s last letters was addressed to him, when Titus was helping to consolidate the church at Crete. Titus is an example of the Gentile converts who were so deeply touched by the Good News of Christ that they left their homes and devoted their lives to assisting Paul in the proclamation of the Good News.<\/p>\nWe know nothing about Titus’s background or conversion; his name is not mentioned in Acts. We first hear of him as a Gentile believer who accompanied Paul and Barnabas to Jerusalem (Gal 2:1). Significantly, Paul emphasized that Titus was not compelled to be circumcised (Gal 2:3).<\/p>\nLater, as a trusted member of Paul’s team, Titus was sent on special assignments. He was the one sent by Paul to Corinth to deal with a difficult situation there (apparently carrying the demanding letter mentioned in 2 Cor 2:4, 9; 7:8-9). This task required both tact and strong leadership (Titus’s personality seems to have been stronger than Timothy’s; see 1 Cor 16:10-11; 2 Cor 7:13-15; 2 Tim 1:6-7). When Titus returned to Paul with good news (2 Cor 7:6-7, 13-15), Paul sent him back to Corinth carrying the letter we call 2 Corinthians to encourage the believers to complete their money-raising project for the poor believers in Jerusalem. It was an assignment he eagerly accepted because of his love for the Christians in Corinth (2 Cor 7:15; 8:6, 16-17). Paul speaks of him as a person of integrity and as one who is similar to Paul himself (2 Cor 8:23; 12:18).<\/p>\nA few years later, following Paul’s first trial in Rome and subsequent release, Paul left Titus on the island of Crete to help consolidate the church. While Titus was there, Paul wrote his letter to Titus, giving him advice on choosing church leaders and encouraging him to teach and model godly behavior. Paul then asked Titus to meet him at Nicopolis (in Achaia), where Paul hoped to spend the winter (Titus 3:12). Later, shortly before Paul was killed in Rome, he wrote that Titus had gone to Dalmatia (along the Adriatic coast, northwest of modern-day Greece), probably for ministry there (2 Tim 4:10).<\/p>\nThe church historian Eusebius refers to an early tradition that Titus eventually settled on Crete, serving as the bishop there until he was quite old (Eusebius, Church History<\/em> 3.4.6).<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Cor 2:13; 7:6, 13-14; 8:6, 16-17, 23; 12:18; Gal 2:1, 3; 2 Tim 4:10; Titus 1:4; 2:1<\/p>","summary_ro":"Titus Titus was a Gentile convert who served as one of Paul’s trusted assistants. One of Paul’s last letters was addressed to him, when Titus was helping to consolidate the church at Crete. Titus is an example of the Gentile converts who were so deeply touched by the Good News of Christ that they left their homes and devoted their lives to assisting Paul in the proclamation of the Good News. We know nothing about Titus’s background or conversion; his name is not mentioned in Acts. We first he...","summary_en":"Titus Titus was a Gentile convert who served as one of Paul’s trusted assistants. One of Paul’s last letters was addressed to him, when Titus was helping to consolidate the church at Crete. Titus is an example of the Gentile converts who were so deeply touched by the Good News of Christ that they left their homes and devoted their lives to assisting Paul in the proclamation of the Good News. We know nothing about Titus’s background or conversion; his name is not mentioned in Acts. We first he...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70431,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Titus","title_en":"Titus","content_ro":"<h3>Titus<\/h3>\nTitus was a Gentile convert who served as one of Paul’s trusted assistants. One of Paul’s last letters was addressed to him, when Titus was helping to consolidate the church at Crete. Titus is an example of the Gentile converts who were so deeply touched by the Good News of Christ that they left their homes and devoted their lives to assisting Paul in the proclamation of the Good News.<\/p>\nWe know nothing about Titus’s background or conversion; his name is not mentioned in Acts. We first hear of him as a Gentile believer who accompanied Paul and Barnabas to Jerusalem (Gal 2:1). Significantly, Paul emphasized that Titus was not compelled to be circumcised (Gal 2:3).<\/p>\nLater, as a trusted member of Paul’s team, Titus was sent on special assignments. He was the one sent by Paul to Corinth to deal with a difficult situation there (apparently carrying the demanding letter mentioned in 2 Cor 2:4, 9; 7:8-9). This task required both tact and strong leadership (Titus’s personality seems to have been stronger than Timothy’s; see 1 Cor 16:10-11; 2 Cor 7:13-15; 2 Tim 1:6-7). When Titus returned to Paul with good news (2 Cor 7:6-7, 13-15), Paul sent him back to Corinth carrying the letter we call 2 Corinthians to encourage the believers to complete their money-raising project for the poor believers in Jerusalem. It was an assignment he eagerly accepted because of his love for the Christians in Corinth (2 Cor 7:15; 8:6, 16-17). Paul speaks of him as a person of integrity and as one who is similar to Paul himself (2 Cor 8:23; 12:18).<\/p>\nA few years later, following Paul’s first trial in Rome and subsequent release, Paul left Titus on the island of Crete to help consolidate the church. While Titus was there, Paul wrote his letter to Titus, giving him advice on choosing church leaders and encouraging him to teach and model godly behavior. Paul then asked Titus to meet him at Nicopolis (in Achaia), where Paul hoped to spend the winter (Titus 3:12). Later, shortly before Paul was killed in Rome, he wrote that Titus had gone to Dalmatia (along the Adriatic coast, northwest of modern-day Greece), probably for ministry there (2 Tim 4:10).<\/p>\nThe church historian Eusebius refers to an early tradition that Titus eventually settled on Crete, serving as the bishop there until he was quite old (Eusebius, Church History<\/em> 3.4.6).<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Cor 2:13; 7:6, 13-14; 8:6, 16-17, 23; 12:18; Gal 2:1, 3; 2 Tim 4:10; Titus 1:4; 2:1<\/p>","content_en":"<h3>Titus<\/h3>\nTitus was a Gentile convert who served as one of Paul’s trusted assistants. One of Paul’s last letters was addressed to him, when Titus was helping to consolidate the church at Crete. Titus is an example of the Gentile converts who were so deeply touched by the Good News of Christ that they left their homes and devoted their lives to assisting Paul in the proclamation of the Good News.<\/p>\nWe know nothing about Titus’s background or conversion; his name is not mentioned in Acts. We first hear of him as a Gentile believer who accompanied Paul and Barnabas to Jerusalem (Gal 2:1). Significantly, Paul emphasized that Titus was not compelled to be circumcised (Gal 2:3).<\/p>\nLater, as a trusted member of Paul’s team, Titus was sent on special assignments. He was the one sent by Paul to Corinth to deal with a difficult situation there (apparently carrying the demanding letter mentioned in 2 Cor 2:4, 9; 7:8-9). This task required both tact and strong leadership (Titus’s personality seems to have been stronger than Timothy’s; see 1 Cor 16:10-11; 2 Cor 7:13-15; 2 Tim 1:6-7). When Titus returned to Paul with good news (2 Cor 7:6-7, 13-15), Paul sent him back to Corinth carrying the letter we call 2 Corinthians to encourage the believers to complete their money-raising project for the poor believers in Jerusalem. It was an assignment he eagerly accepted because of his love for the Christians in Corinth (2 Cor 7:15; 8:6, 16-17). Paul speaks of him as a person of integrity and as one who is similar to Paul himself (2 Cor 8:23; 12:18).<\/p>\nA few years later, following Paul’s first trial in Rome and subsequent release, Paul left Titus on the island of Crete to help consolidate the church. While Titus was there, Paul wrote his letter to Titus, giving him advice on choosing church leaders and encouraging him to teach and model godly behavior. Paul then asked Titus to meet him at Nicopolis (in Achaia), where Paul hoped to spend the winter (Titus 3:12). Later, shortly before Paul was killed in Rome, he wrote that Titus had gone to Dalmatia (along the Adriatic coast, northwest of modern-day Greece), probably for ministry there (2 Tim 4:10).<\/p>\nThe church historian Eusebius refers to an early tradition that Titus eventually settled on Crete, serving as the bishop there until he was quite old (Eusebius, Church History<\/em> 3.4.6).<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Cor 2:13; 7:6, 13-14; 8:6, 16-17, 23; 12:18; Gal 2:1, 3; 2 Tim 4:10; Titus 1:4; 2:1<\/p>","summary_ro":"Titus Titus was a Gentile convert who served as one of Paul’s trusted assistants. One of Paul’s last letters was addressed to him, when Titus was helping to consolidate the church at Crete. Titus is an example of the Gentile converts who were so deeply touched by the Good News of Christ that they left their homes and devoted their lives to assisting Paul in the proclamation of the Good News. We know nothing about Titus’s background or conversion; his name is not mentioned in Acts. We first he...","summary_en":"Titus Titus was a Gentile convert who served as one of Paul’s trusted assistants. One of Paul’s last letters was addressed to him, when Titus was helping to consolidate the church at Crete. Titus is an example of the Gentile converts who were so deeply touched by the Good News of Christ that they left their homes and devoted their lives to assisting Paul in the proclamation of the Good News. We know nothing about Titus’s background or conversion; his name is not mentioned in Acts. We first he...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98057,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Titus","title_en":"Titus","content_ro":"<h3>Titus<\/h3>\nTitus was a Gentile convert who served as one of Paul’s trusted assistants. One of Paul’s last letters was addressed to him, when Titus was helping to consolidate the church at Crete. Titus is an example of the Gentile converts who were so deeply touched by the Good News of Christ that they left their homes and devoted their lives to assisting Paul in the proclamation of the Good News.<\/p>\nWe know nothing about Titus’s background or conversion; his name is not mentioned in Acts. We first hear of him as a Gentile believer who accompanied Paul and Barnabas to Jerusalem (Gal 2:1). Significantly, Paul emphasized that Titus was not compelled to be circumcised (Gal 2:3).<\/p>\nLater, as a trusted member of Paul’s team, Titus was sent on special assignments. He was the one sent by Paul to Corinth to deal with a difficult situation there (apparently carrying the demanding letter mentioned in 2 Cor 2:4, 9; 7:8-9). This task required both tact and strong leadership (Titus’s personality seems to have been stronger than Timothy’s; see 1 Cor 16:10-11; 2 Cor 7:13-15; 2 Tim 1:6-7). When Titus returned to Paul with good news (2 Cor 7:6-7, 13-15), Paul sent him back to Corinth carrying the letter we call 2 Corinthians to encourage the believers to complete their money-raising project for the poor believers in Jerusalem. It was an assignment he eagerly accepted because of his love for the Christians in Corinth (2 Cor 7:15; 8:6, 16-17). Paul speaks of him as a person of integrity and as one who is similar to Paul himself (2 Cor 8:23; 12:18).<\/p>\nA few years later, following Paul’s first trial in Rome and subsequent release, Paul left Titus on the island of Crete to help consolidate the church. While Titus was there, Paul wrote his letter to Titus, giving him advice on choosing church leaders and encouraging him to teach and model godly behavior. Paul then asked Titus to meet him at Nicopolis (in Achaia), where Paul hoped to spend the winter (Titus 3:12). Later, shortly before Paul was killed in Rome, he wrote that Titus had gone to Dalmatia (along the Adriatic coast, northwest of modern-day Greece), probably for ministry there (2 Tim 4:10).<\/p>\nThe church historian Eusebius refers to an early tradition that Titus eventually settled on Crete, serving as the bishop there until he was quite old (Eusebius, Church History<\/em> 3.4.6).<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Cor 2:13; 7:6, 13-14; 8:6, 16-17, 23; 12:18; Gal 2:1, 3; 2 Tim 4:10; Titus 1:4; 2:1<\/p>","content_en":"<h3>Titus<\/h3>\nTitus was a Gentile convert who served as one of Paul’s trusted assistants. One of Paul’s last letters was addressed to him, when Titus was helping to consolidate the church at Crete. Titus is an example of the Gentile converts who were so deeply touched by the Good News of Christ that they left their homes and devoted their lives to assisting Paul in the proclamation of the Good News.<\/p>\nWe know nothing about Titus’s background or conversion; his name is not mentioned in Acts. We first hear of him as a Gentile believer who accompanied Paul and Barnabas to Jerusalem (Gal 2:1). Significantly, Paul emphasized that Titus was not compelled to be circumcised (Gal 2:3).<\/p>\nLater, as a trusted member of Paul’s team, Titus was sent on special assignments. He was the one sent by Paul to Corinth to deal with a difficult situation there (apparently carrying the demanding letter mentioned in 2 Cor 2:4, 9; 7:8-9). This task required both tact and strong leadership (Titus’s personality seems to have been stronger than Timothy’s; see 1 Cor 16:10-11; 2 Cor 7:13-15; 2 Tim 1:6-7). When Titus returned to Paul with good news (2 Cor 7:6-7, 13-15), Paul sent him back to Corinth carrying the letter we call 2 Corinthians to encourage the believers to complete their money-raising project for the poor believers in Jerusalem. It was an assignment he eagerly accepted because of his love for the Christians in Corinth (2 Cor 7:15; 8:6, 16-17). Paul speaks of him as a person of integrity and as one who is similar to Paul himself (2 Cor 8:23; 12:18).<\/p>\nA few years later, following Paul’s first trial in Rome and subsequent release, Paul left Titus on the island of Crete to help consolidate the church. While Titus was there, Paul wrote his letter to Titus, giving him advice on choosing church leaders and encouraging him to teach and model godly behavior. Paul then asked Titus to meet him at Nicopolis (in Achaia), where Paul hoped to spend the winter (Titus 3:12). Later, shortly before Paul was killed in Rome, he wrote that Titus had gone to Dalmatia (along the Adriatic coast, northwest of modern-day Greece), probably for ministry there (2 Tim 4:10).<\/p>\nThe church historian Eusebius refers to an early tradition that Titus eventually settled on Crete, serving as the bishop there until he was quite old (Eusebius, Church History<\/em> 3.4.6).<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Cor 2:13; 7:6, 13-14; 8:6, 16-17, 23; 12:18; Gal 2:1, 3; 2 Tim 4:10; Titus 1:4; 2:1<\/p>","summary_ro":"Titus Titus was a Gentile convert who served as one of Paul’s trusted assistants. One of Paul’s last letters was addressed to him, when Titus was helping to consolidate the church at Crete. Titus is an example of the Gentile converts who were so deeply touched by the Good News of Christ that they left their homes and devoted their lives to assisting Paul in the proclamation of the Good News. We know nothing about Titus’s background or conversion; his name is not mentioned in Acts. We first he...","summary_en":"Titus Titus was a Gentile convert who served as one of Paul’s trusted assistants. One of Paul’s last letters was addressed to him, when Titus was helping to consolidate the church at Crete. Titus is an example of the Gentile converts who were so deeply touched by the Good News of Christ that they left their homes and devoted their lives to assisting Paul in the proclamation of the Good News. We know nothing about Titus’s background or conversion; his name is not mentioned in Acts. We first he...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125683,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Titus","title_en":"Titus","content_ro":"<h3>Titus<\/h3>\nTitus was a Gentile convert who served as one of Paul’s trusted assistants. One of Paul’s last letters was addressed to him, when Titus was helping to consolidate the church at Crete. Titus is an example of the Gentile converts who were so deeply touched by the Good News of Christ that they left their homes and devoted their lives to assisting Paul in the proclamation of the Good News.<\/p>\nWe know nothing about Titus’s background or conversion; his name is not mentioned in Acts. We first hear of him as a Gentile believer who accompanied Paul and Barnabas to Jerusalem (Gal 2:1). Significantly, Paul emphasized that Titus was not compelled to be circumcised (Gal 2:3).<\/p>\nLater, as a trusted member of Paul’s team, Titus was sent on special assignments. He was the one sent by Paul to Corinth to deal with a difficult situation there (apparently carrying the demanding letter mentioned in 2 Cor 2:4, 9; 7:8-9). This task required both tact and strong leadership (Titus’s personality seems to have been stronger than Timothy’s; see 1 Cor 16:10-11; 2 Cor 7:13-15; 2 Tim 1:6-7). When Titus returned to Paul with good news (2 Cor 7:6-7, 13-15), Paul sent him back to Corinth carrying the letter we call 2 Corinthians to encourage the believers to complete their money-raising project for the poor believers in Jerusalem. It was an assignment he eagerly accepted because of his love for the Christians in Corinth (2 Cor 7:15; 8:6, 16-17). Paul speaks of him as a person of integrity and as one who is similar to Paul himself (2 Cor 8:23; 12:18).<\/p>\nA few years later, following Paul’s first trial in Rome and subsequent release, Paul left Titus on the island of Crete to help consolidate the church. While Titus was there, Paul wrote his letter to Titus, giving him advice on choosing church leaders and encouraging him to teach and model godly behavior. Paul then asked Titus to meet him at Nicopolis (in Achaia), where Paul hoped to spend the winter (Titus 3:12). Later, shortly before Paul was killed in Rome, he wrote that Titus had gone to Dalmatia (along the Adriatic coast, northwest of modern-day Greece), probably for ministry there (2 Tim 4:10).<\/p>\nThe church historian Eusebius refers to an early tradition that Titus eventually settled on Crete, serving as the bishop there until he was quite old (Eusebius, Church History<\/em> 3.4.6).<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Cor 2:13; 7:6, 13-14; 8:6, 16-17, 23; 12:18; Gal 2:1, 3; 2 Tim 4:10; Titus 1:4; 2:1<\/p>","content_en":"<h3>Titus<\/h3>\nTitus was a Gentile convert who served as one of Paul’s trusted assistants. One of Paul’s last letters was addressed to him, when Titus was helping to consolidate the church at Crete. Titus is an example of the Gentile converts who were so deeply touched by the Good News of Christ that they left their homes and devoted their lives to assisting Paul in the proclamation of the Good News.<\/p>\nWe know nothing about Titus’s background or conversion; his name is not mentioned in Acts. We first hear of him as a Gentile believer who accompanied Paul and Barnabas to Jerusalem (Gal 2:1). Significantly, Paul emphasized that Titus was not compelled to be circumcised (Gal 2:3).<\/p>\nLater, as a trusted member of Paul’s team, Titus was sent on special assignments. He was the one sent by Paul to Corinth to deal with a difficult situation there (apparently carrying the demanding letter mentioned in 2 Cor 2:4, 9; 7:8-9). This task required both tact and strong leadership (Titus’s personality seems to have been stronger than Timothy’s; see 1 Cor 16:10-11; 2 Cor 7:13-15; 2 Tim 1:6-7). When Titus returned to Paul with good news (2 Cor 7:6-7, 13-15), Paul sent him back to Corinth carrying the letter we call 2 Corinthians to encourage the believers to complete their money-raising project for the poor believers in Jerusalem. It was an assignment he eagerly accepted because of his love for the Christians in Corinth (2 Cor 7:15; 8:6, 16-17). Paul speaks of him as a person of integrity and as one who is similar to Paul himself (2 Cor 8:23; 12:18).<\/p>\nA few years later, following Paul’s first trial in Rome and subsequent release, Paul left Titus on the island of Crete to help consolidate the church. While Titus was there, Paul wrote his letter to Titus, giving him advice on choosing church leaders and encouraging him to teach and model godly behavior. Paul then asked Titus to meet him at Nicopolis (in Achaia), where Paul hoped to spend the winter (Titus 3:12). Later, shortly before Paul was killed in Rome, he wrote that Titus had gone to Dalmatia (along the Adriatic coast, northwest of modern-day Greece), probably for ministry there (2 Tim 4:10).<\/p>\nThe church historian Eusebius refers to an early tradition that Titus eventually settled on Crete, serving as the bishop there until he was quite old (Eusebius, Church History<\/em> 3.4.6).<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Cor 2:13; 7:6, 13-14; 8:6, 16-17, 23; 12:18; Gal 2:1, 3; 2 Tim 4:10; Titus 1:4; 2:1<\/p>","summary_ro":"Titus Titus was a Gentile convert who served as one of Paul’s trusted assistants. One of Paul’s last letters was addressed to him, when Titus was helping to consolidate the church at Crete. Titus is an example of the Gentile converts who were so deeply touched by the Good News of Christ that they left their homes and devoted their lives to assisting Paul in the proclamation of the Good News. We know nothing about Titus’s background or conversion; his name is not mentioned in Acts. We first he...","summary_en":"Titus Titus was a Gentile convert who served as one of Paul’s trusted assistants. One of Paul’s last letters was addressed to him, when Titus was helping to consolidate the church at Crete. Titus is an example of the Gentile converts who were so deeply touched by the Good News of Christ that they left their homes and devoted their lives to assisting Paul in the proclamation of the Good News. We know nothing about Titus’s background or conversion; his name is not mentioned in Acts. We first he...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2798,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Artemas","title_en":"Artemas","content_ro":"<h3>ARTEMAS<\/h3>\nChristian coworker with Paul, whom the apostle considered as a replacement for Titus on the island of Crete (Ti 3:12). Later tradition describes Artemas as bishop of Lystra.<\/p>","content_en":"<h3>ARTEMAS<\/h3>\nChristian coworker with Paul, whom the apostle considered as a replacement for Titus on the island of Crete (Ti 3:12). Later tradition describes Artemas as bishop of Lystra.<\/p>","summary_ro":"ARTEMAS Christian coworker with Paul, whom the apostle considered as a replacement for Titus on the island of Crete (Ti 3:12). Later tradition describes Artemas as bishop of Lystra.","summary_en":"ARTEMAS Christian coworker with Paul, whom the apostle considered as a replacement for Titus on the island of Crete (Ti 3:12). Later tradition describes Artemas as bishop of Lystra.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27548,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nicopolis","title_en":"Nicopolis","content_ro":"<h3>NICOPOLIS<\/h3>\nName meaning “Victory City,” a popular choice in the Roman Empire when a newly founded city required a name, especially when a newly built town was created to commemorate some military victory in days of warfare.<\/p>\nIn his letter to Titus, Paul directs him to leave Crete, where he had been ministering (Ti 1:5), and make his way to Nicopolis, where the apostle was working and intended to spend the winter (3:12). Of the nine Nicopolises throughout the empire, Paul almost certainly meant the city situated northwest of the Gulf of Corinth and southeast of the promontory of Epirus.<\/p>\nOctavian founded this city in 31 BC<\/span> to celebrate his victory over Mark Antony in the great battle of Actium fought nearby. Nicopolis was Greek both in name and constitution. The center of a number of nearby towns, the new Nicopolis was a metropolis, enjoying an independence similar to that of neighboring Athens. Temples, theaters, a stadium, and an aqueduct were built, and games were instituted for the four yearly festivals. Nicopolis’s most famous citizen, Epictetus, the Stoic philosopher, lived there around AD<\/span> 90. Paul made this splendid metropolis and its satellite communities a field for evangelism.<\/p>","content_en":"<h3>NICOPOLIS<\/h3>\nName meaning “Victory City,” a popular choice in the Roman Empire when a newly founded city required a name, especially when a newly built town was created to commemorate some military victory in days of warfare.<\/p>\nIn his letter to Titus, Paul directs him to leave Crete, where he had been ministering (Ti 1:5), and make his way to Nicopolis, where the apostle was working and intended to spend the winter (3:12). Of the nine Nicopolises throughout the empire, Paul almost certainly meant the city situated northwest of the Gulf of Corinth and southeast of the promontory of Epirus.<\/p>\nOctavian founded this city in 31 BC<\/span> to celebrate his victory over Mark Antony in the great battle of Actium fought nearby. Nicopolis was Greek both in name and constitution. The center of a number of nearby towns, the new Nicopolis was a metropolis, enjoying an independence similar to that of neighboring Athens. Temples, theaters, a stadium, and an aqueduct were built, and games were instituted for the four yearly festivals. Nicopolis’s most famous citizen, Epictetus, the Stoic philosopher, lived there around AD<\/span> 90. Paul made this splendid metropolis and its satellite communities a field for evangelism.<\/p>","summary_ro":"NICOPOLIS Name meaning “Victory City,” a popular choice in the Roman Empire when a newly founded city required a name, especially when a newly built town was created to commemorate some military victory in days of warfare. In his letter to Titus, Paul directs him to leave Crete, where he had been ministering (Ti 1:5), and make his way to Nicopolis, where the apostle was working and intended to spend the winter (3:12). Of the nine Nicopolises throughout the empire, Paul almost certainly meant ...","summary_en":"NICOPOLIS Name meaning “Victory City,” a popular choice in the Roman Empire when a newly founded city required a name, especially when a newly built town was created to commemorate some military victory in days of warfare. In his letter to Titus, Paul directs him to leave Crete, where he had been ministering (Ti 1:5), and make his way to Nicopolis, where the apostle was working and intended to spend the winter (3:12). Of the nine Nicopolises throughout the empire, Paul almost certainly meant ...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29303,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Paul, the Apostle","title_en":"Paul, the Apostle","content_ro":"<h3>PAUL, The Apostle<\/span><\/h3>\nProminent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles.<\/p>\nPreview<\/p>\n• Family and Cultural Background<\/p>\n• Education<\/p>\n• Saul the Persecutor<\/p>\n• Conversion and Calling<\/p>\n• Preparation for Ministry<\/p>\n• Sent Out from Antioch<\/p>\n• Traveling with Barnabas<\/p>\n• The Council of Jerusalem<\/p>\n• Further Travel<\/p>\n• Labor in the Gospel<\/p>\n• The Arrest in Jerusalem<\/p>\n• Voyage and Stay in Rome<\/p>\n• Final Years and Martyrdom<\/p>\nFamily and Cultural Background<\/p>\nPaul was born around AD<\/span> 10, a Jew in a family of Pharisees (Acts 23:6) of the tribe of Benjamin (Phil 3:5) in Tarsus of Cilicia (Acts 9:11; 21:39; 22:3), a center of commerce and learning that embraced the Hellenistic spirit and Roman politics. It was a city of which he could be proud (21:39). His parents named him Saul, perhaps after the first king of Israel, who was also a Benjaminite (1 Sm 11:15; Acts 13:21), but Acts 13:9 notes that he “was also called Paul.” He uses the Roman name Paul throughout his letters.<\/p>\nFrom religious parents Paul received knowledge of the Law and Prophets and the Hebrew and Aramaic languages (Acts 21:40; 22:2-3; 23:6; Gal 1:14; Phil 3:5-6). Tarsus, however, was not a Jewish city. Rather, it had a Greek character, being a place where the Greek language was spoken and Greek literature was cultivated. This accounts for Paul’s familiarity with Greek (Acts 21:37), the language of the streets and shops of Tarsus.<\/p>\nJews were brought to Tarsus, the capital of the Roman province of Cilicia, in 171 BC<\/span> to promote business in the region. At that time Paul’s ancestors were probably given Roman citizenship. Paul inherited from his father both Tarsisian and Roman citizenship, which would prove to be of great value to Paul in his later life as he traveled with the gospel throughout the Roman Empire (Acts 16:37; 22:25-29; 23:27). Paul may have had several brothers and sisters, but Acts 23:16 mentions only one sister, whose son performed a lifesaving act for his uncle.<\/p>\nPaul was a tent maker (Acts 18:3). He may have learned this trade from his father, or he may have selected it as a means of self-support, as was the custom of those in rabbinical training. Tarsus was well known for the goat’s-hair cloth called cilicium. It was the weaving of this cloth and the fashioning of it into tents, sails, awnings, and cloaks that gave Paul his economic independence during his apostolic ministry (Acts 18:3; 20:34; 28:30; 2 Cor 11:9; 1 Thes 2:9; 2 Thes 3:8).<\/p>\nEducation<\/p>\nAlthough born in Tarsus, Paul testified to the Jews in Jerusalem that he had been brought up in this city and studied under Gamaliel (Acts 22:3). It is not clear when Paul was first brought to Jerusalem, but it is likely that sometime between the ages of 13 and 20 he began his formal rabbinical studies. His teacher, Gamaliel, was the grandson of Hillel, founder of a Pharisaic school whose teachings run through the Talmudic writings to this day. This is the same Gamaliel whose wisdom persuaded the Sanhedrin to spare the lives of Peter and the apostles (5:33-40). No doubt, it was while studying under Gamaliel in Hillel’s school that Paul began to advance in Judaism beyond many Jews of his own age and became extremely zealous for the traditions of his fathers (Gal 1:14). Perhaps then also Paul began to experience the struggles with the law he would later describe in Romans 7.<\/p>\nWhile Paul was studying the Jewish law in Jerusalem, Jesus was working as a carpenter in Nazareth. Then Jesus gathered the disciples who would one day be Paul’s coworkers in the gospel, fulfilled his ministry, and accomplished redemption on the cross of Calvary (AD<\/span> 30). Christ’s resurrection gave birth to the church, which was baptized in the Holy Spirit at the Feast of Pentecost in Jerusalem.<\/p>\nSaul the Persecutor<\/p>\nShortly after these world-changing events, the members of certain synagogues in Jerusalem, including the Cilician synagogue, that of Paul’s native land (Acts 6:9), could not withstand the wisdom and spirit (v 10) of a member of the church in Jerusalem named Stephen (vv 5, 8). They accused him of blasphemy before the Sanhedrin (vv 11-15) and after his eloquent defense (7:1-53) dragged him out of the city, where he was stoned to death. He became the first Christian martyr. The record does not fully reveal the role Paul played in these proceedings, but we know that he was present and prominent because the witnesses against Stephen, who were required to throw the first stones in the execution, “laid their clothes at the feet of a young man called Saul [Paul]” (v 58, niv<\/span>).<\/p>\nAt Stephen’s trial, Paul heard Stephen’s historical method of defense, and he later used it himself at Antioch of Pisidia (Acts 13:16-41). He witnessed the man with the face of an angel (6:15), full of the Holy Spirit, looking above and proclaiming “the heavens opened, and the Son of man standing at the right hand of God” (7:56). Stephen’s death initiated the events that would culminate in Paul’s conversion and commission as the apostle to the Gentiles. But at that time Paul was a leader of the oppressors of the church. He breathed threats and murder against the disciples of the Lord (9:1); he persecuted the church of God and tried to destroy it (Gal 1:13) by imprisoning Christians, both male and female (Acts 22:4), in many cities.<\/p>\nConversion and Calling<\/p>\nPaul had obtained letters from the high priest in Jerusalem to the synagogues in Damascus authorizing him to arrest the believers there and bring them to Jerusalem for trial (Acts 9:1-2). Paul traveled to Damascus for this purpose. Then, on the outskirts of the city, came the event that was to transform this law-keeping persecutor of Jesus Christ and blasphemous destroyer of the infant church into the chief propagator of the gospel of grace and master builder of the church (1 Cor 3:10; 1 Tm 1:13). This was the occasion of Paul’s conversion (c. AD<\/span> 31–33). It was of such revolutionary and lasting importance that three detailed accounts of it are given in the book of Acts (Acts 9:1-19; 22:1-21; 26:1-23), and many references are given to it in Paul’s own writings (1 Cor 9:1; 15:8; Gal 1:15-16; Eph 3:3; Phil 3:12).<\/p>\nAt that time a light from heaven, brighter than the midday sun, shone around Paul and his traveling companions, and they fell to the ground (Acts 26:13-14). Only Paul, however, heard the voice of Jesus instruct him in his commission as a minister and witness to the Gentiles (vv 14-18). Temporarily blinded, Paul was led into Damascus (9:8). There, the disciple Ananias and the Christian community forgave Paul, baptized him, and helped him through the bewildering event of his conversion (vv 10-22). After a short time with the church there, Paul was threatened with death by the Jews to whom he preached Jesus (vv 20-22), but he was protected by the believers and ingeniously delivered from his persecutors (vv 23-25).<\/p>\nPreparation for Ministry<\/p>\nThen began a period of preparation, which lasted about 13 years. During this time, Paul first was in the desert of Arabia for three years. Here was his opportunity to pray and reflect on Stephen’s defense to the Sanhedrin, the momentous significance of his conversion, the vision he received of Jesus Christ, and the meaning of all this in the light of Jewish theology. Following this, Paul returned to Damascus and then visited Peter in Jerusalem for 15 days (Gal 1:17-18).<\/p>\nAt first, the disciples in Jerusalem were afraid of him because they did not believe he was a disciple of Jesus (Acts 9:26), but he was championed by Barnabas and thus accepted by the believers in Jerusalem (vv 27-28). While there, Paul may have heard the oral gospel, a summary of the words and deeds of Jesus, handed down to all converts. This would have included the institution of the Lord’s Supper (1 Cor 11:23-25), specific words of the Lord (Acts 20:35; 1 Cor 7:10; 9:14), the appearances of the resurrected Christ (1 Cor 15:3-8), and the spirit and character of Jesus (2 Cor 10:1; Phil 2:5-8). Paul also preached in Jerusalem, perhaps in the same synagogues in which he had heard Stephen. However, when his life was again threatened by the Jews, the believers sent him away to Tarsus (Acts 9:29-30; Gal 1:21).<\/p>\nThe end of Paul’s preparation came when Barnabas went to Tarsus to look for him and bring him to Antioch. By this time Paul had lived for 10 years in Cilicia. Since his conversion, before being sent to Tarsus, he had proclaimed Jesus (Acts 9:20), speaking boldly in the name of the Lord (v 27). There is no reason to think he did otherwise while living among the Gentiles in Cilicia. In fact, his work may have been so effective that he began to attract attention in Antioch. During these years, Paul probably underwent many of the sufferings mentioned in 2 Corinthians 11:24-26. Several scholars think that the ecstatic experience mentioned in 2 Corinthians 12:1-9, with its accompanying thorn in the flesh, also took place before he came to Antioch.<\/p>\nSent Out from Antioch<\/p>\nThe church in Antioch had its origins in the persecution fomented by Paul after the death of Stephen. Until they arrived in Antioch, the scattered believers had only spoken the word to Jews (Acts 11:19). It was here that the Gentiles first heard the Good News (v 20), and many became believers (v 21). It is fitting that Paul, the apostle to the Gentiles (Acts 22:21; Rom 11:13), who was as yet unknown by sight to the churches of Judea (Gal 1:22), should appear in Antioch to formally begin the ministry to which he was called (Acts 26:17-18).<\/p>\nBarnabas and Paul stayed with the church in Antioch for a year. Their work there was so blessed that a new name, Christian, was coined to distinguish the believers in Antioch from Gentiles and Jews (Acts 11:26). Hearing of a famine in Judea, the disciples in Antioch determined to send relief to the believers in Judea and did so by Barnabas and Paul (v 30). Such a gift displayed to the Jewish churches the potency of the gospel among the Gentiles. Their mission complete, Barnabas and Paul returned to Antioch with John Mark (12:25), Barnabas’s cousin (Col 4:10).<\/p>\nBeginning from the Day of Pentecost, the work in the gospel had been casual and incidental. Contacts were made in the homes, the marketplace, the streets, synagogues, highways, etc. (Acts 3:1; 5:12, 42; 8:26-29; 10:22). But in Antioch the Holy Spirit initiated a determined effort to evangelize a section of the Roman Empire (13:1-3). By the Holy Spirit’s instructions, the church separated Barnabas and Paul for this work. With the prayers and encouragement of this church, and with John Mark as their assistant, Barnabas and Paul, sent out by the Holy Spirit, sailed for Cyprus (v 4).<\/p>\n\nTraveling with Barnabas<\/p>\nArriving in Salamis, they preached in the synagogues as they traveled the length of the island to Paphos (Acts 13:5-6). There the Roman proconsul, Sergius Paulus, wanted to hear the word of God (v 7). A magician named Elymas Bar-Jesus tried to prevent the proconsul from believing in Jesus but was stricken with temporary blindness by Paul’s command (vv 8-11). This was the first manifestation in Paul of the signs of an apostle (2 Cor 12:12). From then on, the name Paul, not Saul, is used in Luke’s record of the Acts of the Apostles (Acts 13:9), and Paul replaced Barnabas as the leader of the party. So “Paul and his company” set sail from Paphos and arrived in Perga of Pamphylia (v 13). John Mark deserted them at Perga and returned to his home in Jerusalem (v 13). This caused discord (15:39), but Paul and Mark were later reconciled (Col 4:10; 2 Tm 4:11).<\/p>\nPaul’s travels with the gospel now continued through the Roman province of Asia, specifically in the southern portion of Galatia, the areas of Pamphylia, Pisidia, and Lycaonia. The coastal area where the party landed is a hot, malarial region. It is thought that Paul contracted malaria there and so traveled inland through the mountains to the 4,000-foot- (1,219.2-meter-) high tablelands. Such a journey would have been full of dangerous rivers and bandits (2 Cor 11:26), but Paul was well cared for by the Galatian highlanders when he arrived (Gal 4:13-15) and was rewarded with a warm reception to his message (Acts 13:48-49).<\/p>\nPaul and Barnabas were asked to speak at the synagogue of Antioch in Pisidia (Acts 13:15), and Paul delivered a discourse full of the characteristics of the gospel he would later record in his letters to the churches (vv 16-41). He was invited to speak the next week (v 42); nearly the whole city gathered together to hear the word of God (v 44). This stirred up jealousy in the Jews who opposed Paul’s words (v 45), causing the apostles’ dramatic turn to the Gentiles (vv 46-47). Many Gentiles in Antioch believed and spread the word throughout the region, but Paul and Barnabas were forced out and went to Iconium in Lycaonia (vv 48-51).<\/p>\nThe success in Antioch was duplicated in Iconium as was the Jews’ opposition (Acts 14:1), and the apostles fled from the threat of a stoning to Lystra and Derbe in Lycaonia (vv 5-6). In Lystra the signs of an apostle were again seen when Paul healed a man who had been crippled since birth (vv 8-10). The idolatrous citizens of the town, however, primed by the popular belief that Jupiter, accompanied by Mercury, had once visited their region, worshiped Paul and Barnabas as these deities (vv 11-13). Even the convincing words of Paul, whom they mistook for Mercury, hardly restrained the crowds from offering a sacrifice (vv 14-18).<\/p>\nIt was in Lystra that Paul was first given a taste of the same medicine he had once administered to Christians. The Jews stoned him, dragged him out of the city, and left him for dead (Acts 14:19). Timothy (16:1-3) may have been among the new disciples surrounding Paul as he lay outside the gate (14:20). Timothy was Paul’s son in the faith (1 Cor 4:17; 1 Tm 1:2), eyewitness to his suffering (2 Tm 3:10-11), faithful companion, and fellow worker (Acts 19:22; 20:4; Rom 16:21; 1 Thes 3:2). The next day Barnabas and Paul went on to Derbe (Acts 14:20).<\/p>\nAfter making many disciples in Derbe, the apostles retraced their steps through Lystra, Iconium, and Antioch of Pisidia, strengthening and encouraging the new believers and appointing elders in each church (Acts 14:21-23). Arriving again in Perga, they sailed back to Antioch of Syria, where they reported to the church the wonderful news that God had opened a door of faith for the Gentiles (vv 25-27).<\/p>\nThe Council of Jerusalem<\/p>\nThe Jews, who had dogged the steps of Paul and Barnabas throughout Galatia, followed on their heels to bewitch the Gentiles there, convincing them to desert the grace of Christ and submit to the Jewish law (Gal 1:6; 3:1). Shortly after the apostles’ return to Antioch, Judaizers came from Judea to Antioch, teaching salvation by the law (Acts 15:1). This began the war against the gospel of grace, which Paul preached.<\/p>\nThe church in Antioch sent Paul, Barnabas, and others to Jerusalem to settle the controversy of the law versus grace with the apostles and elders there (AD<\/span> 49, Acts 15:2). Along the way to Jerusalem they spread the news of the conversion of the Gentiles. This brought great joy to the believers (v 3). Such joy was not shared by some in Jerusalem, who in the first meeting of the council said that the Gentiles should be ordered to keep the law of Moses (v 5).<\/p>\nAfter this meeting, Paul and Barnabas met privately with Peter, John, and James (Gal 2:1-10) and explained the gospel they had been preaching to the Gentiles. These three leaders of the church in Jerusalem saw the grace that had been given to Paul to bring the gospel to the Gentiles and extended to him the “right hand of fellowship.” This private meeting seems to have decided the question of compliance to the Jewish law because in the next general meeting Peter said, “We believe that we shall be saved through the grace of the Lord Jesus” (Acts 15:11, rsv<\/span>), and James reached the decision that “we should not trouble those of the Gentiles who turn to God” (Acts 15:19, rsv<\/span>). This was a great victory for Paul and Barnabas, and the news was received with rejoicing by the church in Antioch (vv 30-35).<\/p>\nLater, Peter visited Antioch and freely associated with the Gentile believers as he had timidly done in Cornelius’s house (Acts 10:28). This continued until “certain men came from James.” Their presence brought fear to Peter, clouding the light of the gospel of grace, and causing him to separate himself from the Gentiles. Peter’s action influenced others, including Barnabas, to do the same (Gal 2:12-13). Paul rose to the challenge of this serious crisis, confronted Peter publicly, and charged him with Judaizing and hypocrisy (v 14). Paul won the battle and rescued Peter and Barnabas with eloquent words on justification by faith (vv 15-21), but the Judaizers had resumed their war. From this time on, they did not rest; rather, they tormented and persecuted Paul all over the world. But the apostle did not submit to them for a moment. He was engaged in the fight of his life, so that the truth of the gospel might remain with the Gentile believers (v 5).<\/p>\nFurther Travel<\/p>\nPaul wanted to visit the new believers and see how they were doing. So he proposed to Barnabas that they return to the cities where they had previously preached about Jesus (Acts 15:36). Barnabas wanted to take John Mark with them, but Paul would not take him since he had deserted them during their earlier journey (13:13). This sharp disagreement ended Barnabas’s association with Paul (15:37-39). Silas, a leader among the brothers in Jerusalem (v 22), accompanied Paul as he set out by land through Syria and Cilicia, strengthening the churches (vv 40-41).<\/p>\nBeginning from Derbe in Galatia, Paul and Silas revisited the churches Paul had established with Barnabas. While in Lystra, they were joined by Timothy (Acts 16:1-3). The apostles delivered to these young churches the letter drafted by the elders and apostles in Jerusalem concerning the observance of the law (15:23-29), thus strengthening and increasing them (16:4-5).<\/p>\nIt is likely that Ephesus, a major city in the Roman province of Asia, was the party’s main objective for the advancement of the gospel, but they were “forbidden by the Holy Spirit to speak the word in Asia” (Acts 16:6). Then they attempted to turn north and enter the region of Bithynia, “but the Spirit of Jesus did not allow them” (v 7). In this way they were forced by God to continue straight westward to Troas on the Aegean Sea, where Luke joined them (“we” in v 10), and Paul had a vision in which he was called out of Asia into Macedonia (vv 8-9). Paul and his party immediately crossed by boat into Europe (v 11) where they carried the gospel to Philippi, Thessalonica, Berea, Athens, and Corinth.<\/p>\nPhilippi was a Roman colony and military outpost where there were few Jews, so Paul went to a place by the river where the local Jews prayed. He spoke to some women there, notably Lydia, who believed and with her household was baptized (Acts 16:12-15), beginning the first church in Europe. Paul cast a spirit of divination out of a girl in Philippi, and as a result he and Silas were jailed (vv 16-24). The events of their night in jail made the jailer a believer in God (vv 25-34), and he and his family were added to the church in Philippi, which met in Lydia’s home (v 40). When Paul disclosed his Roman citizenship, he was released and was asked to leave the city (vv 35-39).<\/p>\nAt Thessalonica the Jews, aroused to jealousy by the success of Paul’s gospel message, raised a mob to search for the apostles. They complained to the city authorities that the people “who have turned the world upside down have come here also” and accused the apostles of “saying that there is another king [besides Caesar], Jesus” (Acts 17:5-7).<\/p>\nPaul and Silas quickly left Thessalonica by night and arrived in Berea, a city thereafter distinguished by its citizens who eagerly and thoughtfully received the gospel (Acts 17:10-12). The Thessalonian Jews did not rest but trailed Paul to Berea to incite the crowds. The believers then sent Paul away to Athens, while Silas and Timothy stayed behind (vv 13-15).<\/p>\nThe Athenians called Paul a babbler but let him air his views before the Areopagus. Paul’s speech there was alive with his broad knowledge. He alluded to Greco-Roman philosophy (Acts 17:27), poetry (v 28), sculpture (vv 25, 29), architecture (v 24), and religion while proclaiming the existence of an “unknown god” (v 23). But he was rudely cut short by scoffing and indifference when he mentioned the resurrection (v 32). Paul’s words delighted the minds of many but influenced the wills of few, so when he arrived in Corinth, he determined not to proclaim the mystery of God in lofty words of wisdom so that the believers’ faith would not rest on human wisdom but on the power of God (1 Cor 2:1-5).<\/p>\nIn Corinth Paul met Aquila and Priscilla (Acts 18:2-3), Roman Jews with whom he lived and worked as a tent maker and who would become prominent among the churches (Acts 18:26; Rom 16:3; 1 Cor 16:19; 2 Tm 4:19). He stayed in Corinth 18 months from AD<\/span> 50 to 51, raising up a church (Acts 18:11) on the strength of a vision from God (vv 9-10) and in spite of the attacks of the Jews (vv 12-17). Paul wrote the first and second letters to the Thessalonians from Corinth to establish the believers in a holy, industrious life (1 Thes 3:13; 5:23; 2 Thes 3:7-12) in hope of the second coming of Jesus Christ (1 Thes 4:15-18; 2 Thes 2:1ff.).<\/p>\nAccompanied by Priscilla and Aquila, Paul sailed from Corinth for Syria. He left his fellow workers in Ephesus, sailed to Caesarea, briefly visited Jerusalem, and returned to Antioch (Acts 18:18-22). Paul stayed in Antioch for awhile but did not remain absent from the field of his labors for long. Alone, he departed from Antioch, went from place to place in Galatia and Phrygia strengthening all the disciples, and eventually arrived in Ephesus (18:23; 19:1).<\/p>\nLabor in the Gospel<\/p>\nA Jew named Apollos had ministered in Ephesus prior to Paul’s arrival and had recently gone over to Corinth (Acts 18:24-28). There Apollos innocently became the cause of such discord (1 Cor 3:3-9) that he left and refused to return even at Paul’s request (16:12). Paul’s earlier visit to Ephesus (Acts 18:19-20), Apollos’s ministry, and the presence of Priscilla and Aquila had prepared Ephesus for the apostle’s preaching of the gospel of Christ.<\/p>\nPaul began his work in Ephesus by setting straight some ill-informed disciples of John the Baptist (Acts 19:1-7). He then spent three months preaching at the local synagogue until members of the congregation “spoke evil of the Way” (v 9). Paul then took the disciples and continued his arguments on the neutral ground of Tyrannus’s school (vv 8-9), where Jews and Greeks were free to come. He continued there for two years and “all the residents of Asia, both Jews and Greeks, heard the word of the Lord” (v 10).<\/p>\nThe work in Ephesus was a great success (Acts 19:10, 20, 26). Paul enjoyed an open door for effective work (1 Cor 16:9), bolstered by extraordinary miracles (Acts 19:11-17), a public burning of valuable books of sorcery (vv 18-19), and the assistance of friendly officials from the province of Asia (v 31). There were also many adversaries (1 Cor 15:32; 16:9), especially among the artisans associated with the temple of Diana. Paul’s ministry had hurt their trade to the extent that they were incited to riot (Acts 19:23-41). Paul had intended to stay in Ephesus until Pentecost (1 Cor 16:8), but this tumult seems to have hastened his departure (Acts 20:1).<\/p>\nDuring his stay in Ephesus, the household of Chloe sent word to Paul from Corinth that there were divisions in the church there (1 Cor 1:10-13). This report generated a flurry of letters and travels. Paul wrote a letter, which is now lost, to this church (5:9). The church in Corinth wrote a letter (7:1) and sent messengers to Paul (16:17), and Paul sent Timothy to them (4:17; 16:10). Paul then wrote 1 Corinthians (AD<\/span> 53) and sent it by Titus, who was to meet him in Troas to report the results (2 Cor 2:12-13).<\/p>\nAfter his hasty exit from Ephesus, Paul found an open door for the gospel in Troas, but he so longed to hear from Corinth that he pushed on into Macedonia (2 Cor 2:12-13). There he was finally comforted by Titus (7:5-7) and rejoiced at the news of the Corinthians’ repentance, earnestness, longing, and zeal (vv 8-16). From Macedonia Paul wrote 2 Corinthians (AD<\/span> 54), toured northwest to proclaim the good news of Christ in Illyricum (Rom 15:19), and then turned south for Achaia and his third visit to Corinth (Acts 19:21; 20:1-3; 2 Cor 13:1).<\/p>\nThe time and place from which Paul wrote his letter to the Galatians is a topic of controversy. Some date it before the council at Jerusalem, about AD<\/span> 45. Others say he wrote it from Corinth at this stage in his history. The latter opinion is the choice of this narrative.<\/p>\nA three-month winter stay in Corinth (AD<\/span> 55–56) produced the Letter to the Romans, which firmly set the benchmark of the gospel for all the ages. Paul had many personal friends in Rome (Rom 16) and had long intended to visit there (1:10-15). His plans were to deliver a collection from the Gentile churches to Jerusalem (Acts 20:35; Rom 15:25-26; 1 Cor 16:1) and then visit Rome (Acts 19:21) on his way to Spain (Rom 15:23-24).<\/p>\nThe Arrest in Jerusalem<\/p>\nPaul’s trip from Corinth to Jerusalem was marked by abundant warnings of the danger awaiting him in Jerusalem. The Judaizers’ acrimony toward Paul was common talk everywhere, but all alarms went unheeded (Acts 20:22-24, 38; 21:4, 10-15). However, the request for prayer in Romans 15:30-32 shows that Paul knew he might soon need a divine rescue from the unbelievers in Judea.<\/p>\nThe travelers, carrying the collection for Jerusalem, journeyed swiftly in order to reach Jerusalem by Pentecost (Acts 20:16). They proceeded by land from Achaia, through Macedonia, to Philippi in time for the Passover (spring AD<\/span> 56, v 6). Crossing by sea to Troas, they visited the believers there (vv 7-12) and then sailed through the archipelago of the eastern Aegean Sea to Miletus (vv 13-16). From Miletus, Paul sent for the elders of Ephesus, to whom he delivered an impassioned speech containing his own dire warnings for them (vv 17-38).<\/p>\nParting from them, Paul and his companions set sail to Cos, to Rhodes, and then to Patara, where they changed ships for Phoenicia (Acts 21:1-2). A straight course to Tyre brought them within sight of Cyprus, with its memories of Barnabas and Sergius Paulus (v 3). “Through the Spirit” the disciples in Tyre “told Paul not to go on to Jerusalem” (v 4), but he pressed on to Caesarea, where he and his company stayed with Philip, who had formerly served with the martyred Stephen (21:8; cf. 6:5). In Caesarea, Paul would not be persuaded by an especially dramatic prophecy of his coming arrest (21:10-14).<\/p>\nIn Jerusalem the apostolic band stayed with Mnason, an early disciple, and were warmly welcomed by the brothers there (Acts 21:15-17). James and the elders of the church praised God when they heard of the things he had done through Paul among the Gentiles (vv 18-20), and when they received the collection from the churches (24:17). They told Paul of his bad reputation among the thousands of Jewish believers in Jerusalem and urged him to set right the Judaizers’ misrepresentation that he encouraged Jewish Christians to forsake the Mosaic customs (21:21-24). Acts 21:25 shows the Jerusalem elders understood that the Gentiles were under no obligation to Moses; their concern was for Paul to demonstrate that Jewish believers were free to continue their traditional observances.<\/p>\nPaul had kept the Jewish feasts (Acts 20:6), as had Jesus and the early disciples in Jerusalem. He had also cut his hair in a vow at Cenchreae (18:18), so it was a small matter for him, a Jew, to ceremonially purify himself after becoming a Christian, especially if it would undermine the arguments of the Judaizers. To have refused the elders’ request would have lent credence to the Judaizers’ charge. The success of this plan is seen in that it was the Jews from Asia, visiting Jerusalem for the Pentecost feast of AD<\/span> 57, who stirred up trouble for Paul (21:27-29)—not the Judaizers from Jerusalem.<\/p>\nThe whole city was aroused by Paul’s persistent persecutors. A violent crowd dragged him out of the temple just as Stephen had once been hauled to his martyrdom. They tried to kill him, but he was rescued by Roman soldiers as the mob cried, “Away with him!”—just as they had done to Jesus (Acts 21:30-36). At this juncture the educational and cultural diversity of Paul’s life came to his rescue. As he was carried for safety to the Roman barracks, he spoke in Greek to the tribune, who had mistaken him for an Egyptian assassin (vv 37-38). Given permission to speak to the crowd, he did so in the Aramaic language then common in Israel (vv 39-40). The hushed crowd eagerly heard Paul’s defense until he uttered the word “Gentiles.” At this, the crowd resumed its threatening and violence, and Paul was brought into the barracks (22:1-24). There the Romans prepared to flog him, until Paul revealed that he was not only a Jew from Tarsus but also a freeborn Roman citizen. The tribune was afraid, since he had bound a Roman citizen. Wanting to know the charges against Paul, he brought him to the Sanhedrin (vv 25-30).<\/p>\nThis meeting of the Jewish judiciary was shortly reduced to dissension and violence. Paul resorted to tactics justifiable in such a war and hopelessly divided the Sanhedrin on the subject of the resurrection (Acts 23:1-9). Paul again was rescued, this time from the contending factions of the Jewish leadership, and taken to the barracks, where the Lord encouraged him, promising that he would go to Rome (AD<\/span> 56, vv 10-11).<\/p>\nIn the meantime 40 Jews entered into a murderous plot against Paul. They vowed not to eat or drink until they had killed the apostle (Acts 23:12-15). They almost succeeded, but with the help of the son of Paul’s sister (v 16), the conspiracy was exposed. For safety, Paul was taken from Jerusalem to Caesarea under guard of 470 soldiers and handed over to the custody of Felix the governor (vv 16-35). Inconclusive hearings before Felix (Acts 24), his successor, Festus (25:1-12), and King Agrippa (25:23–26:32) occupied Paul in his two years of imprisonment in Caesarea. Festus, wanting to please the Jews, suggested that Paul be returned to Jerusalem for trial, but Paul knew the murderous intent of his accusers and again utilized his Roman citizenship by making a dramatic appeal to Caesar (25:9-12).<\/p>\nVoyage and Stay in Rome<\/p>\nTo plead his case at Caesar’s court, Paul and his companions, Aristarchus and Luke, were taken on a perilous voyage (AD<\/span> 58, Acts 27:1–28:16). Their passage by ship from Caesarea to Rome is one of the most remarkable on record. Luke’s detailed account is a treasure of information on ancient ships, navigation, and seamanship. It is also a beautiful portrait of a heroic and dignified apostle Paul, the gospel’s ambassador in chains (Eph 6:20), who with the guidance and assurance of his God (Acts 27:23-26), led the 276 people on board to safety (v 37).<\/p>\nLuke traces the voyage stage by stage through every crisis, with a change of ship at Myra, delay at Fair Havens on Crete, and the shipwreck on Malta. Finally, in the spring of AD<\/span> 59, they arrived at Puteoli, Italy, and made their way to Rome, welcomed by the believers along the Appian Way (Acts 28:13-16).<\/p>\nLuke provided a peaceful denouement to the Acts, notwithstanding the fact that the apostle was an imperial prisoner of Caesar Nero. Paul lived by himself in his own house, chained to a Roman guard (Acts 28:16, 30). There he received the local Jewish leaders—to calm any misgivings they may have had about him and, at the same time, to convince them about Jesus. His efforts had mixed success (vv 17-28). During Paul’s two or more years in Rome, the Judaizers seem to have withdrawn, only to be replaced by the peril of Eastern Gnosticism. This is seen in Paul’s letters to the Philippians, Colossians, and Ephesians, and to Philemon, all written at this time. It is unlikely that Paul’s accusers appeared in Rome to bring formal charges before Caesar, so Paul was probably released in AD<\/span> 61.<\/p>\nFinal Years and Martyrdom<\/p>\nIt is here assumed that the Pastoral Letters (1 Timothy, 2 Timothy, and Titus) are truly Paul’s work. Only through them can the probable course of events in Paul’s final years be traced. Romans 15:28 shows that Paul intended to deliver the collection to Jerusalem and then to “set out by way of you [Rome] to Spain.” The arrest and imprisonment in Jerusalem not only destroyed these plans but also extracted five precious years from the prime of a most productive life. Although Clement of Rome implied that Paul did fulfill his desire to go to Spain (Clement to the Corinthians<\/em> 5), it is certain that the daily pressure of Paul’s anxious care for all the churches (2 Cor 11:28) did not abate.<\/p>\nIf Paul went to Spain, he may have been there when Rome was burned on July 19, AD<\/span> 64. Tradition says that Paul traveled as far as Britain, but there is no evidence to confirm this. Returning east, he left Titus in Crete (Ti 1:5) and traveled through Miletus, south of Ephesus, where he left Trophimus sick (2 Tm 4:20). Traveling toward Macedonia, Paul visited Timothy in Ephesus (1 Tm 1:3). On the way, Paul left his cloak and books with Carpus in Troas (2 Tm 4:13). This indicates that he intended to return there for his possessions. From Macedonia Paul wrote his loving yet apprehensive first letter to Timothy (AD<\/span> 62–64). He had decided to spend the winter in Nicopolis (Ti 3:12), northwest of Corinth on the Adriatic Sea, but was still in Macedonia when he wrote his letter to Titus. This letter is similar to 1 Timothy, yet with a somewhat harsher tone. In it is a final glimpse of the eloquent and zealous Apollos (Ti 3:13), who is still in association with Paul 10 or more years after his first appearance in Ephesus (Acts 18:24).<\/p>\nFrom here Paul’s path is obscure. He may have wintered in Nicopolis, but he did not return to Troas for his winter cloak (2 Tm 4:13). At some point he was arrested by the Romans, because he spent a winter in Rome’s Mamertine Prison, suffering from the cold in that rock cell before he wrote his second letter to Timothy (AD<\/span> 66–67). He may have been anticipating the coming winter when he requested that Timothy bring his cloak (vv 13, 21). It is possible that the charges against Paul were related to the burning of Rome; this is unknown. It was, however, now “illegal” to be a Christian since the “new religion” was no longer protected by Roman law as being part of Judaism (which was a legalized, recognized religion by Roman law).<\/p>\nIt was dangerous to be associated with Paul at this time. Many deserted him (2 Tm 4:16), including all his coworkers in Asia (1:15) and Demas, who loved the world (4:10). Only Luke, the physician and author of Luke and Acts, was with him when he wrote his second letter to Timothy (v 11). Faithful believers still in hiding in Rome were also in contact with the apostle (1:16; 4:19, 21). He told Timothy to come to him in Rome and bring Mark also (4:11). Apparently Timothy did come and was imprisoned (Heb 13:23). Paul’s request for the books and parchments (2 Tm 4:13) discloses that he was reading and studying the Scripture to the end.<\/p>\nThe apostle Paul had two hearings before Caesar Nero. At his first defense only the Lord stood by him (2 Tm 4:16). There he not only pleaded his own cause but also that of the gospel, still longing that all the Gentiles would hear its message. Perhaps no decision was made, and thus he was “rescued from the lion’s mouth” (v 17). Though he knew he would soon die, he was not afraid, but was assured that the Lord would give him a crown of righteousness on the last day (v 8). Finally, the apostle himself recorded his seminal encouragement to all believers: “The Lord be with your spirit. Grace be with you” (v 22, rsv<\/span>). After this, the Scripture is silent regarding Paul.<\/p>\nNothing is known of Paul’s second hearing but that it resulted in the sentence of capital punishment. History does not record Paul’s end. Nero died in the summer of AD<\/span> 68, so Paul was executed before that date. As a Roman citizen, he must have been spared the lingering torture that had recently been suffered by his fellow martyrs. Tradition says that he was decapitated by the sword of an imperial headsman on the Ostian Road just outside of Rome, and buried nearby. This fulfilled Paul’s desire “to depart and be with Christ, for that is far better” (Phil 1:23, rsv<\/span>).<\/p>","content_en":"<h3>PAUL, The Apostle<\/span><\/h3>\nProminent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles.<\/p>\nPreview<\/p>\n• Family and Cultural Background<\/p>\n• Education<\/p>\n• Saul the Persecutor<\/p>\n• Conversion and Calling<\/p>\n• Preparation for Ministry<\/p>\n• Sent Out from Antioch<\/p>\n• Traveling with Barnabas<\/p>\n• The Council of Jerusalem<\/p>\n• Further Travel<\/p>\n• Labor in the Gospel<\/p>\n• The Arrest in Jerusalem<\/p>\n• Voyage and Stay in Rome<\/p>\n• Final Years and Martyrdom<\/p>\nFamily and Cultural Background<\/p>\nPaul was born around AD<\/span> 10, a Jew in a family of Pharisees (Acts 23:6) of the tribe of Benjamin (Phil 3:5) in Tarsus of Cilicia (Acts 9:11; 21:39; 22:3), a center of commerce and learning that embraced the Hellenistic spirit and Roman politics. It was a city of which he could be proud (21:39). His parents named him Saul, perhaps after the first king of Israel, who was also a Benjaminite (1 Sm 11:15; Acts 13:21), but Acts 13:9 notes that he “was also called Paul.” He uses the Roman name Paul throughout his letters.<\/p>\nFrom religious parents Paul received knowledge of the Law and Prophets and the Hebrew and Aramaic languages (Acts 21:40; 22:2-3; 23:6; Gal 1:14; Phil 3:5-6). Tarsus, however, was not a Jewish city. Rather, it had a Greek character, being a place where the Greek language was spoken and Greek literature was cultivated. This accounts for Paul’s familiarity with Greek (Acts 21:37), the language of the streets and shops of Tarsus.<\/p>\nJews were brought to Tarsus, the capital of the Roman province of Cilicia, in 171 BC<\/span> to promote business in the region. At that time Paul’s ancestors were probably given Roman citizenship. Paul inherited from his father both Tarsisian and Roman citizenship, which would prove to be of great value to Paul in his later life as he traveled with the gospel throughout the Roman Empire (Acts 16:37; 22:25-29; 23:27). Paul may have had several brothers and sisters, but Acts 23:16 mentions only one sister, whose son performed a lifesaving act for his uncle.<\/p>\nPaul was a tent maker (Acts 18:3). He may have learned this trade from his father, or he may have selected it as a means of self-support, as was the custom of those in rabbinical training. Tarsus was well known for the goat’s-hair cloth called cilicium. It was the weaving of this cloth and the fashioning of it into tents, sails, awnings, and cloaks that gave Paul his economic independence during his apostolic ministry (Acts 18:3; 20:34; 28:30; 2 Cor 11:9; 1 Thes 2:9; 2 Thes 3:8).<\/p>\nEducation<\/p>\nAlthough born in Tarsus, Paul testified to the Jews in Jerusalem that he had been brought up in this city and studied under Gamaliel (Acts 22:3). It is not clear when Paul was first brought to Jerusalem, but it is likely that sometime between the ages of 13 and 20 he began his formal rabbinical studies. His teacher, Gamaliel, was the grandson of Hillel, founder of a Pharisaic school whose teachings run through the Talmudic writings to this day. This is the same Gamaliel whose wisdom persuaded the Sanhedrin to spare the lives of Peter and the apostles (5:33-40). No doubt, it was while studying under Gamaliel in Hillel’s school that Paul began to advance in Judaism beyond many Jews of his own age and became extremely zealous for the traditions of his fathers (Gal 1:14). Perhaps then also Paul began to experience the struggles with the law he would later describe in Romans 7.<\/p>\nWhile Paul was studying the Jewish law in Jerusalem, Jesus was working as a carpenter in Nazareth. Then Jesus gathered the disciples who would one day be Paul’s coworkers in the gospel, fulfilled his ministry, and accomplished redemption on the cross of Calvary (AD<\/span> 30). Christ’s resurrection gave birth to the church, which was baptized in the Holy Spirit at the Feast of Pentecost in Jerusalem.<\/p>\nSaul the Persecutor<\/p>\nShortly after these world-changing events, the members of certain synagogues in Jerusalem, including the Cilician synagogue, that of Paul’s native land (Acts 6:9), could not withstand the wisdom and spirit (v 10) of a member of the church in Jerusalem named Stephen (vv 5, 8). They accused him of blasphemy before the Sanhedrin (vv 11-15) and after his eloquent defense (7:1-53) dragged him out of the city, where he was stoned to death. He became the first Christian martyr. The record does not fully reveal the role Paul played in these proceedings, but we know that he was present and prominent because the witnesses against Stephen, who were required to throw the first stones in the execution, “laid their clothes at the feet of a young man called Saul [Paul]” (v 58, niv<\/span>).<\/p>\nAt Stephen’s trial, Paul heard Stephen’s historical method of defense, and he later used it himself at Antioch of Pisidia (Acts 13:16-41). He witnessed the man with the face of an angel (6:15), full of the Holy Spirit, looking above and proclaiming “the heavens opened, and the Son of man standing at the right hand of God” (7:56). Stephen’s death initiated the events that would culminate in Paul’s conversion and commission as the apostle to the Gentiles. But at that time Paul was a leader of the oppressors of the church. He breathed threats and murder against the disciples of the Lord (9:1); he persecuted the church of God and tried to destroy it (Gal 1:13) by imprisoning Christians, both male and female (Acts 22:4), in many cities.<\/p>\nConversion and Calling<\/p>\nPaul had obtained letters from the high priest in Jerusalem to the synagogues in Damascus authorizing him to arrest the believers there and bring them to Jerusalem for trial (Acts 9:1-2). Paul traveled to Damascus for this purpose. Then, on the outskirts of the city, came the event that was to transform this law-keeping persecutor of Jesus Christ and blasphemous destroyer of the infant church into the chief propagator of the gospel of grace and master builder of the church (1 Cor 3:10; 1 Tm 1:13). This was the occasion of Paul’s conversion (c. AD<\/span> 31–33). It was of such revolutionary and lasting importance that three detailed accounts of it are given in the book of Acts (Acts 9:1-19; 22:1-21; 26:1-23), and many references are given to it in Paul’s own writings (1 Cor 9:1; 15:8; Gal 1:15-16; Eph 3:3; Phil 3:12).<\/p>\nAt that time a light from heaven, brighter than the midday sun, shone around Paul and his traveling companions, and they fell to the ground (Acts 26:13-14). Only Paul, however, heard the voice of Jesus instruct him in his commission as a minister and witness to the Gentiles (vv 14-18). Temporarily blinded, Paul was led into Damascus (9:8). There, the disciple Ananias and the Christian community forgave Paul, baptized him, and helped him through the bewildering event of his conversion (vv 10-22). After a short time with the church there, Paul was threatened with death by the Jews to whom he preached Jesus (vv 20-22), but he was protected by the believers and ingeniously delivered from his persecutors (vv 23-25).<\/p>\nPreparation for Ministry<\/p>\nThen began a period of preparation, which lasted about 13 years. During this time, Paul first was in the desert of Arabia for three years. Here was his opportunity to pray and reflect on Stephen’s defense to the Sanhedrin, the momentous significance of his conversion, the vision he received of Jesus Christ, and the meaning of all this in the light of Jewish theology. Following this, Paul returned to Damascus and then visited Peter in Jerusalem for 15 days (Gal 1:17-18).<\/p>\nAt first, the disciples in Jerusalem were afraid of him because they did not believe he was a disciple of Jesus (Acts 9:26), but he was championed by Barnabas and thus accepted by the believers in Jerusalem (vv 27-28). While there, Paul may have heard the oral gospel, a summary of the words and deeds of Jesus, handed down to all converts. This would have included the institution of the Lord’s Supper (1 Cor 11:23-25), specific words of the Lord (Acts 20:35; 1 Cor 7:10; 9:14), the appearances of the resurrected Christ (1 Cor 15:3-8), and the spirit and character of Jesus (2 Cor 10:1; Phil 2:5-8). Paul also preached in Jerusalem, perhaps in the same synagogues in which he had heard Stephen. However, when his life was again threatened by the Jews, the believers sent him away to Tarsus (Acts 9:29-30; Gal 1:21).<\/p>\nThe end of Paul’s preparation came when Barnabas went to Tarsus to look for him and bring him to Antioch. By this time Paul had lived for 10 years in Cilicia. Since his conversion, before being sent to Tarsus, he had proclaimed Jesus (Acts 9:20), speaking boldly in the name of the Lord (v 27). There is no reason to think he did otherwise while living among the Gentiles in Cilicia. In fact, his work may have been so effective that he began to attract attention in Antioch. During these years, Paul probably underwent many of the sufferings mentioned in 2 Corinthians 11:24-26. Several scholars think that the ecstatic experience mentioned in 2 Corinthians 12:1-9, with its accompanying thorn in the flesh, also took place before he came to Antioch.<\/p>\nSent Out from Antioch<\/p>\nThe church in Antioch had its origins in the persecution fomented by Paul after the death of Stephen. Until they arrived in Antioch, the scattered believers had only spoken the word to Jews (Acts 11:19). It was here that the Gentiles first heard the Good News (v 20), and many became believers (v 21). It is fitting that Paul, the apostle to the Gentiles (Acts 22:21; Rom 11:13), who was as yet unknown by sight to the churches of Judea (Gal 1:22), should appear in Antioch to formally begin the ministry to which he was called (Acts 26:17-18).<\/p>\nBarnabas and Paul stayed with the church in Antioch for a year. Their work there was so blessed that a new name, Christian, was coined to distinguish the believers in Antioch from Gentiles and Jews (Acts 11:26). Hearing of a famine in Judea, the disciples in Antioch determined to send relief to the believers in Judea and did so by Barnabas and Paul (v 30). Such a gift displayed to the Jewish churches the potency of the gospel among the Gentiles. Their mission complete, Barnabas and Paul returned to Antioch with John Mark (12:25), Barnabas’s cousin (Col 4:10).<\/p>\nBeginning from the Day of Pentecost, the work in the gospel had been casual and incidental. Contacts were made in the homes, the marketplace, the streets, synagogues, highways, etc. (Acts 3:1; 5:12, 42; 8:26-29; 10:22). But in Antioch the Holy Spirit initiated a determined effort to evangelize a section of the Roman Empire (13:1-3). By the Holy Spirit’s instructions, the church separated Barnabas and Paul for this work. With the prayers and encouragement of this church, and with John Mark as their assistant, Barnabas and Paul, sent out by the Holy Spirit, sailed for Cyprus (v 4).<\/p>\n\nTraveling with Barnabas<\/p>\nArriving in Salamis, they preached in the synagogues as they traveled the length of the island to Paphos (Acts 13:5-6). There the Roman proconsul, Sergius Paulus, wanted to hear the word of God (v 7). A magician named Elymas Bar-Jesus tried to prevent the proconsul from believing in Jesus but was stricken with temporary blindness by Paul’s command (vv 8-11). This was the first manifestation in Paul of the signs of an apostle (2 Cor 12:12). From then on, the name Paul, not Saul, is used in Luke’s record of the Acts of the Apostles (Acts 13:9), and Paul replaced Barnabas as the leader of the party. So “Paul and his company” set sail from Paphos and arrived in Perga of Pamphylia (v 13). John Mark deserted them at Perga and returned to his home in Jerusalem (v 13). This caused discord (15:39), but Paul and Mark were later reconciled (Col 4:10; 2 Tm 4:11).<\/p>\nPaul’s travels with the gospel now continued through the Roman province of Asia, specifically in the southern portion of Galatia, the areas of Pamphylia, Pisidia, and Lycaonia. The coastal area where the party landed is a hot, malarial region. It is thought that Paul contracted malaria there and so traveled inland through the mountains to the 4,000-foot- (1,219.2-meter-) high tablelands. Such a journey would have been full of dangerous rivers and bandits (2 Cor 11:26), but Paul was well cared for by the Galatian highlanders when he arrived (Gal 4:13-15) and was rewarded with a warm reception to his message (Acts 13:48-49).<\/p>\nPaul and Barnabas were asked to speak at the synagogue of Antioch in Pisidia (Acts 13:15), and Paul delivered a discourse full of the characteristics of the gospel he would later record in his letters to the churches (vv 16-41). He was invited to speak the next week (v 42); nearly the whole city gathered together to hear the word of God (v 44). This stirred up jealousy in the Jews who opposed Paul’s words (v 45), causing the apostles’ dramatic turn to the Gentiles (vv 46-47). Many Gentiles in Antioch believed and spread the word throughout the region, but Paul and Barnabas were forced out and went to Iconium in Lycaonia (vv 48-51).<\/p>\nThe success in Antioch was duplicated in Iconium as was the Jews’ opposition (Acts 14:1), and the apostles fled from the threat of a stoning to Lystra and Derbe in Lycaonia (vv 5-6). In Lystra the signs of an apostle were again seen when Paul healed a man who had been crippled since birth (vv 8-10). The idolatrous citizens of the town, however, primed by the popular belief that Jupiter, accompanied by Mercury, had once visited their region, worshiped Paul and Barnabas as these deities (vv 11-13). Even the convincing words of Paul, whom they mistook for Mercury, hardly restrained the crowds from offering a sacrifice (vv 14-18).<\/p>\nIt was in Lystra that Paul was first given a taste of the same medicine he had once administered to Christians. The Jews stoned him, dragged him out of the city, and left him for dead (Acts 14:19). Timothy (16:1-3) may have been among the new disciples surrounding Paul as he lay outside the gate (14:20). Timothy was Paul’s son in the faith (1 Cor 4:17; 1 Tm 1:2), eyewitness to his suffering (2 Tm 3:10-11), faithful companion, and fellow worker (Acts 19:22; 20:4; Rom 16:21; 1 Thes 3:2). The next day Barnabas and Paul went on to Derbe (Acts 14:20).<\/p>\nAfter making many disciples in Derbe, the apostles retraced their steps through Lystra, Iconium, and Antioch of Pisidia, strengthening and encouraging the new believers and appointing elders in each church (Acts 14:21-23). Arriving again in Perga, they sailed back to Antioch of Syria, where they reported to the church the wonderful news that God had opened a door of faith for the Gentiles (vv 25-27).<\/p>\nThe Council of Jerusalem<\/p>\nThe Jews, who had dogged the steps of Paul and Barnabas throughout Galatia, followed on their heels to bewitch the Gentiles there, convincing them to desert the grace of Christ and submit to the Jewish law (Gal 1:6; 3:1). Shortly after the apostles’ return to Antioch, Judaizers came from Judea to Antioch, teaching salvation by the law (Acts 15:1). This began the war against the gospel of grace, which Paul preached.<\/p>\nThe church in Antioch sent Paul, Barnabas, and others to Jerusalem to settle the controversy of the law versus grace with the apostles and elders there (AD<\/span> 49, Acts 15:2). Along the way to Jerusalem they spread the news of the conversion of the Gentiles. This brought great joy to the believers (v 3). Such joy was not shared by some in Jerusalem, who in the first meeting of the council said that the Gentiles should be ordered to keep the law of Moses (v 5).<\/p>\nAfter this meeting, Paul and Barnabas met privately with Peter, John, and James (Gal 2:1-10) and explained the gospel they had been preaching to the Gentiles. These three leaders of the church in Jerusalem saw the grace that had been given to Paul to bring the gospel to the Gentiles and extended to him the “right hand of fellowship.” This private meeting seems to have decided the question of compliance to the Jewish law because in the next general meeting Peter said, “We believe that we shall be saved through the grace of the Lord Jesus” (Acts 15:11, rsv<\/span>), and James reached the decision that “we should not trouble those of the Gentiles who turn to God” (Acts 15:19, rsv<\/span>). This was a great victory for Paul and Barnabas, and the news was received with rejoicing by the church in Antioch (vv 30-35).<\/p>\nLater, Peter visited Antioch and freely associated with the Gentile believers as he had timidly done in Cornelius’s house (Acts 10:28). This continued until “certain men came from James.” Their presence brought fear to Peter, clouding the light of the gospel of grace, and causing him to separate himself from the Gentiles. Peter’s action influenced others, including Barnabas, to do the same (Gal 2:12-13). Paul rose to the challenge of this serious crisis, confronted Peter publicly, and charged him with Judaizing and hypocrisy (v 14). Paul won the battle and rescued Peter and Barnabas with eloquent words on justification by faith (vv 15-21), but the Judaizers had resumed their war. From this time on, they did not rest; rather, they tormented and persecuted Paul all over the world. But the apostle did not submit to them for a moment. He was engaged in the fight of his life, so that the truth of the gospel might remain with the Gentile believers (v 5).<\/p>\nFurther Travel<\/p>\nPaul wanted to visit the new believers and see how they were doing. So he proposed to Barnabas that they return to the cities where they had previously preached about Jesus (Acts 15:36). Barnabas wanted to take John Mark with them, but Paul would not take him since he had deserted them during their earlier journey (13:13). This sharp disagreement ended Barnabas’s association with Paul (15:37-39). Silas, a leader among the brothers in Jerusalem (v 22), accompanied Paul as he set out by land through Syria and Cilicia, strengthening the churches (vv 40-41).<\/p>\nBeginning from Derbe in Galatia, Paul and Silas revisited the churches Paul had established with Barnabas. While in Lystra, they were joined by Timothy (Acts 16:1-3). The apostles delivered to these young churches the letter drafted by the elders and apostles in Jerusalem concerning the observance of the law (15:23-29), thus strengthening and increasing them (16:4-5).<\/p>\nIt is likely that Ephesus, a major city in the Roman province of Asia, was the party’s main objective for the advancement of the gospel, but they were “forbidden by the Holy Spirit to speak the word in Asia” (Acts 16:6). Then they attempted to turn north and enter the region of Bithynia, “but the Spirit of Jesus did not allow them” (v 7). In this way they were forced by God to continue straight westward to Troas on the Aegean Sea, where Luke joined them (“we” in v 10), and Paul had a vision in which he was called out of Asia into Macedonia (vv 8-9). Paul and his party immediately crossed by boat into Europe (v 11) where they carried the gospel to Philippi, Thessalonica, Berea, Athens, and Corinth.<\/p>\nPhilippi was a Roman colony and military outpost where there were few Jews, so Paul went to a place by the river where the local Jews prayed. He spoke to some women there, notably Lydia, who believed and with her household was baptized (Acts 16:12-15), beginning the first church in Europe. Paul cast a spirit of divination out of a girl in Philippi, and as a result he and Silas were jailed (vv 16-24). The events of their night in jail made the jailer a believer in God (vv 25-34), and he and his family were added to the church in Philippi, which met in Lydia’s home (v 40). When Paul disclosed his Roman citizenship, he was released and was asked to leave the city (vv 35-39).<\/p>\nAt Thessalonica the Jews, aroused to jealousy by the success of Paul’s gospel message, raised a mob to search for the apostles. They complained to the city authorities that the people “who have turned the world upside down have come here also” and accused the apostles of “saying that there is another king [besides Caesar], Jesus” (Acts 17:5-7).<\/p>\nPaul and Silas quickly left Thessalonica by night and arrived in Berea, a city thereafter distinguished by its citizens who eagerly and thoughtfully received the gospel (Acts 17:10-12). The Thessalonian Jews did not rest but trailed Paul to Berea to incite the crowds. The believers then sent Paul away to Athens, while Silas and Timothy stayed behind (vv 13-15).<\/p>\nThe Athenians called Paul a babbler but let him air his views before the Areopagus. Paul’s speech there was alive with his broad knowledge. He alluded to Greco-Roman philosophy (Acts 17:27), poetry (v 28), sculpture (vv 25, 29), architecture (v 24), and religion while proclaiming the existence of an “unknown god” (v 23). But he was rudely cut short by scoffing and indifference when he mentioned the resurrection (v 32). Paul’s words delighted the minds of many but influenced the wills of few, so when he arrived in Corinth, he determined not to proclaim the mystery of God in lofty words of wisdom so that the believers’ faith would not rest on human wisdom but on the power of God (1 Cor 2:1-5).<\/p>\nIn Corinth Paul met Aquila and Priscilla (Acts 18:2-3), Roman Jews with whom he lived and worked as a tent maker and who would become prominent among the churches (Acts 18:26; Rom 16:3; 1 Cor 16:19; 2 Tm 4:19). He stayed in Corinth 18 months from AD<\/span> 50 to 51, raising up a church (Acts 18:11) on the strength of a vision from God (vv 9-10) and in spite of the attacks of the Jews (vv 12-17). Paul wrote the first and second letters to the Thessalonians from Corinth to establish the believers in a holy, industrious life (1 Thes 3:13; 5:23; 2 Thes 3:7-12) in hope of the second coming of Jesus Christ (1 Thes 4:15-18; 2 Thes 2:1ff.).<\/p>\nAccompanied by Priscilla and Aquila, Paul sailed from Corinth for Syria. He left his fellow workers in Ephesus, sailed to Caesarea, briefly visited Jerusalem, and returned to Antioch (Acts 18:18-22). Paul stayed in Antioch for awhile but did not remain absent from the field of his labors for long. Alone, he departed from Antioch, went from place to place in Galatia and Phrygia strengthening all the disciples, and eventually arrived in Ephesus (18:23; 19:1).<\/p>\nLabor in the Gospel<\/p>\nA Jew named Apollos had ministered in Ephesus prior to Paul’s arrival and had recently gone over to Corinth (Acts 18:24-28). There Apollos innocently became the cause of such discord (1 Cor 3:3-9) that he left and refused to return even at Paul’s request (16:12). Paul’s earlier visit to Ephesus (Acts 18:19-20), Apollos’s ministry, and the presence of Priscilla and Aquila had prepared Ephesus for the apostle’s preaching of the gospel of Christ.<\/p>\nPaul began his work in Ephesus by setting straight some ill-informed disciples of John the Baptist (Acts 19:1-7). He then spent three months preaching at the local synagogue until members of the congregation “spoke evil of the Way” (v 9). Paul then took the disciples and continued his arguments on the neutral ground of Tyrannus’s school (vv 8-9), where Jews and Greeks were free to come. He continued there for two years and “all the residents of Asia, both Jews and Greeks, heard the word of the Lord” (v 10).<\/p>\nThe work in Ephesus was a great success (Acts 19:10, 20, 26). Paul enjoyed an open door for effective work (1 Cor 16:9), bolstered by extraordinary miracles (Acts 19:11-17), a public burning of valuable books of sorcery (vv 18-19), and the assistance of friendly officials from the province of Asia (v 31). There were also many adversaries (1 Cor 15:32; 16:9), especially among the artisans associated with the temple of Diana. Paul’s ministry had hurt their trade to the extent that they were incited to riot (Acts 19:23-41). Paul had intended to stay in Ephesus until Pentecost (1 Cor 16:8), but this tumult seems to have hastened his departure (Acts 20:1).<\/p>\nDuring his stay in Ephesus, the household of Chloe sent word to Paul from Corinth that there were divisions in the church there (1 Cor 1:10-13). This report generated a flurry of letters and travels. Paul wrote a letter, which is now lost, to this church (5:9). The church in Corinth wrote a letter (7:1) and sent messengers to Paul (16:17), and Paul sent Timothy to them (4:17; 16:10). Paul then wrote 1 Corinthians (AD<\/span> 53) and sent it by Titus, who was to meet him in Troas to report the results (2 Cor 2:12-13).<\/p>\nAfter his hasty exit from Ephesus, Paul found an open door for the gospel in Troas, but he so longed to hear from Corinth that he pushed on into Macedonia (2 Cor 2:12-13). There he was finally comforted by Titus (7:5-7) and rejoiced at the news of the Corinthians’ repentance, earnestness, longing, and zeal (vv 8-16). From Macedonia Paul wrote 2 Corinthians (AD<\/span> 54), toured northwest to proclaim the good news of Christ in Illyricum (Rom 15:19), and then turned south for Achaia and his third visit to Corinth (Acts 19:21; 20:1-3; 2 Cor 13:1).<\/p>\nThe time and place from which Paul wrote his letter to the Galatians is a topic of controversy. Some date it before the council at Jerusalem, about AD<\/span> 45. Others say he wrote it from Corinth at this stage in his history. The latter opinion is the choice of this narrative.<\/p>\nA three-month winter stay in Corinth (AD<\/span> 55–56) produced the Letter to the Romans, which firmly set the benchmark of the gospel for all the ages. Paul had many personal friends in Rome (Rom 16) and had long intended to visit there (1:10-15). His plans were to deliver a collection from the Gentile churches to Jerusalem (Acts 20:35; Rom 15:25-26; 1 Cor 16:1) and then visit Rome (Acts 19:21) on his way to Spain (Rom 15:23-24).<\/p>\nThe Arrest in Jerusalem<\/p>\nPaul’s trip from Corinth to Jerusalem was marked by abundant warnings of the danger awaiting him in Jerusalem. The Judaizers’ acrimony toward Paul was common talk everywhere, but all alarms went unheeded (Acts 20:22-24, 38; 21:4, 10-15). However, the request for prayer in Romans 15:30-32 shows that Paul knew he might soon need a divine rescue from the unbelievers in Judea.<\/p>\nThe travelers, carrying the collection for Jerusalem, journeyed swiftly in order to reach Jerusalem by Pentecost (Acts 20:16). They proceeded by land from Achaia, through Macedonia, to Philippi in time for the Passover (spring AD<\/span> 56, v 6). Crossing by sea to Troas, they visited the believers there (vv 7-12) and then sailed through the archipelago of the eastern Aegean Sea to Miletus (vv 13-16). From Miletus, Paul sent for the elders of Ephesus, to whom he delivered an impassioned speech containing his own dire warnings for them (vv 17-38).<\/p>\nParting from them, Paul and his companions set sail to Cos, to Rhodes, and then to Patara, where they changed ships for Phoenicia (Acts 21:1-2). A straight course to Tyre brought them within sight of Cyprus, with its memories of Barnabas and Sergius Paulus (v 3). “Through the Spirit” the disciples in Tyre “told Paul not to go on to Jerusalem” (v 4), but he pressed on to Caesarea, where he and his company stayed with Philip, who had formerly served with the martyred Stephen (21:8; cf. 6:5). In Caesarea, Paul would not be persuaded by an especially dramatic prophecy of his coming arrest (21:10-14).<\/p>\nIn Jerusalem the apostolic band stayed with Mnason, an early disciple, and were warmly welcomed by the brothers there (Acts 21:15-17). James and the elders of the church praised God when they heard of the things he had done through Paul among the Gentiles (vv 18-20), and when they received the collection from the churches (24:17). They told Paul of his bad reputation among the thousands of Jewish believers in Jerusalem and urged him to set right the Judaizers’ misrepresentation that he encouraged Jewish Christians to forsake the Mosaic customs (21:21-24). Acts 21:25 shows the Jerusalem elders understood that the Gentiles were under no obligation to Moses; their concern was for Paul to demonstrate that Jewish believers were free to continue their traditional observances.<\/p>\nPaul had kept the Jewish feasts (Acts 20:6), as had Jesus and the early disciples in Jerusalem. He had also cut his hair in a vow at Cenchreae (18:18), so it was a small matter for him, a Jew, to ceremonially purify himself after becoming a Christian, especially if it would undermine the arguments of the Judaizers. To have refused the elders’ request would have lent credence to the Judaizers’ charge. The success of this plan is seen in that it was the Jews from Asia, visiting Jerusalem for the Pentecost feast of AD<\/span> 57, who stirred up trouble for Paul (21:27-29)—not the Judaizers from Jerusalem.<\/p>\nThe whole city was aroused by Paul’s persistent persecutors. A violent crowd dragged him out of the temple just as Stephen had once been hauled to his martyrdom. They tried to kill him, but he was rescued by Roman soldiers as the mob cried, “Away with him!”—just as they had done to Jesus (Acts 21:30-36). At this juncture the educational and cultural diversity of Paul’s life came to his rescue. As he was carried for safety to the Roman barracks, he spoke in Greek to the tribune, who had mistaken him for an Egyptian assassin (vv 37-38). Given permission to speak to the crowd, he did so in the Aramaic language then common in Israel (vv 39-40). The hushed crowd eagerly heard Paul’s defense until he uttered the word “Gentiles.” At this, the crowd resumed its threatening and violence, and Paul was brought into the barracks (22:1-24). There the Romans prepared to flog him, until Paul revealed that he was not only a Jew from Tarsus but also a freeborn Roman citizen. The tribune was afraid, since he had bound a Roman citizen. Wanting to know the charges against Paul, he brought him to the Sanhedrin (vv 25-30).<\/p>\nThis meeting of the Jewish judiciary was shortly reduced to dissension and violence. Paul resorted to tactics justifiable in such a war and hopelessly divided the Sanhedrin on the subject of the resurrection (Acts 23:1-9). Paul again was rescued, this time from the contending factions of the Jewish leadership, and taken to the barracks, where the Lord encouraged him, promising that he would go to Rome (AD<\/span> 56, vv 10-11).<\/p>\nIn the meantime 40 Jews entered into a murderous plot against Paul. They vowed not to eat or drink until they had killed the apostle (Acts 23:12-15). They almost succeeded, but with the help of the son of Paul’s sister (v 16), the conspiracy was exposed. For safety, Paul was taken from Jerusalem to Caesarea under guard of 470 soldiers and handed over to the custody of Felix the governor (vv 16-35). Inconclusive hearings before Felix (Acts 24), his successor, Festus (25:1-12), and King Agrippa (25:23–26:32) occupied Paul in his two years of imprisonment in Caesarea. Festus, wanting to please the Jews, suggested that Paul be returned to Jerusalem for trial, but Paul knew the murderous intent of his accusers and again utilized his Roman citizenship by making a dramatic appeal to Caesar (25:9-12).<\/p>\nVoyage and Stay in Rome<\/p>\nTo plead his case at Caesar’s court, Paul and his companions, Aristarchus and Luke, were taken on a perilous voyage (AD<\/span> 58, Acts 27:1–28:16). Their passage by ship from Caesarea to Rome is one of the most remarkable on record. Luke’s detailed account is a treasure of information on ancient ships, navigation, and seamanship. It is also a beautiful portrait of a heroic and dignified apostle Paul, the gospel’s ambassador in chains (Eph 6:20), who with the guidance and assurance of his God (Acts 27:23-26), led the 276 people on board to safety (v 37).<\/p>\nLuke traces the voyage stage by stage through every crisis, with a change of ship at Myra, delay at Fair Havens on Crete, and the shipwreck on Malta. Finally, in the spring of AD<\/span> 59, they arrived at Puteoli, Italy, and made their way to Rome, welcomed by the believers along the Appian Way (Acts 28:13-16).<\/p>\nLuke provided a peaceful denouement to the Acts, notwithstanding the fact that the apostle was an imperial prisoner of Caesar Nero. Paul lived by himself in his own house, chained to a Roman guard (Acts 28:16, 30). There he received the local Jewish leaders—to calm any misgivings they may have had about him and, at the same time, to convince them about Jesus. His efforts had mixed success (vv 17-28). During Paul’s two or more years in Rome, the Judaizers seem to have withdrawn, only to be replaced by the peril of Eastern Gnosticism. This is seen in Paul’s letters to the Philippians, Colossians, and Ephesians, and to Philemon, all written at this time. It is unlikely that Paul’s accusers appeared in Rome to bring formal charges before Caesar, so Paul was probably released in AD<\/span> 61.<\/p>\nFinal Years and Martyrdom<\/p>\nIt is here assumed that the Pastoral Letters (1 Timothy, 2 Timothy, and Titus) are truly Paul’s work. Only through them can the probable course of events in Paul’s final years be traced. Romans 15:28 shows that Paul intended to deliver the collection to Jerusalem and then to “set out by way of you [Rome] to Spain.” The arrest and imprisonment in Jerusalem not only destroyed these plans but also extracted five precious years from the prime of a most productive life. Although Clement of Rome implied that Paul did fulfill his desire to go to Spain (Clement to the Corinthians<\/em> 5), it is certain that the daily pressure of Paul’s anxious care for all the churches (2 Cor 11:28) did not abate.<\/p>\nIf Paul went to Spain, he may have been there when Rome was burned on July 19, AD<\/span> 64. Tradition says that Paul traveled as far as Britain, but there is no evidence to confirm this. Returning east, he left Titus in Crete (Ti 1:5) and traveled through Miletus, south of Ephesus, where he left Trophimus sick (2 Tm 4:20). Traveling toward Macedonia, Paul visited Timothy in Ephesus (1 Tm 1:3). On the way, Paul left his cloak and books with Carpus in Troas (2 Tm 4:13). This indicates that he intended to return there for his possessions. From Macedonia Paul wrote his loving yet apprehensive first letter to Timothy (AD<\/span> 62–64). He had decided to spend the winter in Nicopolis (Ti 3:12), northwest of Corinth on the Adriatic Sea, but was still in Macedonia when he wrote his letter to Titus. This letter is similar to 1 Timothy, yet with a somewhat harsher tone. In it is a final glimpse of the eloquent and zealous Apollos (Ti 3:13), who is still in association with Paul 10 or more years after his first appearance in Ephesus (Acts 18:24).<\/p>\nFrom here Paul’s path is obscure. He may have wintered in Nicopolis, but he did not return to Troas for his winter cloak (2 Tm 4:13). At some point he was arrested by the Romans, because he spent a winter in Rome’s Mamertine Prison, suffering from the cold in that rock cell before he wrote his second letter to Timothy (AD<\/span> 66–67). He may have been anticipating the coming winter when he requested that Timothy bring his cloak (vv 13, 21). It is possible that the charges against Paul were related to the burning of Rome; this is unknown. It was, however, now “illegal” to be a Christian since the “new religion” was no longer protected by Roman law as being part of Judaism (which was a legalized, recognized religion by Roman law).<\/p>\nIt was dangerous to be associated with Paul at this time. Many deserted him (2 Tm 4:16), including all his coworkers in Asia (1:15) and Demas, who loved the world (4:10). Only Luke, the physician and author of Luke and Acts, was with him when he wrote his second letter to Timothy (v 11). Faithful believers still in hiding in Rome were also in contact with the apostle (1:16; 4:19, 21). He told Timothy to come to him in Rome and bring Mark also (4:11). Apparently Timothy did come and was imprisoned (Heb 13:23). Paul’s request for the books and parchments (2 Tm 4:13) discloses that he was reading and studying the Scripture to the end.<\/p>\nThe apostle Paul had two hearings before Caesar Nero. At his first defense only the Lord stood by him (2 Tm 4:16). There he not only pleaded his own cause but also that of the gospel, still longing that all the Gentiles would hear its message. Perhaps no decision was made, and thus he was “rescued from the lion’s mouth” (v 17). Though he knew he would soon die, he was not afraid, but was assured that the Lord would give him a crown of righteousness on the last day (v 8). Finally, the apostle himself recorded his seminal encouragement to all believers: “The Lord be with your spirit. Grace be with you” (v 22, rsv<\/span>). After this, the Scripture is silent regarding Paul.<\/p>\nNothing is known of Paul’s second hearing but that it resulted in the sentence of capital punishment. History does not record Paul’s end. Nero died in the summer of AD<\/span> 68, so Paul was executed before that date. As a Roman citizen, he must have been spared the lingering torture that had recently been suffered by his fellow martyrs. Tradition says that he was decapitated by the sword of an imperial headsman on the Ostian Road just outside of Rome, and buried nearby. This fulfilled Paul’s desire “to depart and be with Christ, for that is far better” (Phil 1:23, rsv<\/span>).<\/p>","summary_ro":"PAUL, The Apostle Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles. Preview • Family and Cultural Background • Education • Saul the Persecutor • Conversion and Calling • Preparation for Ministry • Sent Out from Antioch • Traveling with Barnabas • The Council of Jerusalem • Further Travel • Labor in the Gospel • The Arrest in Jerusalem • Voyage and Stay in Rome • Final Years and Martyrdom Family and Cultural Background Paul was born around AD 10, ...","summary_en":"PAUL, The Apostle Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles. Preview • Family and Cultural Background • Education • Saul the Persecutor • Conversion and Calling • Preparation for Ministry • Sent Out from Antioch • Traveling with Barnabas • The Council of Jerusalem • Further Travel • Labor in the Gospel • The Arrest in Jerusalem • Voyage and Stay in Rome • Final Years and Martyrdom Family and Cultural Background Paul was born around AD 10, ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37439,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Titus (Person)","title_en":"Titus (Person)","content_ro":"<h3>TITUS (Person<\/span>)<\/h3>\n<li>1. One of Paul’s converts—“my true child in a common faith” (Ti 1:4, nasb<\/span>)—who became an intimate and trusted associate of the apostle in his mission of planting Christianity throughout the Mediterranean world (2 Cor 8:23; 2 Tm 4:10; Ti 1:4-5). Mentioned frequently in Paul’s letters (eight times in 2 Corinthians, twice in Galatians, once each in 2 Timothy and Titus), his name occurs nowhere in Acts. This is a puzzling silence that some scholars have sought to explain with the fascinating, but uncertain, suggestion that he was a brother of Luke, the author of Acts.<\/li>\nUnlike Timothy, who was half Jewish, Titus was born of gentile parents. Nothing is recorded of the circumstances surrounding his conversion and initial encounter with Paul. He is first introduced as a companion of Paul and Barnabas on a visit to Jerusalem (Gal 2:3). The occasion appears to have been the Jerusalem Council, about AD<\/span> 50, which Paul and Barnabas attended as official delegates from the church at Antioch not long after the apostle’s first missionary journey (Acts 15).<\/p>\nWith the hotly contested issue of compulsory circumcision of gentile converts to Christianity before the council, Paul decided to make a test case of Titus. The council decided in Paul’s favor against the Judaizing party, and Titus was accepted by the other apostles and leaders of the Jerusalem church without submitting to the rite of circumcision. Thus, Titus became a key figure in the liberation of the infant church from the Judaizing party.<\/p>\nTitus probably accompanied Paul from that time on, but he does not appear again until Paul’s crisis with the church at Corinth during his third missionary journey. According to 2 Corinthians, while Paul was conducting an extended ministry in Ephesus, he received word that the Corinthian church had turned hostile toward him and renounced his apostolic authority. Other attempts at reconciliation having failed, he sent Titus to Corinth to try to repair the breach. When Titus rejoined Paul somewhere in Macedonia, where the apostle had traveled from Ephesus to meet him, Titus brought the good news that the attitude of the Corinthians had changed and their former love and friendship were now restored (2 Cor 7:6-7). In view of this development Paul sent Titus back to Corinth, carrying 2 Corinthians, which included instructions to complete the collection of the relief offering for the Jewish Christians of Judea (8:6, 16). In this venture also Titus was apparently successful (Rom 15:25-26).<\/p>\n\nAssuming that Paul was released after his first Roman imprisonment, it appears that Titus accompanied him on a mission to the island of Crete. On departing from Crete, Paul left Titus behind to consolidate the new Christian movement there (Ti 1:5). The assignment was difficult, for the Cretans were unruly and the struggling church was already invaded by false teachers (vv 10-16). His handling of the Corinthian problem some years before, however, demonstrated that Titus possessed the spiritual earnestness, skillful diplomacy, and loving concern required to meet the present challenge, and Paul was confident that this new commission was therefore safe in his hands.<\/p>\nPaul’s letter to Titus, one of his three Pastoral Letters, was written somewhat later to encourage Titus in his Cretan ministry. The letter closes with the apostle’s request that Titus join him at Nicopolis, a town on the west coast of Greece, where he planned to spend the winter (Ti 3:12). Most likely it was from Nicopolis, or else later from Rome (where the apostle was imprisoned again and eventually martyred), that Paul sent Titus on the mission to Dalmatia, a Roman province in what is now Yugoslavia (see 2 Tm 4:10). If later tradition is correct, Titus returned to Crete, where he served as bishop until he was an old man.<\/p>\nSee also<\/em> Titus, Letter to.<\/p>\n<li>2. Variant spelling of a gentile proselyte in Corinth, to whose house Paul went after the Jewish community in general rejected his message (Acts 18:7). Better manuscript evidence names him as Titius Justus. See<\/em> Justus #2.<\/li>\n<li>3. Vespasian’s son; the emperor of Rome from AD<\/span> 79–81. See<\/em> Caesars, The.<\/li>","content_en":"<h3>TITUS (Person<\/span>)<\/h3>\n<li>1. One of Paul’s converts—“my true child in a common faith” (Ti 1:4, nasb<\/span>)—who became an intimate and trusted associate of the apostle in his mission of planting Christianity throughout the Mediterranean world (2 Cor 8:23; 2 Tm 4:10; Ti 1:4-5). Mentioned frequently in Paul’s letters (eight times in 2 Corinthians, twice in Galatians, once each in 2 Timothy and Titus), his name occurs nowhere in Acts. This is a puzzling silence that some scholars have sought to explain with the fascinating, but uncertain, suggestion that he was a brother of Luke, the author of Acts.<\/li>\nUnlike Timothy, who was half Jewish, Titus was born of gentile parents. Nothing is recorded of the circumstances surrounding his conversion and initial encounter with Paul. He is first introduced as a companion of Paul and Barnabas on a visit to Jerusalem (Gal 2:3). The occasion appears to have been the Jerusalem Council, about AD<\/span> 50, which Paul and Barnabas attended as official delegates from the church at Antioch not long after the apostle’s first missionary journey (Acts 15).<\/p>\nWith the hotly contested issue of compulsory circumcision of gentile converts to Christianity before the council, Paul decided to make a test case of Titus. The council decided in Paul’s favor against the Judaizing party, and Titus was accepted by the other apostles and leaders of the Jerusalem church without submitting to the rite of circumcision. Thus, Titus became a key figure in the liberation of the infant church from the Judaizing party.<\/p>\nTitus probably accompanied Paul from that time on, but he does not appear again until Paul’s crisis with the church at Corinth during his third missionary journey. According to 2 Corinthians, while Paul was conducting an extended ministry in Ephesus, he received word that the Corinthian church had turned hostile toward him and renounced his apostolic authority. Other attempts at reconciliation having failed, he sent Titus to Corinth to try to repair the breach. When Titus rejoined Paul somewhere in Macedonia, where the apostle had traveled from Ephesus to meet him, Titus brought the good news that the attitude of the Corinthians had changed and their former love and friendship were now restored (2 Cor 7:6-7). In view of this development Paul sent Titus back to Corinth, carrying 2 Corinthians, which included instructions to complete the collection of the relief offering for the Jewish Christians of Judea (8:6, 16). In this venture also Titus was apparently successful (Rom 15:25-26).<\/p>\n\nAssuming that Paul was released after his first Roman imprisonment, it appears that Titus accompanied him on a mission to the island of Crete. On departing from Crete, Paul left Titus behind to consolidate the new Christian movement there (Ti 1:5). The assignment was difficult, for the Cretans were unruly and the struggling church was already invaded by false teachers (vv 10-16). His handling of the Corinthian problem some years before, however, demonstrated that Titus possessed the spiritual earnestness, skillful diplomacy, and loving concern required to meet the present challenge, and Paul was confident that this new commission was therefore safe in his hands.<\/p>\nPaul’s letter to Titus, one of his three Pastoral Letters, was written somewhat later to encourage Titus in his Cretan ministry. The letter closes with the apostle’s request that Titus join him at Nicopolis, a town on the west coast of Greece, where he planned to spend the winter (Ti 3:12). Most likely it was from Nicopolis, or else later from Rome (where the apostle was imprisoned again and eventually martyred), that Paul sent Titus on the mission to Dalmatia, a Roman province in what is now Yugoslavia (see 2 Tm 4:10). If later tradition is correct, Titus returned to Crete, where he served as bishop until he was an old man.<\/p>\nSee also<\/em> Titus, Letter to.<\/p>\n<li>2. Variant spelling of a gentile proselyte in Corinth, to whose house Paul went after the Jewish community in general rejected his message (Acts 18:7). Better manuscript evidence names him as Titius Justus. See<\/em> Justus #2.<\/li>\n<li>3. Vespasian’s son; the emperor of Rome from AD<\/span> 79–81. See<\/em> Caesars, The.<\/li>","summary_ro":"TITUS (Person) 1. One of Paul’s converts—“my true child in a common faith” (Ti 1:4, nasb)—who became an intimate and trusted associate of the apostle in his mission of planting Christianity throughout the Mediterranean world (2 Cor 8:23; 2 Tm 4:10; Ti 1:4-5). Mentioned frequently in Paul’s letters (eight times in 2 Corinthians, twice in Galatians, once each in 2 Timothy and Titus), his name occurs nowhere in Acts. This is a puzzling silence that some scholars have sought to explain with the f...","summary_en":"TITUS (Person) 1. One of Paul’s converts—“my true child in a common faith” (Ti 1:4, nasb)—who became an intimate and trusted associate of the apostle in his mission of planting Christianity throughout the Mediterranean world (2 Cor 8:23; 2 Tm 4:10; Ti 1:4-5). Mentioned frequently in Paul’s letters (eight times in 2 Corinthians, twice in Galatians, once each in 2 Timothy and Titus), his name occurs nowhere in Acts. This is a puzzling silence that some scholars have sought to explain with the f...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37451,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to Titus","title_en":"Letter to Titus","content_ro":"<h3>TITUS, Letter to<\/h3>\nPaul’s epistle to his coworker, Titus.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Recipient<\/p>\n• Date<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\nAuthor<\/p>\nThough this letter begins with the name and greeting of Paul (Ti 1:1-3), Paul’s authorship has been questioned by modern scholars on the grounds of its language and style, the church situation it presents, and the way that it sets forth Christian teaching. But Pauline authorship has been stoutly defended by eminent scholars and careful students who have argued that there is no reason for supposing that this epistle was written by someone else using Paul’s name, after the apostle himself had died. The differences in this epistle and Paul’s other letters are explained previously in the section on “Author” in the article “Timothy, First Letter to.”<\/p>\nRecipient<\/p>\nTitus appears to have been one of Paul’s most trusted and valuable coworkers. Paul speaks of him (2 Cor 8:23) as “my partner and coworker.” According to Titus 1:4, he owed his conversion to Paul. It is clear from Galatians 2:1-4 that he was a Gentile, as his was a test case whether gentile Christians should be compelled to be circumcised. At that time Titus was with Paul and Barnabas in Jerusalem. Much later, at the time of Paul’s third missionary journey, he had two delicate missions to carry out for Paul in Corinth: the first pertained to the strained relationship between the apostle and the Corinthian Christians; the second related to the gentile collection for the Jerusalem church (2 Cor 2:12-13; 7:5-16; 8:1-24). If 2 Timothy 4:9-18 was written at the end of Paul’s life, then Titus went to Dalmatia after the time of this letter.<\/p>\nDate<\/p>\nTo date this letter with precision is difficult. Titus was left by the apostle in Crete to continue his work (Ti 1:5). Paul was in Crete briefly on his voyage to Rome (Acts 27:7-13), but that could not have been the occasion referred to. In 3:12 Titus is called to come to Nicopolis (probably the Nicopolis in Epirus in Greece), as Paul had decided to winter there. Many have favored the view that after Paul’s first imprisonment in Rome (Acts 28:16-31) he was released, carried out further ministry in various places (including Spain, Crete, and Greece), and then was arrested, imprisoned a second time, and finally put to death. Those who do not accept Pauline authorship of Titus, date this letter, like 1 and 2 Timothy, in the generation that followed Paul’s death.<\/p>\n\nPurpose and Teaching<\/p>\nAlthough this letter is addressed to an individual colleague of the apostle, it has a minimum of personal references and exhortations. The growing and developing churches in Crete were Paul’s main concern. They were being bothered by false teachings that appear to have had Jewish elements, ascetic emphases, and a great deal of speculative discussion (Ti 1:10, 14-15: 3:9). In short, it seems that they were dealing with an early Jewish form of Gnosticism. Its advocates promoted this teaching “for base gain” (1:11, rsv<\/span>). Titus and those whom he would appoint as elders were called upon to refute the wrong teaching and to provide the believers with healthy teaching (v 9). Though this healthy teaching is not specified, it must have pertained to the saving grace of God in Christ, the renewing work of the Holy Spirit, and the future coming of the Lord Jesus (2:11-13; 3:4-7). In this letter there is constant emphasis on the lifestyle that bears out the truth of the gospel—with application to different groups in the Christian community: older men and women, young women, young men, and slaves.<\/p>\nContent<\/p>\n<h5>Salutation (1:1-4)<\/h5>\nGreetings come from Paul—whose apostleship is described as a stewardship of the gospel that promotes faith and strengthens the knowledge of the truth, hope of eternal life, and godliness of living—to Titus, spoken of as “my true son in our common faith.”<\/p>\n<h5>Titus’s Work in Crete (1:5-9)<\/h5>\nTitus was left behind in Crete to continue Paul’s work and to appoint elders in every church (cf. Acts 14:23). These elders are also called bishops (cf. 20:17, 28)—that is, those with oversight of the church. The necessary qualities of life for these positions are described (cf. 1 Tm 3:2-7).<\/p>\n<h5>Dealing with False Teachings (1:10-16)<\/h5>\nThe closing words of the previous section speak about the responsibility of elders “to encourage others with right teaching and show those who oppose it where they are wrong” (nlt<\/span>). The opposers were upsetting people, indeed “whole families,” by teaching what was not true. These false teachers were described by Paul in terms disparaging of Cretans, and as people whose lives do not demonstrate the knowledge of God that they professed to have.<\/p>\n<h5>Promoting Right Teaching (2:1-10)<\/h5>\nTitus had a particular responsibility to “promote the kind of living that reflects right teaching.” He was charged to exhort the older men to exercise self-control (2:2), and he was supposed to teach the older women to live godly lives (v 3). In turn, these women were supposed to train the younger women to live pure and loving lives in their homes so that no one will malign the word of God (vv 4-5). Younger men were to show self-control (v 6), and Titus himself was to be an example in word and life so that the opponents would have nothing bad to say about the Christians (vv 7-8). Finally, in this section slaves are taught to submit to their masters, to give good and honest service with the motivation that “then they will make the teaching about God our Savior attractive in every way” (v 10, nlt<\/span>).<\/p>\n<h5>God’s Grace (2:11-15)<\/h5>\nWhat has been said leads now to a great statement of the purpose of the revelation of the grace of God in Jesus Christ: to bring salvation to all people, who will make a complete break with godless and sensual living so that they may live upright lives with the constant expectancy of the coming again of “our great God and Savior Jesus Christ.” Their lives will show them to be a people who are God’s very own, always eager to do what is right.<\/p>\n<h5>Doing What Is Good (3:1-8)<\/h5>\nIn this section, Paul encourages Titus to tell the Christians at Crete that it is their duty to submit to rulers (cf. Rom 13:1-7; 1 Pt 2:13-17) and to be available in the community for honest work. Again, the quality of lifestyle is emphasized—in particular, courtesy and the desire for peace in relationships with others. This lifestyle comes from spiritual transformation. The means of that transformation is the saving work of Christ—not merited, but entirely of his mercy. He has brought cleansing from sin, “rebirth and renewal by the Holy Spirit.”<\/p>\n<h5>Paul’s Final Remarks and Greetings (3:9-15)<\/h5>\nIn this final section, Paul encourages Titus to avoid those who like to debate about religion for the sake of debating. And he tells Titus how to deal with those who cause divisions.<\/p>\nFollowing this, Paul tells Titus that he will send him Artemas (not mentioned otherwise in the NT) or Tychicus. Then he encourages Titus to take care of Apollos and Zenas if they pass by Crete. Titus himself is supposed to come to Paul in Nicopolis before winter.<\/p>\nThe epistle closes with a final exhortation to “good deeds” and to a spiritually fruitful life.<\/p>\nSee also<\/em> Paul, The Apostle; Timothy, First Letter to; Timothy, Second Letter to; Titus (Person) #1.<\/p>","content_en":"<h3>TITUS, Letter to<\/h3>\nPaul’s epistle to his coworker, Titus.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Recipient<\/p>\n• Date<\/p>\n• Purpose and Teaching<\/p>\n• Content<\/p>\nAuthor<\/p>\nThough this letter begins with the name and greeting of Paul (Ti 1:1-3), Paul’s authorship has been questioned by modern scholars on the grounds of its language and style, the church situation it presents, and the way that it sets forth Christian teaching. But Pauline authorship has been stoutly defended by eminent scholars and careful students who have argued that there is no reason for supposing that this epistle was written by someone else using Paul’s name, after the apostle himself had died. The differences in this epistle and Paul’s other letters are explained previously in the section on “Author” in the article “Timothy, First Letter to.”<\/p>\nRecipient<\/p>\nTitus appears to have been one of Paul’s most trusted and valuable coworkers. Paul speaks of him (2 Cor 8:23) as “my partner and coworker.” According to Titus 1:4, he owed his conversion to Paul. It is clear from Galatians 2:1-4 that he was a Gentile, as his was a test case whether gentile Christians should be compelled to be circumcised. At that time Titus was with Paul and Barnabas in Jerusalem. Much later, at the time of Paul’s third missionary journey, he had two delicate missions to carry out for Paul in Corinth: the first pertained to the strained relationship between the apostle and the Corinthian Christians; the second related to the gentile collection for the Jerusalem church (2 Cor 2:12-13; 7:5-16; 8:1-24). If 2 Timothy 4:9-18 was written at the end of Paul’s life, then Titus went to Dalmatia after the time of this letter.<\/p>\nDate<\/p>\nTo date this letter with precision is difficult. Titus was left by the apostle in Crete to continue his work (Ti 1:5). Paul was in Crete briefly on his voyage to Rome (Acts 27:7-13), but that could not have been the occasion referred to. In 3:12 Titus is called to come to Nicopolis (probably the Nicopolis in Epirus in Greece), as Paul had decided to winter there. Many have favored the view that after Paul’s first imprisonment in Rome (Acts 28:16-31) he was released, carried out further ministry in various places (including Spain, Crete, and Greece), and then was arrested, imprisoned a second time, and finally put to death. Those who do not accept Pauline authorship of Titus, date this letter, like 1 and 2 Timothy, in the generation that followed Paul’s death.<\/p>\n\nPurpose and Teaching<\/p>\nAlthough this letter is addressed to an individual colleague of the apostle, it has a minimum of personal references and exhortations. The growing and developing churches in Crete were Paul’s main concern. They were being bothered by false teachings that appear to have had Jewish elements, ascetic emphases, and a great deal of speculative discussion (Ti 1:10, 14-15: 3:9). In short, it seems that they were dealing with an early Jewish form of Gnosticism. Its advocates promoted this teaching “for base gain” (1:11, rsv<\/span>). Titus and those whom he would appoint as elders were called upon to refute the wrong teaching and to provide the believers with healthy teaching (v 9). Though this healthy teaching is not specified, it must have pertained to the saving grace of God in Christ, the renewing work of the Holy Spirit, and the future coming of the Lord Jesus (2:11-13; 3:4-7). In this letter there is constant emphasis on the lifestyle that bears out the truth of the gospel—with application to different groups in the Christian community: older men and women, young women, young men, and slaves.<\/p>\nContent<\/p>\n<h5>Salutation (1:1-4)<\/h5>\nGreetings come from Paul—whose apostleship is described as a stewardship of the gospel that promotes faith and strengthens the knowledge of the truth, hope of eternal life, and godliness of living—to Titus, spoken of as “my true son in our common faith.”<\/p>\n<h5>Titus’s Work in Crete (1:5-9)<\/h5>\nTitus was left behind in Crete to continue Paul’s work and to appoint elders in every church (cf. Acts 14:23). These elders are also called bishops (cf. 20:17, 28)—that is, those with oversight of the church. The necessary qualities of life for these positions are described (cf. 1 Tm 3:2-7).<\/p>\n<h5>Dealing with False Teachings (1:10-16)<\/h5>\nThe closing words of the previous section speak about the responsibility of elders “to encourage others with right teaching and show those who oppose it where they are wrong” (nlt<\/span>). The opposers were upsetting people, indeed “whole families,” by teaching what was not true. These false teachers were described by Paul in terms disparaging of Cretans, and as people whose lives do not demonstrate the knowledge of God that they professed to have.<\/p>\n<h5>Promoting Right Teaching (2:1-10)<\/h5>\nTitus had a particular responsibility to “promote the kind of living that reflects right teaching.” He was charged to exhort the older men to exercise self-control (2:2), and he was supposed to teach the older women to live godly lives (v 3). In turn, these women were supposed to train the younger women to live pure and loving lives in their homes so that no one will malign the word of God (vv 4-5). Younger men were to show self-control (v 6), and Titus himself was to be an example in word and life so that the opponents would have nothing bad to say about the Christians (vv 7-8). Finally, in this section slaves are taught to submit to their masters, to give good and honest service with the motivation that “then they will make the teaching about God our Savior attractive in every way” (v 10, nlt<\/span>).<\/p>\n<h5>God’s Grace (2:11-15)<\/h5>\nWhat has been said leads now to a great statement of the purpose of the revelation of the grace of God in Jesus Christ: to bring salvation to all people, who will make a complete break with godless and sensual living so that they may live upright lives with the constant expectancy of the coming again of “our great God and Savior Jesus Christ.” Their lives will show them to be a people who are God’s very own, always eager to do what is right.<\/p>\n<h5>Doing What Is Good (3:1-8)<\/h5>\nIn this section, Paul encourages Titus to tell the Christians at Crete that it is their duty to submit to rulers (cf. Rom 13:1-7; 1 Pt 2:13-17) and to be available in the community for honest work. Again, the quality of lifestyle is emphasized—in particular, courtesy and the desire for peace in relationships with others. This lifestyle comes from spiritual transformation. The means of that transformation is the saving work of Christ—not merited, but entirely of his mercy. He has brought cleansing from sin, “rebirth and renewal by the Holy Spirit.”<\/p>\n<h5>Paul’s Final Remarks and Greetings (3:9-15)<\/h5>\nIn this final section, Paul encourages Titus to avoid those who like to debate about religion for the sake of debating. And he tells Titus how to deal with those who cause divisions.<\/p>\nFollowing this, Paul tells Titus that he will send him Artemas (not mentioned otherwise in the NT) or Tychicus. Then he encourages Titus to take care of Apollos and Zenas if they pass by Crete. Titus himself is supposed to come to Paul in Nicopolis before winter.<\/p>\nThe epistle closes with a final exhortation to “good deeds” and to a spiritually fruitful life.<\/p>\nSee also<\/em> Paul, The Apostle; Timothy, First Letter to; Timothy, Second Letter to; Titus (Person) #1.<\/p>","summary_ro":"TITUS, Letter to Paul’s epistle to his coworker, Titus. Preview • Author • Recipient • Date • Purpose and Teaching • Content Author Though this letter begins with the name and greeting of Paul (Ti 1:1-3), Paul’s authorship has been questioned by modern scholars on the grounds of its language and style, the church situation it presents, and the way that it sets forth Christian teaching. But Pauline authorship has been stoutly defended by eminent scholars and careful students who have argued th...","summary_en":"TITUS, Letter to Paul’s epistle to his coworker, Titus. Preview • Author • Recipient • Date • Purpose and Teaching • Content Author Though this letter begins with the name and greeting of Paul (Ti 1:1-3), Paul’s authorship has been questioned by modern scholars on the grounds of its language and style, the church situation it presents, and the way that it sets forth Christian teaching. But Pauline authorship has been stoutly defended by eminent scholars and careful students who have argued th...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37771,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tychicus","title_en":"Tychicus","content_ro":"<h3>TYCHICUS<\/h3>\nOne of the believers who accompanied Paul in his trip to collect and deliver the offering for the Jerusalem church (Acts 20:4). Since he is often mentioned with Trophimus of Ephesus, Tychicus was likely also a native of that city. He served as the courier for Paul’s letter to Ephesus (Eph 6:21) as well as Paul’s letters to Philemon and the Colossians (Col 4:7). Most believe that he was also one of the two Christians (with Trophimus) who accompanied Titus in the delivery of 2 Corinthians (2 Cor 8:16-24). Paul mentioned Tychicus twice in his later letters, first sending him to Crete to be with Titus (Ti 3:12), and later mentioning to Timothy that he had sent Tychicus to Ephesus (2 Tm 4:12). Evidently, Tychicus and Paul were close friends as well as coworkers, since Paul frequently referred to Tychicus as a “beloved brother.”<\/p>","content_en":"<h3>TYCHICUS<\/h3>\nOne of the believers who accompanied Paul in his trip to collect and deliver the offering for the Jerusalem church (Acts 20:4). Since he is often mentioned with Trophimus of Ephesus, Tychicus was likely also a native of that city. He served as the courier for Paul’s letter to Ephesus (Eph 6:21) as well as Paul’s letters to Philemon and the Colossians (Col 4:7). Most believe that he was also one of the two Christians (with Trophimus) who accompanied Titus in the delivery of 2 Corinthians (2 Cor 8:16-24). Paul mentioned Tychicus twice in his later letters, first sending him to Crete to be with Titus (Ti 3:12), and later mentioning to Timothy that he had sent Tychicus to Ephesus (2 Tm 4:12). Evidently, Tychicus and Paul were close friends as well as coworkers, since Paul frequently referred to Tychicus as a “beloved brother.”<\/p>","summary_ro":"TYCHICUS One of the believers who accompanied Paul in his trip to collect and deliver the offering for the Jerusalem church (Acts 20:4). Since he is often mentioned with Trophimus of Ephesus, Tychicus was likely also a native of that city. He served as the courier for Paul’s letter to Ephesus (Eph 6:21) as well as Paul’s letters to Philemon and the Colossians (Col 4:7). Most believe that he was also one of the two Christians (with Trophimus) who accompanied Titus in the delivery of 2 Corinthi...","summary_en":"TYCHICUS One of the believers who accompanied Paul in his trip to collect and deliver the offering for the Jerusalem church (Acts 20:4). Since he is often mentioned with Trophimus of Ephesus, Tychicus was likely also a native of that city. He served as the courier for Paul’s letter to Ephesus (Eph 6:21) as well as Paul’s letters to Philemon and the Colossians (Col 4:7). Most believe that he was also one of the two Christians (with Trophimus) who accompanied Titus in the delivery of 2 Corinthi...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58685,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:12","title_en":"Study Note: Tit 3:12","content_ro":"3:12-15<\/strong> The letter closes with news (3:12), a final exhortation (3:13-14), greetings, and a blessing (3:15).<\/p>","content_en":"3:12-15<\/strong> The letter closes with news (3:12), a final exhortation (3:13-14), greetings, and a blessing (3:15).<\/p>","summary_ro":"3:12-15 The letter closes with news (3:12), a final exhortation (3:13-14), greetings, and a blessing (3:15).","summary_en":"3:12-15 The letter closes with news (3:12), a final exhortation (3:13-14), greetings, and a blessing (3:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58686,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:12","title_en":"Study Note: Tit 3:12","content_ro":"3:12<\/strong> Evidently Artemas or Tychicus<\/em> would be Titus’s replacement on Crete. Since Tychicus was in fact sent to Ephesus (see 2 Tim 4:12), Artemas might have been the one who went to Crete. • Nicopolis:<\/em> Several cities had this name; this was most likely a major city on the western coast of the Greek peninsula. Paul had possibly worked here before (see Rom 15:19, which mentions Paul’s activity even further west).<\/p>","content_en":"3:12<\/strong> Evidently Artemas or Tychicus<\/em> would be Titus’s replacement on Crete. Since Tychicus was in fact sent to Ephesus (see 2 Tim 4:12), Artemas might have been the one who went to Crete. • Nicopolis:<\/em> Several cities had this name; this was most likely a major city on the western coast of the Greek peninsula. Paul had possibly worked here before (see Rom 15:19, which mentions Paul’s activity even further west).<\/p>","summary_ro":"3:12 Evidently Artemas or Tychicus would be Titus’s replacement on Crete. Since Tychicus was in fact sent to Ephesus (see 2 Tim 4:12), Artemas might have been the one who went to Crete. • Nicopolis: Several cities had this name; this was most likely a major city on the western coast of the Greek peninsula. Paul had possibly worked here before (see Rom 15:19, which mentions Paul’s activity even further west).","summary_en":"3:12 Evidently Artemas or Tychicus would be Titus’s replacement on Crete. Since Tychicus was in fact sent to Ephesus (see 2 Tim 4:12), Artemas might have been the one who went to Crete. • Nicopolis: Several cities had this name; this was most likely a major city on the western coast of the Greek peninsula. Paul had possibly worked here before (see Rom 15:19, which mentions Paul’s activity even further west).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86311,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:12","title_en":"Study Note: Tit 3:12","content_ro":"3:12-15<\/strong> The letter closes with news (3:12), a final exhortation (3:13-14), greetings, and a blessing (3:15).<\/p>","content_en":"3:12-15<\/strong> The letter closes with news (3:12), a final exhortation (3:13-14), greetings, and a blessing (3:15).<\/p>","summary_ro":"3:12-15 The letter closes with news (3:12), a final exhortation (3:13-14), greetings, and a blessing (3:15).","summary_en":"3:12-15 The letter closes with news (3:12), a final exhortation (3:13-14), greetings, and a blessing (3:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86312,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:12","title_en":"Study Note: Tit 3:12","content_ro":"3:12<\/strong> Evidently Artemas or Tychicus<\/em> would be Titus’s replacement on Crete. Since Tychicus was in fact sent to Ephesus (see 2 Tim 4:12), Artemas might have been the one who went to Crete. • Nicopolis:<\/em> Several cities had this name; this was most likely a major city on the western coast of the Greek peninsula. Paul had possibly worked here before (see Rom 15:19, which mentions Paul’s activity even further west).<\/p>","content_en":"3:12<\/strong> Evidently Artemas or Tychicus<\/em> would be Titus’s replacement on Crete. Since Tychicus was in fact sent to Ephesus (see 2 Tim 4:12), Artemas might have been the one who went to Crete. • Nicopolis:<\/em> Several cities had this name; this was most likely a major city on the western coast of the Greek peninsula. Paul had possibly worked here before (see Rom 15:19, which mentions Paul’s activity even further west).<\/p>","summary_ro":"3:12 Evidently Artemas or Tychicus would be Titus’s replacement on Crete. Since Tychicus was in fact sent to Ephesus (see 2 Tim 4:12), Artemas might have been the one who went to Crete. • Nicopolis: Several cities had this name; this was most likely a major city on the western coast of the Greek peninsula. Paul had possibly worked here before (see Rom 15:19, which mentions Paul’s activity even further west).","summary_en":"3:12 Evidently Artemas or Tychicus would be Titus’s replacement on Crete. Since Tychicus was in fact sent to Ephesus (see 2 Tim 4:12), Artemas might have been the one who went to Crete. • Nicopolis: Several cities had this name; this was most likely a major city on the western coast of the Greek peninsula. Paul had possibly worked here before (see Rom 15:19, which mentions Paul’s activity even further west).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113937,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:12","title_en":"Study Note: Tit 3:12","content_ro":"3:12-15<\/strong> The letter closes with news (3:12), a final exhortation (3:13-14), greetings, and a blessing (3:15).<\/p>","content_en":"3:12-15<\/strong> The letter closes with news (3:12), a final exhortation (3:13-14), greetings, and a blessing (3:15).<\/p>","summary_ro":"3:12-15 The letter closes with news (3:12), a final exhortation (3:13-14), greetings, and a blessing (3:15).","summary_en":"3:12-15 The letter closes with news (3:12), a final exhortation (3:13-14), greetings, and a blessing (3:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113938,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:12","title_en":"Study Note: Tit 3:12","content_ro":"3:12<\/strong> Evidently Artemas or Tychicus<\/em> would be Titus’s replacement on Crete. Since Tychicus was in fact sent to Ephesus (see 2 Tim 4:12), Artemas might have been the one who went to Crete. • Nicopolis:<\/em> Several cities had this name; this was most likely a major city on the western coast of the Greek peninsula. Paul had possibly worked here before (see Rom 15:19, which mentions Paul’s activity even further west).<\/p>","content_en":"3:12<\/strong> Evidently Artemas or Tychicus<\/em> would be Titus’s replacement on Crete. Since Tychicus was in fact sent to Ephesus (see 2 Tim 4:12), Artemas might have been the one who went to Crete. • Nicopolis:<\/em> Several cities had this name; this was most likely a major city on the western coast of the Greek peninsula. Paul had possibly worked here before (see Rom 15:19, which mentions Paul’s activity even further west).<\/p>","summary_ro":"3:12 Evidently Artemas or Tychicus would be Titus’s replacement on Crete. Since Tychicus was in fact sent to Ephesus (see 2 Tim 4:12), Artemas might have been the one who went to Crete. • Nicopolis: Several cities had this name; this was most likely a major city on the western coast of the Greek peninsula. Paul had possibly worked here before (see Rom 15:19, which mentions Paul’s activity even further west).","summary_en":"3:12 Evidently Artemas or Tychicus would be Titus’s replacement on Crete. Since Tychicus was in fact sent to Ephesus (see 2 Tim 4:12), Artemas might have been the one who went to Crete. • Nicopolis: Several cities had this name; this was most likely a major city on the western coast of the Greek peninsula. Paul had possibly worked here before (see Rom 15:19, which mentions Paul’s activity even further west).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141563,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:12","title_en":"Study Note: Tit 3:12","content_ro":"3:12-15<\/strong> The letter closes with news (3:12), a final exhortation (3:13-14), greetings, and a blessing (3:15).<\/p>","content_en":"3:12-15<\/strong> The letter closes with news (3:12), a final exhortation (3:13-14), greetings, and a blessing (3:15).<\/p>","summary_ro":"3:12-15 The letter closes with news (3:12), a final exhortation (3:13-14), greetings, and a blessing (3:15).","summary_en":"3:12-15 The letter closes with news (3:12), a final exhortation (3:13-14), greetings, and a blessing (3:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141564,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:12","title_en":"Study Note: Tit 3:12","content_ro":"3:12<\/strong> Evidently Artemas or Tychicus<\/em> would be Titus’s replacement on Crete. Since Tychicus was in fact sent to Ephesus (see 2 Tim 4:12), Artemas might have been the one who went to Crete. • Nicopolis:<\/em> Several cities had this name; this was most likely a major city on the western coast of the Greek peninsula. Paul had possibly worked here before (see Rom 15:19, which mentions Paul’s activity even further west).<\/p>","content_en":"3:12<\/strong> Evidently Artemas or Tychicus<\/em> would be Titus’s replacement on Crete. Since Tychicus was in fact sent to Ephesus (see 2 Tim 4:12), Artemas might have been the one who went to Crete. • Nicopolis:<\/em> Several cities had this name; this was most likely a major city on the western coast of the Greek peninsula. Paul had possibly worked here before (see Rom 15:19, which mentions Paul’s activity even further west).<\/p>","summary_ro":"3:12 Evidently Artemas or Tychicus would be Titus’s replacement on Crete. Since Tychicus was in fact sent to Ephesus (see 2 Tim 4:12), Artemas might have been the one who went to Crete. • Nicopolis: Several cities had this name; this was most likely a major city on the western coast of the Greek peninsula. Paul had possibly worked here before (see Rom 15:19, which mentions Paul’s activity even further west).","summary_en":"3:12 Evidently Artemas or Tychicus would be Titus’s replacement on Crete. Since Tychicus was in fact sent to Ephesus (see 2 Tim 4:12), Artemas might have been the one who went to Crete. • Nicopolis: Several cities had this name; this was most likely a major city on the western coast of the Greek peninsula. Paul had possibly worked here before (see Rom 15:19, which mentions Paul’s activity even further west).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":42690,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Apollos","title_en":"Apollos","content_ro":"<h3>Apollos<\/h3>\nApollos was a Hellenistic (Greek-speaking) Jew, well versed in Scripture, who became a strong evangelist and Christian apologist. A native of Alexandria in Egypt, where there was a large Jewish community, Apollos apparently came under the influence of John the Baptist’s followers. He then became a bold and enthusiastic preacher of Jesus in Jewish synagogues, though he knew nothing of Christian baptism.<\/p>\nWhen Priscilla and Aquila heard Apollos preach in Ephesus, they invited him to their home and explained the way of Christ to him more fully. With the encouragement of the believers in Ephesus, who recognized his God-given gifts and ministry, Apollos then traveled on to Achaia (i.e., Corinth). There he greatly helped the believers as an effective defender of the Good News in public debate with the Jews, boldly demonstrating that Jesus is the Messiah predicted in Scripture (Acts 18:24-28).<\/p>\nA dynamic communicator, Apollos was popular with some of the Christians in Corinth because of his intellectual style and his powerful speaking abilities. As a result of his powerful ministry, some in Corinth were more drawn to Apollos than to Paul (1 Cor 1:11-12). Paul’s defense of himself and his simple, unimpressive way of preaching the Good News may have been precipitated by comparisons that people were making between him and Apollos. Significantly, Paul nowhere criticized Apollos himself. He called Apollos a fellow servant and was grateful for the follow-up work he had done—Apollos watered the seed that Paul had planted, and God blessed the work of both (1 Cor 3:5-9; 4:1). Rather, Paul criticized the shallow perspectives and divisiveness of those drawn to Apollos for superficial reasons (see 1 Cor 1:10-12; 3:3-4; 4:6-7).<\/p>\nPerhaps Apollos’s reluctance to return to Corinth from Ephesus (1 Cor 16:12) was due to concern over the divisions that resulted from his ministry. Yet Paul encouraged him to return there at some point. Several years later, when Apollos was ministering on the island of Crete, Paul encouraged Titus to make sure Apollos’s needs were met as he set off to an unknown destination for further missionary service (Titus 3:13). Apollos, with his strong intellectual gifts and powerful speaking abilities, had a significantly different approach and style from that of Paul, yet both men proved effective and useful in the service of Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nActs 18:24–19:1; 1 Cor 1:10-12; 3:3-9; 4:1, 6-7; 16:12; 2 Cor 10:10; Titus 3:13<\/p>","content_en":"<h3>Apollos<\/h3>\nApollos was a Hellenistic (Greek-speaking) Jew, well versed in Scripture, who became a strong evangelist and Christian apologist. A native of Alexandria in Egypt, where there was a large Jewish community, Apollos apparently came under the influence of John the Baptist’s followers. He then became a bold and enthusiastic preacher of Jesus in Jewish synagogues, though he knew nothing of Christian baptism.<\/p>\nWhen Priscilla and Aquila heard Apollos preach in Ephesus, they invited him to their home and explained the way of Christ to him more fully. With the encouragement of the believers in Ephesus, who recognized his God-given gifts and ministry, Apollos then traveled on to Achaia (i.e., Corinth). There he greatly helped the believers as an effective defender of the Good News in public debate with the Jews, boldly demonstrating that Jesus is the Messiah predicted in Scripture (Acts 18:24-28).<\/p>\nA dynamic communicator, Apollos was popular with some of the Christians in Corinth because of his intellectual style and his powerful speaking abilities. As a result of his powerful ministry, some in Corinth were more drawn to Apollos than to Paul (1 Cor 1:11-12). Paul’s defense of himself and his simple, unimpressive way of preaching the Good News may have been precipitated by comparisons that people were making between him and Apollos. Significantly, Paul nowhere criticized Apollos himself. He called Apollos a fellow servant and was grateful for the follow-up work he had done—Apollos watered the seed that Paul had planted, and God blessed the work of both (1 Cor 3:5-9; 4:1). Rather, Paul criticized the shallow perspectives and divisiveness of those drawn to Apollos for superficial reasons (see 1 Cor 1:10-12; 3:3-4; 4:6-7).<\/p>\nPerhaps Apollos’s reluctance to return to Corinth from Ephesus (1 Cor 16:12) was due to concern over the divisions that resulted from his ministry. Yet Paul encouraged him to return there at some point. Several years later, when Apollos was ministering on the island of Crete, Paul encouraged Titus to make sure Apollos’s needs were met as he set off to an unknown destination for further missionary service (Titus 3:13). Apollos, with his strong intellectual gifts and powerful speaking abilities, had a significantly different approach and style from that of Paul, yet both men proved effective and useful in the service of Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nActs 18:24–19:1; 1 Cor 1:10-12; 3:3-9; 4:1, 6-7; 16:12; 2 Cor 10:10; Titus 3:13<\/p>","summary_ro":"Apollos Apollos was a Hellenistic (Greek-speaking) Jew, well versed in Scripture, who became a strong evangelist and Christian apologist. A native of Alexandria in Egypt, where there was a large Jewish community, Apollos apparently came under the influence of John the Baptist’s followers. He then became a bold and enthusiastic preacher of Jesus in Jewish synagogues, though he knew nothing of Christian baptism. When Priscilla and Aquila heard Apollos preach in Ephesus, they invited him to thei...","summary_en":"Apollos Apollos was a Hellenistic (Greek-speaking) Jew, well versed in Scripture, who became a strong evangelist and Christian apologist. A native of Alexandria in Egypt, where there was a large Jewish community, Apollos apparently came under the influence of John the Baptist’s followers. He then became a bold and enthusiastic preacher of Jesus in Jewish synagogues, though he knew nothing of Christian baptism. When Priscilla and Aquila heard Apollos preach in Ephesus, they invited him to thei...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70316,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Apollos","title_en":"Apollos","content_ro":"<h3>Apollos<\/h3>\nApollos was a Hellenistic (Greek-speaking) Jew, well versed in Scripture, who became a strong evangelist and Christian apologist. A native of Alexandria in Egypt, where there was a large Jewish community, Apollos apparently came under the influence of John the Baptist’s followers. He then became a bold and enthusiastic preacher of Jesus in Jewish synagogues, though he knew nothing of Christian baptism.<\/p>\nWhen Priscilla and Aquila heard Apollos preach in Ephesus, they invited him to their home and explained the way of Christ to him more fully. With the encouragement of the believers in Ephesus, who recognized his God-given gifts and ministry, Apollos then traveled on to Achaia (i.e., Corinth). There he greatly helped the believers as an effective defender of the Good News in public debate with the Jews, boldly demonstrating that Jesus is the Messiah predicted in Scripture (Acts 18:24-28).<\/p>\nA dynamic communicator, Apollos was popular with some of the Christians in Corinth because of his intellectual style and his powerful speaking abilities. As a result of his powerful ministry, some in Corinth were more drawn to Apollos than to Paul (1 Cor 1:11-12). Paul’s defense of himself and his simple, unimpressive way of preaching the Good News may have been precipitated by comparisons that people were making between him and Apollos. Significantly, Paul nowhere criticized Apollos himself. He called Apollos a fellow servant and was grateful for the follow-up work he had done—Apollos watered the seed that Paul had planted, and God blessed the work of both (1 Cor 3:5-9; 4:1). Rather, Paul criticized the shallow perspectives and divisiveness of those drawn to Apollos for superficial reasons (see 1 Cor 1:10-12; 3:3-4; 4:6-7).<\/p>\nPerhaps Apollos’s reluctance to return to Corinth from Ephesus (1 Cor 16:12) was due to concern over the divisions that resulted from his ministry. Yet Paul encouraged him to return there at some point. Several years later, when Apollos was ministering on the island of Crete, Paul encouraged Titus to make sure Apollos’s needs were met as he set off to an unknown destination for further missionary service (Titus 3:13). Apollos, with his strong intellectual gifts and powerful speaking abilities, had a significantly different approach and style from that of Paul, yet both men proved effective and useful in the service of Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nActs 18:24–19:1; 1 Cor 1:10-12; 3:3-9; 4:1, 6-7; 16:12; 2 Cor 10:10; Titus 3:13<\/p>","content_en":"<h3>Apollos<\/h3>\nApollos was a Hellenistic (Greek-speaking) Jew, well versed in Scripture, who became a strong evangelist and Christian apologist. A native of Alexandria in Egypt, where there was a large Jewish community, Apollos apparently came under the influence of John the Baptist’s followers. He then became a bold and enthusiastic preacher of Jesus in Jewish synagogues, though he knew nothing of Christian baptism.<\/p>\nWhen Priscilla and Aquila heard Apollos preach in Ephesus, they invited him to their home and explained the way of Christ to him more fully. With the encouragement of the believers in Ephesus, who recognized his God-given gifts and ministry, Apollos then traveled on to Achaia (i.e., Corinth). There he greatly helped the believers as an effective defender of the Good News in public debate with the Jews, boldly demonstrating that Jesus is the Messiah predicted in Scripture (Acts 18:24-28).<\/p>\nA dynamic communicator, Apollos was popular with some of the Christians in Corinth because of his intellectual style and his powerful speaking abilities. As a result of his powerful ministry, some in Corinth were more drawn to Apollos than to Paul (1 Cor 1:11-12). Paul’s defense of himself and his simple, unimpressive way of preaching the Good News may have been precipitated by comparisons that people were making between him and Apollos. Significantly, Paul nowhere criticized Apollos himself. He called Apollos a fellow servant and was grateful for the follow-up work he had done—Apollos watered the seed that Paul had planted, and God blessed the work of both (1 Cor 3:5-9; 4:1). Rather, Paul criticized the shallow perspectives and divisiveness of those drawn to Apollos for superficial reasons (see 1 Cor 1:10-12; 3:3-4; 4:6-7).<\/p>\nPerhaps Apollos’s reluctance to return to Corinth from Ephesus (1 Cor 16:12) was due to concern over the divisions that resulted from his ministry. Yet Paul encouraged him to return there at some point. Several years later, when Apollos was ministering on the island of Crete, Paul encouraged Titus to make sure Apollos’s needs were met as he set off to an unknown destination for further missionary service (Titus 3:13). Apollos, with his strong intellectual gifts and powerful speaking abilities, had a significantly different approach and style from that of Paul, yet both men proved effective and useful in the service of Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nActs 18:24–19:1; 1 Cor 1:10-12; 3:3-9; 4:1, 6-7; 16:12; 2 Cor 10:10; Titus 3:13<\/p>","summary_ro":"Apollos Apollos was a Hellenistic (Greek-speaking) Jew, well versed in Scripture, who became a strong evangelist and Christian apologist. A native of Alexandria in Egypt, where there was a large Jewish community, Apollos apparently came under the influence of John the Baptist’s followers. He then became a bold and enthusiastic preacher of Jesus in Jewish synagogues, though he knew nothing of Christian baptism. When Priscilla and Aquila heard Apollos preach in Ephesus, they invited him to thei...","summary_en":"Apollos Apollos was a Hellenistic (Greek-speaking) Jew, well versed in Scripture, who became a strong evangelist and Christian apologist. A native of Alexandria in Egypt, where there was a large Jewish community, Apollos apparently came under the influence of John the Baptist’s followers. He then became a bold and enthusiastic preacher of Jesus in Jewish synagogues, though he knew nothing of Christian baptism. When Priscilla and Aquila heard Apollos preach in Ephesus, they invited him to thei...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97942,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Apollos","title_en":"Apollos","content_ro":"<h3>Apollos<\/h3>\nApollos was a Hellenistic (Greek-speaking) Jew, well versed in Scripture, who became a strong evangelist and Christian apologist. A native of Alexandria in Egypt, where there was a large Jewish community, Apollos apparently came under the influence of John the Baptist’s followers. He then became a bold and enthusiastic preacher of Jesus in Jewish synagogues, though he knew nothing of Christian baptism.<\/p>\nWhen Priscilla and Aquila heard Apollos preach in Ephesus, they invited him to their home and explained the way of Christ to him more fully. With the encouragement of the believers in Ephesus, who recognized his God-given gifts and ministry, Apollos then traveled on to Achaia (i.e., Corinth). There he greatly helped the believers as an effective defender of the Good News in public debate with the Jews, boldly demonstrating that Jesus is the Messiah predicted in Scripture (Acts 18:24-28).<\/p>\nA dynamic communicator, Apollos was popular with some of the Christians in Corinth because of his intellectual style and his powerful speaking abilities. As a result of his powerful ministry, some in Corinth were more drawn to Apollos than to Paul (1 Cor 1:11-12). Paul’s defense of himself and his simple, unimpressive way of preaching the Good News may have been precipitated by comparisons that people were making between him and Apollos. Significantly, Paul nowhere criticized Apollos himself. He called Apollos a fellow servant and was grateful for the follow-up work he had done—Apollos watered the seed that Paul had planted, and God blessed the work of both (1 Cor 3:5-9; 4:1). Rather, Paul criticized the shallow perspectives and divisiveness of those drawn to Apollos for superficial reasons (see 1 Cor 1:10-12; 3:3-4; 4:6-7).<\/p>\nPerhaps Apollos’s reluctance to return to Corinth from Ephesus (1 Cor 16:12) was due to concern over the divisions that resulted from his ministry. Yet Paul encouraged him to return there at some point. Several years later, when Apollos was ministering on the island of Crete, Paul encouraged Titus to make sure Apollos’s needs were met as he set off to an unknown destination for further missionary service (Titus 3:13). Apollos, with his strong intellectual gifts and powerful speaking abilities, had a significantly different approach and style from that of Paul, yet both men proved effective and useful in the service of Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nActs 18:24–19:1; 1 Cor 1:10-12; 3:3-9; 4:1, 6-7; 16:12; 2 Cor 10:10; Titus 3:13<\/p>","content_en":"<h3>Apollos<\/h3>\nApollos was a Hellenistic (Greek-speaking) Jew, well versed in Scripture, who became a strong evangelist and Christian apologist. A native of Alexandria in Egypt, where there was a large Jewish community, Apollos apparently came under the influence of John the Baptist’s followers. He then became a bold and enthusiastic preacher of Jesus in Jewish synagogues, though he knew nothing of Christian baptism.<\/p>\nWhen Priscilla and Aquila heard Apollos preach in Ephesus, they invited him to their home and explained the way of Christ to him more fully. With the encouragement of the believers in Ephesus, who recognized his God-given gifts and ministry, Apollos then traveled on to Achaia (i.e., Corinth). There he greatly helped the believers as an effective defender of the Good News in public debate with the Jews, boldly demonstrating that Jesus is the Messiah predicted in Scripture (Acts 18:24-28).<\/p>\nA dynamic communicator, Apollos was popular with some of the Christians in Corinth because of his intellectual style and his powerful speaking abilities. As a result of his powerful ministry, some in Corinth were more drawn to Apollos than to Paul (1 Cor 1:11-12). Paul’s defense of himself and his simple, unimpressive way of preaching the Good News may have been precipitated by comparisons that people were making between him and Apollos. Significantly, Paul nowhere criticized Apollos himself. He called Apollos a fellow servant and was grateful for the follow-up work he had done—Apollos watered the seed that Paul had planted, and God blessed the work of both (1 Cor 3:5-9; 4:1). Rather, Paul criticized the shallow perspectives and divisiveness of those drawn to Apollos for superficial reasons (see 1 Cor 1:10-12; 3:3-4; 4:6-7).<\/p>\nPerhaps Apollos’s reluctance to return to Corinth from Ephesus (1 Cor 16:12) was due to concern over the divisions that resulted from his ministry. Yet Paul encouraged him to return there at some point. Several years later, when Apollos was ministering on the island of Crete, Paul encouraged Titus to make sure Apollos’s needs were met as he set off to an unknown destination for further missionary service (Titus 3:13). Apollos, with his strong intellectual gifts and powerful speaking abilities, had a significantly different approach and style from that of Paul, yet both men proved effective and useful in the service of Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nActs 18:24–19:1; 1 Cor 1:10-12; 3:3-9; 4:1, 6-7; 16:12; 2 Cor 10:10; Titus 3:13<\/p>","summary_ro":"Apollos Apollos was a Hellenistic (Greek-speaking) Jew, well versed in Scripture, who became a strong evangelist and Christian apologist. A native of Alexandria in Egypt, where there was a large Jewish community, Apollos apparently came under the influence of John the Baptist’s followers. He then became a bold and enthusiastic preacher of Jesus in Jewish synagogues, though he knew nothing of Christian baptism. When Priscilla and Aquila heard Apollos preach in Ephesus, they invited him to thei...","summary_en":"Apollos Apollos was a Hellenistic (Greek-speaking) Jew, well versed in Scripture, who became a strong evangelist and Christian apologist. A native of Alexandria in Egypt, where there was a large Jewish community, Apollos apparently came under the influence of John the Baptist’s followers. He then became a bold and enthusiastic preacher of Jesus in Jewish synagogues, though he knew nothing of Christian baptism. When Priscilla and Aquila heard Apollos preach in Ephesus, they invited him to thei...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125568,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Apollos","title_en":"Apollos","content_ro":"<h3>Apollos<\/h3>\nApollos was a Hellenistic (Greek-speaking) Jew, well versed in Scripture, who became a strong evangelist and Christian apologist. A native of Alexandria in Egypt, where there was a large Jewish community, Apollos apparently came under the influence of John the Baptist’s followers. He then became a bold and enthusiastic preacher of Jesus in Jewish synagogues, though he knew nothing of Christian baptism.<\/p>\nWhen Priscilla and Aquila heard Apollos preach in Ephesus, they invited him to their home and explained the way of Christ to him more fully. With the encouragement of the believers in Ephesus, who recognized his God-given gifts and ministry, Apollos then traveled on to Achaia (i.e., Corinth). There he greatly helped the believers as an effective defender of the Good News in public debate with the Jews, boldly demonstrating that Jesus is the Messiah predicted in Scripture (Acts 18:24-28).<\/p>\nA dynamic communicator, Apollos was popular with some of the Christians in Corinth because of his intellectual style and his powerful speaking abilities. As a result of his powerful ministry, some in Corinth were more drawn to Apollos than to Paul (1 Cor 1:11-12). Paul’s defense of himself and his simple, unimpressive way of preaching the Good News may have been precipitated by comparisons that people were making between him and Apollos. Significantly, Paul nowhere criticized Apollos himself. He called Apollos a fellow servant and was grateful for the follow-up work he had done—Apollos watered the seed that Paul had planted, and God blessed the work of both (1 Cor 3:5-9; 4:1). Rather, Paul criticized the shallow perspectives and divisiveness of those drawn to Apollos for superficial reasons (see 1 Cor 1:10-12; 3:3-4; 4:6-7).<\/p>\nPerhaps Apollos’s reluctance to return to Corinth from Ephesus (1 Cor 16:12) was due to concern over the divisions that resulted from his ministry. Yet Paul encouraged him to return there at some point. Several years later, when Apollos was ministering on the island of Crete, Paul encouraged Titus to make sure Apollos’s needs were met as he set off to an unknown destination for further missionary service (Titus 3:13). Apollos, with his strong intellectual gifts and powerful speaking abilities, had a significantly different approach and style from that of Paul, yet both men proved effective and useful in the service of Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nActs 18:24–19:1; 1 Cor 1:10-12; 3:3-9; 4:1, 6-7; 16:12; 2 Cor 10:10; Titus 3:13<\/p>","content_en":"<h3>Apollos<\/h3>\nApollos was a Hellenistic (Greek-speaking) Jew, well versed in Scripture, who became a strong evangelist and Christian apologist. A native of Alexandria in Egypt, where there was a large Jewish community, Apollos apparently came under the influence of John the Baptist’s followers. He then became a bold and enthusiastic preacher of Jesus in Jewish synagogues, though he knew nothing of Christian baptism.<\/p>\nWhen Priscilla and Aquila heard Apollos preach in Ephesus, they invited him to their home and explained the way of Christ to him more fully. With the encouragement of the believers in Ephesus, who recognized his God-given gifts and ministry, Apollos then traveled on to Achaia (i.e., Corinth). There he greatly helped the believers as an effective defender of the Good News in public debate with the Jews, boldly demonstrating that Jesus is the Messiah predicted in Scripture (Acts 18:24-28).<\/p>\nA dynamic communicator, Apollos was popular with some of the Christians in Corinth because of his intellectual style and his powerful speaking abilities. As a result of his powerful ministry, some in Corinth were more drawn to Apollos than to Paul (1 Cor 1:11-12). Paul’s defense of himself and his simple, unimpressive way of preaching the Good News may have been precipitated by comparisons that people were making between him and Apollos. Significantly, Paul nowhere criticized Apollos himself. He called Apollos a fellow servant and was grateful for the follow-up work he had done—Apollos watered the seed that Paul had planted, and God blessed the work of both (1 Cor 3:5-9; 4:1). Rather, Paul criticized the shallow perspectives and divisiveness of those drawn to Apollos for superficial reasons (see 1 Cor 1:10-12; 3:3-4; 4:6-7).<\/p>\nPerhaps Apollos’s reluctance to return to Corinth from Ephesus (1 Cor 16:12) was due to concern over the divisions that resulted from his ministry. Yet Paul encouraged him to return there at some point. Several years later, when Apollos was ministering on the island of Crete, Paul encouraged Titus to make sure Apollos’s needs were met as he set off to an unknown destination for further missionary service (Titus 3:13). Apollos, with his strong intellectual gifts and powerful speaking abilities, had a significantly different approach and style from that of Paul, yet both men proved effective and useful in the service of Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nActs 18:24–19:1; 1 Cor 1:10-12; 3:3-9; 4:1, 6-7; 16:12; 2 Cor 10:10; Titus 3:13<\/p>","summary_ro":"Apollos Apollos was a Hellenistic (Greek-speaking) Jew, well versed in Scripture, who became a strong evangelist and Christian apologist. A native of Alexandria in Egypt, where there was a large Jewish community, Apollos apparently came under the influence of John the Baptist’s followers. He then became a bold and enthusiastic preacher of Jesus in Jewish synagogues, though he knew nothing of Christian baptism. When Priscilla and Aquila heard Apollos preach in Ephesus, they invited him to thei...","summary_en":"Apollos Apollos was a Hellenistic (Greek-speaking) Jew, well versed in Scripture, who became a strong evangelist and Christian apologist. A native of Alexandria in Egypt, where there was a large Jewish community, Apollos apparently came under the influence of John the Baptist’s followers. He then became a bold and enthusiastic preacher of Jesus in Jewish synagogues, though he knew nothing of Christian baptism. When Priscilla and Aquila heard Apollos preach in Ephesus, they invited him to thei...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29304,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Paul, the Apostle","title_en":"Paul, the Apostle","content_ro":"<h3>PAUL, The Apostle<\/span><\/h3>\nProminent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles.<\/p>\nPreview<\/p>\n• Family and Cultural Background<\/p>\n• Education<\/p>\n• Saul the Persecutor<\/p>\n• Conversion and Calling<\/p>\n• Preparation for Ministry<\/p>\n• Sent Out from Antioch<\/p>\n• Traveling with Barnabas<\/p>\n• The Council of Jerusalem<\/p>\n• Further Travel<\/p>\n• Labor in the Gospel<\/p>\n• The Arrest in Jerusalem<\/p>\n• Voyage and Stay in Rome<\/p>\n• Final Years and Martyrdom<\/p>\nFamily and Cultural Background<\/p>\nPaul was born around AD<\/span> 10, a Jew in a family of Pharisees (Acts 23:6) of the tribe of Benjamin (Phil 3:5) in Tarsus of Cilicia (Acts 9:11; 21:39; 22:3), a center of commerce and learning that embraced the Hellenistic spirit and Roman politics. It was a city of which he could be proud (21:39). His parents named him Saul, perhaps after the first king of Israel, who was also a Benjaminite (1 Sm 11:15; Acts 13:21), but Acts 13:9 notes that he “was also called Paul.” He uses the Roman name Paul throughout his letters.<\/p>\nFrom religious parents Paul received knowledge of the Law and Prophets and the Hebrew and Aramaic languages (Acts 21:40; 22:2-3; 23:6; Gal 1:14; Phil 3:5-6). Tarsus, however, was not a Jewish city. Rather, it had a Greek character, being a place where the Greek language was spoken and Greek literature was cultivated. This accounts for Paul’s familiarity with Greek (Acts 21:37), the language of the streets and shops of Tarsus.<\/p>\nJews were brought to Tarsus, the capital of the Roman province of Cilicia, in 171 BC<\/span> to promote business in the region. At that time Paul’s ancestors were probably given Roman citizenship. Paul inherited from his father both Tarsisian and Roman citizenship, which would prove to be of great value to Paul in his later life as he traveled with the gospel throughout the Roman Empire (Acts 16:37; 22:25-29; 23:27). Paul may have had several brothers and sisters, but Acts 23:16 mentions only one sister, whose son performed a lifesaving act for his uncle.<\/p>\nPaul was a tent maker (Acts 18:3). He may have learned this trade from his father, or he may have selected it as a means of self-support, as was the custom of those in rabbinical training. Tarsus was well known for the goat’s-hair cloth called cilicium. It was the weaving of this cloth and the fashioning of it into tents, sails, awnings, and cloaks that gave Paul his economic independence during his apostolic ministry (Acts 18:3; 20:34; 28:30; 2 Cor 11:9; 1 Thes 2:9; 2 Thes 3:8).<\/p>\nEducation<\/p>\nAlthough born in Tarsus, Paul testified to the Jews in Jerusalem that he had been brought up in this city and studied under Gamaliel (Acts 22:3). It is not clear when Paul was first brought to Jerusalem, but it is likely that sometime between the ages of 13 and 20 he began his formal rabbinical studies. His teacher, Gamaliel, was the grandson of Hillel, founder of a Pharisaic school whose teachings run through the Talmudic writings to this day. This is the same Gamaliel whose wisdom persuaded the Sanhedrin to spare the lives of Peter and the apostles (5:33-40). No doubt, it was while studying under Gamaliel in Hillel’s school that Paul began to advance in Judaism beyond many Jews of his own age and became extremely zealous for the traditions of his fathers (Gal 1:14). Perhaps then also Paul began to experience the struggles with the law he would later describe in Romans 7.<\/p>\nWhile Paul was studying the Jewish law in Jerusalem, Jesus was working as a carpenter in Nazareth. Then Jesus gathered the disciples who would one day be Paul’s coworkers in the gospel, fulfilled his ministry, and accomplished redemption on the cross of Calvary (AD<\/span> 30). Christ’s resurrection gave birth to the church, which was baptized in the Holy Spirit at the Feast of Pentecost in Jerusalem.<\/p>\nSaul the Persecutor<\/p>\nShortly after these world-changing events, the members of certain synagogues in Jerusalem, including the Cilician synagogue, that of Paul’s native land (Acts 6:9), could not withstand the wisdom and spirit (v 10) of a member of the church in Jerusalem named Stephen (vv 5, 8). They accused him of blasphemy before the Sanhedrin (vv 11-15) and after his eloquent defense (7:1-53) dragged him out of the city, where he was stoned to death. He became the first Christian martyr. The record does not fully reveal the role Paul played in these proceedings, but we know that he was present and prominent because the witnesses against Stephen, who were required to throw the first stones in the execution, “laid their clothes at the feet of a young man called Saul [Paul]” (v 58, niv<\/span>).<\/p>\nAt Stephen’s trial, Paul heard Stephen’s historical method of defense, and he later used it himself at Antioch of Pisidia (Acts 13:16-41). He witnessed the man with the face of an angel (6:15), full of the Holy Spirit, looking above and proclaiming “the heavens opened, and the Son of man standing at the right hand of God” (7:56). Stephen’s death initiated the events that would culminate in Paul’s conversion and commission as the apostle to the Gentiles. But at that time Paul was a leader of the oppressors of the church. He breathed threats and murder against the disciples of the Lord (9:1); he persecuted the church of God and tried to destroy it (Gal 1:13) by imprisoning Christians, both male and female (Acts 22:4), in many cities.<\/p>\nConversion and Calling<\/p>\nPaul had obtained letters from the high priest in Jerusalem to the synagogues in Damascus authorizing him to arrest the believers there and bring them to Jerusalem for trial (Acts 9:1-2). Paul traveled to Damascus for this purpose. Then, on the outskirts of the city, came the event that was to transform this law-keeping persecutor of Jesus Christ and blasphemous destroyer of the infant church into the chief propagator of the gospel of grace and master builder of the church (1 Cor 3:10; 1 Tm 1:13). This was the occasion of Paul’s conversion (c. AD<\/span> 31–33). It was of such revolutionary and lasting importance that three detailed accounts of it are given in the book of Acts (Acts 9:1-19; 22:1-21; 26:1-23), and many references are given to it in Paul’s own writings (1 Cor 9:1; 15:8; Gal 1:15-16; Eph 3:3; Phil 3:12).<\/p>\nAt that time a light from heaven, brighter than the midday sun, shone around Paul and his traveling companions, and they fell to the ground (Acts 26:13-14). Only Paul, however, heard the voice of Jesus instruct him in his commission as a minister and witness to the Gentiles (vv 14-18). Temporarily blinded, Paul was led into Damascus (9:8). There, the disciple Ananias and the Christian community forgave Paul, baptized him, and helped him through the bewildering event of his conversion (vv 10-22). After a short time with the church there, Paul was threatened with death by the Jews to whom he preached Jesus (vv 20-22), but he was protected by the believers and ingeniously delivered from his persecutors (vv 23-25).<\/p>\nPreparation for Ministry<\/p>\nThen began a period of preparation, which lasted about 13 years. During this time, Paul first was in the desert of Arabia for three years. Here was his opportunity to pray and reflect on Stephen’s defense to the Sanhedrin, the momentous significance of his conversion, the vision he received of Jesus Christ, and the meaning of all this in the light of Jewish theology. Following this, Paul returned to Damascus and then visited Peter in Jerusalem for 15 days (Gal 1:17-18).<\/p>\nAt first, the disciples in Jerusalem were afraid of him because they did not believe he was a disciple of Jesus (Acts 9:26), but he was championed by Barnabas and thus accepted by the believers in Jerusalem (vv 27-28). While there, Paul may have heard the oral gospel, a summary of the words and deeds of Jesus, handed down to all converts. This would have included the institution of the Lord’s Supper (1 Cor 11:23-25), specific words of the Lord (Acts 20:35; 1 Cor 7:10; 9:14), the appearances of the resurrected Christ (1 Cor 15:3-8), and the spirit and character of Jesus (2 Cor 10:1; Phil 2:5-8). Paul also preached in Jerusalem, perhaps in the same synagogues in which he had heard Stephen. However, when his life was again threatened by the Jews, the believers sent him away to Tarsus (Acts 9:29-30; Gal 1:21).<\/p>\nThe end of Paul’s preparation came when Barnabas went to Tarsus to look for him and bring him to Antioch. By this time Paul had lived for 10 years in Cilicia. Since his conversion, before being sent to Tarsus, he had proclaimed Jesus (Acts 9:20), speaking boldly in the name of the Lord (v 27). There is no reason to think he did otherwise while living among the Gentiles in Cilicia. In fact, his work may have been so effective that he began to attract attention in Antioch. During these years, Paul probably underwent many of the sufferings mentioned in 2 Corinthians 11:24-26. Several scholars think that the ecstatic experience mentioned in 2 Corinthians 12:1-9, with its accompanying thorn in the flesh, also took place before he came to Antioch.<\/p>\nSent Out from Antioch<\/p>\nThe church in Antioch had its origins in the persecution fomented by Paul after the death of Stephen. Until they arrived in Antioch, the scattered believers had only spoken the word to Jews (Acts 11:19). It was here that the Gentiles first heard the Good News (v 20), and many became believers (v 21). It is fitting that Paul, the apostle to the Gentiles (Acts 22:21; Rom 11:13), who was as yet unknown by sight to the churches of Judea (Gal 1:22), should appear in Antioch to formally begin the ministry to which he was called (Acts 26:17-18).<\/p>\nBarnabas and Paul stayed with the church in Antioch for a year. Their work there was so blessed that a new name, Christian, was coined to distinguish the believers in Antioch from Gentiles and Jews (Acts 11:26). Hearing of a famine in Judea, the disciples in Antioch determined to send relief to the believers in Judea and did so by Barnabas and Paul (v 30). Such a gift displayed to the Jewish churches the potency of the gospel among the Gentiles. Their mission complete, Barnabas and Paul returned to Antioch with John Mark (12:25), Barnabas’s cousin (Col 4:10).<\/p>\nBeginning from the Day of Pentecost, the work in the gospel had been casual and incidental. Contacts were made in the homes, the marketplace, the streets, synagogues, highways, etc. (Acts 3:1; 5:12, 42; 8:26-29; 10:22). But in Antioch the Holy Spirit initiated a determined effort to evangelize a section of the Roman Empire (13:1-3). By the Holy Spirit’s instructions, the church separated Barnabas and Paul for this work. With the prayers and encouragement of this church, and with John Mark as their assistant, Barnabas and Paul, sent out by the Holy Spirit, sailed for Cyprus (v 4).<\/p>\n\nTraveling with Barnabas<\/p>\nArriving in Salamis, they preached in the synagogues as they traveled the length of the island to Paphos (Acts 13:5-6). There the Roman proconsul, Sergius Paulus, wanted to hear the word of God (v 7). A magician named Elymas Bar-Jesus tried to prevent the proconsul from believing in Jesus but was stricken with temporary blindness by Paul’s command (vv 8-11). This was the first manifestation in Paul of the signs of an apostle (2 Cor 12:12). From then on, the name Paul, not Saul, is used in Luke’s record of the Acts of the Apostles (Acts 13:9), and Paul replaced Barnabas as the leader of the party. So “Paul and his company” set sail from Paphos and arrived in Perga of Pamphylia (v 13). John Mark deserted them at Perga and returned to his home in Jerusalem (v 13). This caused discord (15:39), but Paul and Mark were later reconciled (Col 4:10; 2 Tm 4:11).<\/p>\nPaul’s travels with the gospel now continued through the Roman province of Asia, specifically in the southern portion of Galatia, the areas of Pamphylia, Pisidia, and Lycaonia. The coastal area where the party landed is a hot, malarial region. It is thought that Paul contracted malaria there and so traveled inland through the mountains to the 4,000-foot- (1,219.2-meter-) high tablelands. Such a journey would have been full of dangerous rivers and bandits (2 Cor 11:26), but Paul was well cared for by the Galatian highlanders when he arrived (Gal 4:13-15) and was rewarded with a warm reception to his message (Acts 13:48-49).<\/p>\nPaul and Barnabas were asked to speak at the synagogue of Antioch in Pisidia (Acts 13:15), and Paul delivered a discourse full of the characteristics of the gospel he would later record in his letters to the churches (vv 16-41). He was invited to speak the next week (v 42); nearly the whole city gathered together to hear the word of God (v 44). This stirred up jealousy in the Jews who opposed Paul’s words (v 45), causing the apostles’ dramatic turn to the Gentiles (vv 46-47). Many Gentiles in Antioch believed and spread the word throughout the region, but Paul and Barnabas were forced out and went to Iconium in Lycaonia (vv 48-51).<\/p>\nThe success in Antioch was duplicated in Iconium as was the Jews’ opposition (Acts 14:1), and the apostles fled from the threat of a stoning to Lystra and Derbe in Lycaonia (vv 5-6). In Lystra the signs of an apostle were again seen when Paul healed a man who had been crippled since birth (vv 8-10). The idolatrous citizens of the town, however, primed by the popular belief that Jupiter, accompanied by Mercury, had once visited their region, worshiped Paul and Barnabas as these deities (vv 11-13). Even the convincing words of Paul, whom they mistook for Mercury, hardly restrained the crowds from offering a sacrifice (vv 14-18).<\/p>\nIt was in Lystra that Paul was first given a taste of the same medicine he had once administered to Christians. The Jews stoned him, dragged him out of the city, and left him for dead (Acts 14:19). Timothy (16:1-3) may have been among the new disciples surrounding Paul as he lay outside the gate (14:20). Timothy was Paul’s son in the faith (1 Cor 4:17; 1 Tm 1:2), eyewitness to his suffering (2 Tm 3:10-11), faithful companion, and fellow worker (Acts 19:22; 20:4; Rom 16:21; 1 Thes 3:2). The next day Barnabas and Paul went on to Derbe (Acts 14:20).<\/p>\nAfter making many disciples in Derbe, the apostles retraced their steps through Lystra, Iconium, and Antioch of Pisidia, strengthening and encouraging the new believers and appointing elders in each church (Acts 14:21-23). Arriving again in Perga, they sailed back to Antioch of Syria, where they reported to the church the wonderful news that God had opened a door of faith for the Gentiles (vv 25-27).<\/p>\nThe Council of Jerusalem<\/p>\nThe Jews, who had dogged the steps of Paul and Barnabas throughout Galatia, followed on their heels to bewitch the Gentiles there, convincing them to desert the grace of Christ and submit to the Jewish law (Gal 1:6; 3:1). Shortly after the apostles’ return to Antioch, Judaizers came from Judea to Antioch, teaching salvation by the law (Acts 15:1). This began the war against the gospel of grace, which Paul preached.<\/p>\nThe church in Antioch sent Paul, Barnabas, and others to Jerusalem to settle the controversy of the law versus grace with the apostles and elders there (AD<\/span> 49, Acts 15:2). Along the way to Jerusalem they spread the news of the conversion of the Gentiles. This brought great joy to the believers (v 3). Such joy was not shared by some in Jerusalem, who in the first meeting of the council said that the Gentiles should be ordered to keep the law of Moses (v 5).<\/p>\nAfter this meeting, Paul and Barnabas met privately with Peter, John, and James (Gal 2:1-10) and explained the gospel they had been preaching to the Gentiles. These three leaders of the church in Jerusalem saw the grace that had been given to Paul to bring the gospel to the Gentiles and extended to him the “right hand of fellowship.” This private meeting seems to have decided the question of compliance to the Jewish law because in the next general meeting Peter said, “We believe that we shall be saved through the grace of the Lord Jesus” (Acts 15:11, rsv<\/span>), and James reached the decision that “we should not trouble those of the Gentiles who turn to God” (Acts 15:19, rsv<\/span>). This was a great victory for Paul and Barnabas, and the news was received with rejoicing by the church in Antioch (vv 30-35).<\/p>\nLater, Peter visited Antioch and freely associated with the Gentile believers as he had timidly done in Cornelius’s house (Acts 10:28). This continued until “certain men came from James.” Their presence brought fear to Peter, clouding the light of the gospel of grace, and causing him to separate himself from the Gentiles. Peter’s action influenced others, including Barnabas, to do the same (Gal 2:12-13). Paul rose to the challenge of this serious crisis, confronted Peter publicly, and charged him with Judaizing and hypocrisy (v 14). Paul won the battle and rescued Peter and Barnabas with eloquent words on justification by faith (vv 15-21), but the Judaizers had resumed their war. From this time on, they did not rest; rather, they tormented and persecuted Paul all over the world. But the apostle did not submit to them for a moment. He was engaged in the fight of his life, so that the truth of the gospel might remain with the Gentile believers (v 5).<\/p>\nFurther Travel<\/p>\nPaul wanted to visit the new believers and see how they were doing. So he proposed to Barnabas that they return to the cities where they had previously preached about Jesus (Acts 15:36). Barnabas wanted to take John Mark with them, but Paul would not take him since he had deserted them during their earlier journey (13:13). This sharp disagreement ended Barnabas’s association with Paul (15:37-39). Silas, a leader among the brothers in Jerusalem (v 22), accompanied Paul as he set out by land through Syria and Cilicia, strengthening the churches (vv 40-41).<\/p>\nBeginning from Derbe in Galatia, Paul and Silas revisited the churches Paul had established with Barnabas. While in Lystra, they were joined by Timothy (Acts 16:1-3). The apostles delivered to these young churches the letter drafted by the elders and apostles in Jerusalem concerning the observance of the law (15:23-29), thus strengthening and increasing them (16:4-5).<\/p>\nIt is likely that Ephesus, a major city in the Roman province of Asia, was the party’s main objective for the advancement of the gospel, but they were “forbidden by the Holy Spirit to speak the word in Asia” (Acts 16:6). Then they attempted to turn north and enter the region of Bithynia, “but the Spirit of Jesus did not allow them” (v 7). In this way they were forced by God to continue straight westward to Troas on the Aegean Sea, where Luke joined them (“we” in v 10), and Paul had a vision in which he was called out of Asia into Macedonia (vv 8-9). Paul and his party immediately crossed by boat into Europe (v 11) where they carried the gospel to Philippi, Thessalonica, Berea, Athens, and Corinth.<\/p>\nPhilippi was a Roman colony and military outpost where there were few Jews, so Paul went to a place by the river where the local Jews prayed. He spoke to some women there, notably Lydia, who believed and with her household was baptized (Acts 16:12-15), beginning the first church in Europe. Paul cast a spirit of divination out of a girl in Philippi, and as a result he and Silas were jailed (vv 16-24). The events of their night in jail made the jailer a believer in God (vv 25-34), and he and his family were added to the church in Philippi, which met in Lydia’s home (v 40). When Paul disclosed his Roman citizenship, he was released and was asked to leave the city (vv 35-39).<\/p>\nAt Thessalonica the Jews, aroused to jealousy by the success of Paul’s gospel message, raised a mob to search for the apostles. They complained to the city authorities that the people “who have turned the world upside down have come here also” and accused the apostles of “saying that there is another king [besides Caesar], Jesus” (Acts 17:5-7).<\/p>\nPaul and Silas quickly left Thessalonica by night and arrived in Berea, a city thereafter distinguished by its citizens who eagerly and thoughtfully received the gospel (Acts 17:10-12). The Thessalonian Jews did not rest but trailed Paul to Berea to incite the crowds. The believers then sent Paul away to Athens, while Silas and Timothy stayed behind (vv 13-15).<\/p>\nThe Athenians called Paul a babbler but let him air his views before the Areopagus. Paul’s speech there was alive with his broad knowledge. He alluded to Greco-Roman philosophy (Acts 17:27), poetry (v 28), sculpture (vv 25, 29), architecture (v 24), and religion while proclaiming the existence of an “unknown god” (v 23). But he was rudely cut short by scoffing and indifference when he mentioned the resurrection (v 32). Paul’s words delighted the minds of many but influenced the wills of few, so when he arrived in Corinth, he determined not to proclaim the mystery of God in lofty words of wisdom so that the believers’ faith would not rest on human wisdom but on the power of God (1 Cor 2:1-5).<\/p>\nIn Corinth Paul met Aquila and Priscilla (Acts 18:2-3), Roman Jews with whom he lived and worked as a tent maker and who would become prominent among the churches (Acts 18:26; Rom 16:3; 1 Cor 16:19; 2 Tm 4:19). He stayed in Corinth 18 months from AD<\/span> 50 to 51, raising up a church (Acts 18:11) on the strength of a vision from God (vv 9-10) and in spite of the attacks of the Jews (vv 12-17). Paul wrote the first and second letters to the Thessalonians from Corinth to establish the believers in a holy, industrious life (1 Thes 3:13; 5:23; 2 Thes 3:7-12) in hope of the second coming of Jesus Christ (1 Thes 4:15-18; 2 Thes 2:1ff.).<\/p>\nAccompanied by Priscilla and Aquila, Paul sailed from Corinth for Syria. He left his fellow workers in Ephesus, sailed to Caesarea, briefly visited Jerusalem, and returned to Antioch (Acts 18:18-22). Paul stayed in Antioch for awhile but did not remain absent from the field of his labors for long. Alone, he departed from Antioch, went from place to place in Galatia and Phrygia strengthening all the disciples, and eventually arrived in Ephesus (18:23; 19:1).<\/p>\nLabor in the Gospel<\/p>\nA Jew named Apollos had ministered in Ephesus prior to Paul’s arrival and had recently gone over to Corinth (Acts 18:24-28). There Apollos innocently became the cause of such discord (1 Cor 3:3-9) that he left and refused to return even at Paul’s request (16:12). Paul’s earlier visit to Ephesus (Acts 18:19-20), Apollos’s ministry, and the presence of Priscilla and Aquila had prepared Ephesus for the apostle’s preaching of the gospel of Christ.<\/p>\nPaul began his work in Ephesus by setting straight some ill-informed disciples of John the Baptist (Acts 19:1-7). He then spent three months preaching at the local synagogue until members of the congregation “spoke evil of the Way” (v 9). Paul then took the disciples and continued his arguments on the neutral ground of Tyrannus’s school (vv 8-9), where Jews and Greeks were free to come. He continued there for two years and “all the residents of Asia, both Jews and Greeks, heard the word of the Lord” (v 10).<\/p>\nThe work in Ephesus was a great success (Acts 19:10, 20, 26). Paul enjoyed an open door for effective work (1 Cor 16:9), bolstered by extraordinary miracles (Acts 19:11-17), a public burning of valuable books of sorcery (vv 18-19), and the assistance of friendly officials from the province of Asia (v 31). There were also many adversaries (1 Cor 15:32; 16:9), especially among the artisans associated with the temple of Diana. Paul’s ministry had hurt their trade to the extent that they were incited to riot (Acts 19:23-41). Paul had intended to stay in Ephesus until Pentecost (1 Cor 16:8), but this tumult seems to have hastened his departure (Acts 20:1).<\/p>\nDuring his stay in Ephesus, the household of Chloe sent word to Paul from Corinth that there were divisions in the church there (1 Cor 1:10-13). This report generated a flurry of letters and travels. Paul wrote a letter, which is now lost, to this church (5:9). The church in Corinth wrote a letter (7:1) and sent messengers to Paul (16:17), and Paul sent Timothy to them (4:17; 16:10). Paul then wrote 1 Corinthians (AD<\/span> 53) and sent it by Titus, who was to meet him in Troas to report the results (2 Cor 2:12-13).<\/p>\nAfter his hasty exit from Ephesus, Paul found an open door for the gospel in Troas, but he so longed to hear from Corinth that he pushed on into Macedonia (2 Cor 2:12-13). There he was finally comforted by Titus (7:5-7) and rejoiced at the news of the Corinthians’ repentance, earnestness, longing, and zeal (vv 8-16). From Macedonia Paul wrote 2 Corinthians (AD<\/span> 54), toured northwest to proclaim the good news of Christ in Illyricum (Rom 15:19), and then turned south for Achaia and his third visit to Corinth (Acts 19:21; 20:1-3; 2 Cor 13:1).<\/p>\nThe time and place from which Paul wrote his letter to the Galatians is a topic of controversy. Some date it before the council at Jerusalem, about AD<\/span> 45. Others say he wrote it from Corinth at this stage in his history. The latter opinion is the choice of this narrative.<\/p>\nA three-month winter stay in Corinth (AD<\/span> 55–56) produced the Letter to the Romans, which firmly set the benchmark of the gospel for all the ages. Paul had many personal friends in Rome (Rom 16) and had long intended to visit there (1:10-15). His plans were to deliver a collection from the Gentile churches to Jerusalem (Acts 20:35; Rom 15:25-26; 1 Cor 16:1) and then visit Rome (Acts 19:21) on his way to Spain (Rom 15:23-24).<\/p>\nThe Arrest in Jerusalem<\/p>\nPaul’s trip from Corinth to Jerusalem was marked by abundant warnings of the danger awaiting him in Jerusalem. The Judaizers’ acrimony toward Paul was common talk everywhere, but all alarms went unheeded (Acts 20:22-24, 38; 21:4, 10-15). However, the request for prayer in Romans 15:30-32 shows that Paul knew he might soon need a divine rescue from the unbelievers in Judea.<\/p>\nThe travelers, carrying the collection for Jerusalem, journeyed swiftly in order to reach Jerusalem by Pentecost (Acts 20:16). They proceeded by land from Achaia, through Macedonia, to Philippi in time for the Passover (spring AD<\/span> 56, v 6). Crossing by sea to Troas, they visited the believers there (vv 7-12) and then sailed through the archipelago of the eastern Aegean Sea to Miletus (vv 13-16). From Miletus, Paul sent for the elders of Ephesus, to whom he delivered an impassioned speech containing his own dire warnings for them (vv 17-38).<\/p>\nParting from them, Paul and his companions set sail to Cos, to Rhodes, and then to Patara, where they changed ships for Phoenicia (Acts 21:1-2). A straight course to Tyre brought them within sight of Cyprus, with its memories of Barnabas and Sergius Paulus (v 3). “Through the Spirit” the disciples in Tyre “told Paul not to go on to Jerusalem” (v 4), but he pressed on to Caesarea, where he and his company stayed with Philip, who had formerly served with the martyred Stephen (21:8; cf. 6:5). In Caesarea, Paul would not be persuaded by an especially dramatic prophecy of his coming arrest (21:10-14).<\/p>\nIn Jerusalem the apostolic band stayed with Mnason, an early disciple, and were warmly welcomed by the brothers there (Acts 21:15-17). James and the elders of the church praised God when they heard of the things he had done through Paul among the Gentiles (vv 18-20), and when they received the collection from the churches (24:17). They told Paul of his bad reputation among the thousands of Jewish believers in Jerusalem and urged him to set right the Judaizers’ misrepresentation that he encouraged Jewish Christians to forsake the Mosaic customs (21:21-24). Acts 21:25 shows the Jerusalem elders understood that the Gentiles were under no obligation to Moses; their concern was for Paul to demonstrate that Jewish believers were free to continue their traditional observances.<\/p>\nPaul had kept the Jewish feasts (Acts 20:6), as had Jesus and the early disciples in Jerusalem. He had also cut his hair in a vow at Cenchreae (18:18), so it was a small matter for him, a Jew, to ceremonially purify himself after becoming a Christian, especially if it would undermine the arguments of the Judaizers. To have refused the elders’ request would have lent credence to the Judaizers’ charge. The success of this plan is seen in that it was the Jews from Asia, visiting Jerusalem for the Pentecost feast of AD<\/span> 57, who stirred up trouble for Paul (21:27-29)—not the Judaizers from Jerusalem.<\/p>\nThe whole city was aroused by Paul’s persistent persecutors. A violent crowd dragged him out of the temple just as Stephen had once been hauled to his martyrdom. They tried to kill him, but he was rescued by Roman soldiers as the mob cried, “Away with him!”—just as they had done to Jesus (Acts 21:30-36). At this juncture the educational and cultural diversity of Paul’s life came to his rescue. As he was carried for safety to the Roman barracks, he spoke in Greek to the tribune, who had mistaken him for an Egyptian assassin (vv 37-38). Given permission to speak to the crowd, he did so in the Aramaic language then common in Israel (vv 39-40). The hushed crowd eagerly heard Paul’s defense until he uttered the word “Gentiles.” At this, the crowd resumed its threatening and violence, and Paul was brought into the barracks (22:1-24). There the Romans prepared to flog him, until Paul revealed that he was not only a Jew from Tarsus but also a freeborn Roman citizen. The tribune was afraid, since he had bound a Roman citizen. Wanting to know the charges against Paul, he brought him to the Sanhedrin (vv 25-30).<\/p>\nThis meeting of the Jewish judiciary was shortly reduced to dissension and violence. Paul resorted to tactics justifiable in such a war and hopelessly divided the Sanhedrin on the subject of the resurrection (Acts 23:1-9). Paul again was rescued, this time from the contending factions of the Jewish leadership, and taken to the barracks, where the Lord encouraged him, promising that he would go to Rome (AD<\/span> 56, vv 10-11).<\/p>\nIn the meantime 40 Jews entered into a murderous plot against Paul. They vowed not to eat or drink until they had killed the apostle (Acts 23:12-15). They almost succeeded, but with the help of the son of Paul’s sister (v 16), the conspiracy was exposed. For safety, Paul was taken from Jerusalem to Caesarea under guard of 470 soldiers and handed over to the custody of Felix the governor (vv 16-35). Inconclusive hearings before Felix (Acts 24), his successor, Festus (25:1-12), and King Agrippa (25:23–26:32) occupied Paul in his two years of imprisonment in Caesarea. Festus, wanting to please the Jews, suggested that Paul be returned to Jerusalem for trial, but Paul knew the murderous intent of his accusers and again utilized his Roman citizenship by making a dramatic appeal to Caesar (25:9-12).<\/p>\nVoyage and Stay in Rome<\/p>\nTo plead his case at Caesar’s court, Paul and his companions, Aristarchus and Luke, were taken on a perilous voyage (AD<\/span> 58, Acts 27:1–28:16). Their passage by ship from Caesarea to Rome is one of the most remarkable on record. Luke’s detailed account is a treasure of information on ancient ships, navigation, and seamanship. It is also a beautiful portrait of a heroic and dignified apostle Paul, the gospel’s ambassador in chains (Eph 6:20), who with the guidance and assurance of his God (Acts 27:23-26), led the 276 people on board to safety (v 37).<\/p>\nLuke traces the voyage stage by stage through every crisis, with a change of ship at Myra, delay at Fair Havens on Crete, and the shipwreck on Malta. Finally, in the spring of AD<\/span> 59, they arrived at Puteoli, Italy, and made their way to Rome, welcomed by the believers along the Appian Way (Acts 28:13-16).<\/p>\nLuke provided a peaceful denouement to the Acts, notwithstanding the fact that the apostle was an imperial prisoner of Caesar Nero. Paul lived by himself in his own house, chained to a Roman guard (Acts 28:16, 30). There he received the local Jewish leaders—to calm any misgivings they may have had about him and, at the same time, to convince them about Jesus. His efforts had mixed success (vv 17-28). During Paul’s two or more years in Rome, the Judaizers seem to have withdrawn, only to be replaced by the peril of Eastern Gnosticism. This is seen in Paul’s letters to the Philippians, Colossians, and Ephesians, and to Philemon, all written at this time. It is unlikely that Paul’s accusers appeared in Rome to bring formal charges before Caesar, so Paul was probably released in AD<\/span> 61.<\/p>\nFinal Years and Martyrdom<\/p>\nIt is here assumed that the Pastoral Letters (1 Timothy, 2 Timothy, and Titus) are truly Paul’s work. Only through them can the probable course of events in Paul’s final years be traced. Romans 15:28 shows that Paul intended to deliver the collection to Jerusalem and then to “set out by way of you [Rome] to Spain.” The arrest and imprisonment in Jerusalem not only destroyed these plans but also extracted five precious years from the prime of a most productive life. Although Clement of Rome implied that Paul did fulfill his desire to go to Spain (Clement to the Corinthians<\/em> 5), it is certain that the daily pressure of Paul’s anxious care for all the churches (2 Cor 11:28) did not abate.<\/p>\nIf Paul went to Spain, he may have been there when Rome was burned on July 19, AD<\/span> 64. Tradition says that Paul traveled as far as Britain, but there is no evidence to confirm this. Returning east, he left Titus in Crete (Ti 1:5) and traveled through Miletus, south of Ephesus, where he left Trophimus sick (2 Tm 4:20). Traveling toward Macedonia, Paul visited Timothy in Ephesus (1 Tm 1:3). On the way, Paul left his cloak and books with Carpus in Troas (2 Tm 4:13). This indicates that he intended to return there for his possessions. From Macedonia Paul wrote his loving yet apprehensive first letter to Timothy (AD<\/span> 62–64). He had decided to spend the winter in Nicopolis (Ti 3:12), northwest of Corinth on the Adriatic Sea, but was still in Macedonia when he wrote his letter to Titus. This letter is similar to 1 Timothy, yet with a somewhat harsher tone. In it is a final glimpse of the eloquent and zealous Apollos (Ti 3:13), who is still in association with Paul 10 or more years after his first appearance in Ephesus (Acts 18:24).<\/p>\nFrom here Paul’s path is obscure. He may have wintered in Nicopolis, but he did not return to Troas for his winter cloak (2 Tm 4:13). At some point he was arrested by the Romans, because he spent a winter in Rome’s Mamertine Prison, suffering from the cold in that rock cell before he wrote his second letter to Timothy (AD<\/span> 66–67). He may have been anticipating the coming winter when he requested that Timothy bring his cloak (vv 13, 21). It is possible that the charges against Paul were related to the burning of Rome; this is unknown. It was, however, now “illegal” to be a Christian since the “new religion” was no longer protected by Roman law as being part of Judaism (which was a legalized, recognized religion by Roman law).<\/p>\nIt was dangerous to be associated with Paul at this time. Many deserted him (2 Tm 4:16), including all his coworkers in Asia (1:15) and Demas, who loved the world (4:10). Only Luke, the physician and author of Luke and Acts, was with him when he wrote his second letter to Timothy (v 11). Faithful believers still in hiding in Rome were also in contact with the apostle (1:16; 4:19, 21). He told Timothy to come to him in Rome and bring Mark also (4:11). Apparently Timothy did come and was imprisoned (Heb 13:23). Paul’s request for the books and parchments (2 Tm 4:13) discloses that he was reading and studying the Scripture to the end.<\/p>\nThe apostle Paul had two hearings before Caesar Nero. At his first defense only the Lord stood by him (2 Tm 4:16). There he not only pleaded his own cause but also that of the gospel, still longing that all the Gentiles would hear its message. Perhaps no decision was made, and thus he was “rescued from the lion’s mouth” (v 17). Though he knew he would soon die, he was not afraid, but was assured that the Lord would give him a crown of righteousness on the last day (v 8). Finally, the apostle himself recorded his seminal encouragement to all believers: “The Lord be with your spirit. Grace be with you” (v 22, rsv<\/span>). After this, the Scripture is silent regarding Paul.<\/p>\nNothing is known of Paul’s second hearing but that it resulted in the sentence of capital punishment. History does not record Paul’s end. Nero died in the summer of AD<\/span> 68, so Paul was executed before that date. As a Roman citizen, he must have been spared the lingering torture that had recently been suffered by his fellow martyrs. Tradition says that he was decapitated by the sword of an imperial headsman on the Ostian Road just outside of Rome, and buried nearby. This fulfilled Paul’s desire “to depart and be with Christ, for that is far better” (Phil 1:23, rsv<\/span>).<\/p>","content_en":"<h3>PAUL, The Apostle<\/span><\/h3>\nProminent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles.<\/p>\nPreview<\/p>\n• Family and Cultural Background<\/p>\n• Education<\/p>\n• Saul the Persecutor<\/p>\n• Conversion and Calling<\/p>\n• Preparation for Ministry<\/p>\n• Sent Out from Antioch<\/p>\n• Traveling with Barnabas<\/p>\n• The Council of Jerusalem<\/p>\n• Further Travel<\/p>\n• Labor in the Gospel<\/p>\n• The Arrest in Jerusalem<\/p>\n• Voyage and Stay in Rome<\/p>\n• Final Years and Martyrdom<\/p>\nFamily and Cultural Background<\/p>\nPaul was born around AD<\/span> 10, a Jew in a family of Pharisees (Acts 23:6) of the tribe of Benjamin (Phil 3:5) in Tarsus of Cilicia (Acts 9:11; 21:39; 22:3), a center of commerce and learning that embraced the Hellenistic spirit and Roman politics. It was a city of which he could be proud (21:39). His parents named him Saul, perhaps after the first king of Israel, who was also a Benjaminite (1 Sm 11:15; Acts 13:21), but Acts 13:9 notes that he “was also called Paul.” He uses the Roman name Paul throughout his letters.<\/p>\nFrom religious parents Paul received knowledge of the Law and Prophets and the Hebrew and Aramaic languages (Acts 21:40; 22:2-3; 23:6; Gal 1:14; Phil 3:5-6). Tarsus, however, was not a Jewish city. Rather, it had a Greek character, being a place where the Greek language was spoken and Greek literature was cultivated. This accounts for Paul’s familiarity with Greek (Acts 21:37), the language of the streets and shops of Tarsus.<\/p>\nJews were brought to Tarsus, the capital of the Roman province of Cilicia, in 171 BC<\/span> to promote business in the region. At that time Paul’s ancestors were probably given Roman citizenship. Paul inherited from his father both Tarsisian and Roman citizenship, which would prove to be of great value to Paul in his later life as he traveled with the gospel throughout the Roman Empire (Acts 16:37; 22:25-29; 23:27). Paul may have had several brothers and sisters, but Acts 23:16 mentions only one sister, whose son performed a lifesaving act for his uncle.<\/p>\nPaul was a tent maker (Acts 18:3). He may have learned this trade from his father, or he may have selected it as a means of self-support, as was the custom of those in rabbinical training. Tarsus was well known for the goat’s-hair cloth called cilicium. It was the weaving of this cloth and the fashioning of it into tents, sails, awnings, and cloaks that gave Paul his economic independence during his apostolic ministry (Acts 18:3; 20:34; 28:30; 2 Cor 11:9; 1 Thes 2:9; 2 Thes 3:8).<\/p>\nEducation<\/p>\nAlthough born in Tarsus, Paul testified to the Jews in Jerusalem that he had been brought up in this city and studied under Gamaliel (Acts 22:3). It is not clear when Paul was first brought to Jerusalem, but it is likely that sometime between the ages of 13 and 20 he began his formal rabbinical studies. His teacher, Gamaliel, was the grandson of Hillel, founder of a Pharisaic school whose teachings run through the Talmudic writings to this day. This is the same Gamaliel whose wisdom persuaded the Sanhedrin to spare the lives of Peter and the apostles (5:33-40). No doubt, it was while studying under Gamaliel in Hillel’s school that Paul began to advance in Judaism beyond many Jews of his own age and became extremely zealous for the traditions of his fathers (Gal 1:14). Perhaps then also Paul began to experience the struggles with the law he would later describe in Romans 7.<\/p>\nWhile Paul was studying the Jewish law in Jerusalem, Jesus was working as a carpenter in Nazareth. Then Jesus gathered the disciples who would one day be Paul’s coworkers in the gospel, fulfilled his ministry, and accomplished redemption on the cross of Calvary (AD<\/span> 30). Christ’s resurrection gave birth to the church, which was baptized in the Holy Spirit at the Feast of Pentecost in Jerusalem.<\/p>\nSaul the Persecutor<\/p>\nShortly after these world-changing events, the members of certain synagogues in Jerusalem, including the Cilician synagogue, that of Paul’s native land (Acts 6:9), could not withstand the wisdom and spirit (v 10) of a member of the church in Jerusalem named Stephen (vv 5, 8). They accused him of blasphemy before the Sanhedrin (vv 11-15) and after his eloquent defense (7:1-53) dragged him out of the city, where he was stoned to death. He became the first Christian martyr. The record does not fully reveal the role Paul played in these proceedings, but we know that he was present and prominent because the witnesses against Stephen, who were required to throw the first stones in the execution, “laid their clothes at the feet of a young man called Saul [Paul]” (v 58, niv<\/span>).<\/p>\nAt Stephen’s trial, Paul heard Stephen’s historical method of defense, and he later used it himself at Antioch of Pisidia (Acts 13:16-41). He witnessed the man with the face of an angel (6:15), full of the Holy Spirit, looking above and proclaiming “the heavens opened, and the Son of man standing at the right hand of God” (7:56). Stephen’s death initiated the events that would culminate in Paul’s conversion and commission as the apostle to the Gentiles. But at that time Paul was a leader of the oppressors of the church. He breathed threats and murder against the disciples of the Lord (9:1); he persecuted the church of God and tried to destroy it (Gal 1:13) by imprisoning Christians, both male and female (Acts 22:4), in many cities.<\/p>\nConversion and Calling<\/p>\nPaul had obtained letters from the high priest in Jerusalem to the synagogues in Damascus authorizing him to arrest the believers there and bring them to Jerusalem for trial (Acts 9:1-2). Paul traveled to Damascus for this purpose. Then, on the outskirts of the city, came the event that was to transform this law-keeping persecutor of Jesus Christ and blasphemous destroyer of the infant church into the chief propagator of the gospel of grace and master builder of the church (1 Cor 3:10; 1 Tm 1:13). This was the occasion of Paul’s conversion (c. AD<\/span> 31–33). It was of such revolutionary and lasting importance that three detailed accounts of it are given in the book of Acts (Acts 9:1-19; 22:1-21; 26:1-23), and many references are given to it in Paul’s own writings (1 Cor 9:1; 15:8; Gal 1:15-16; Eph 3:3; Phil 3:12).<\/p>\nAt that time a light from heaven, brighter than the midday sun, shone around Paul and his traveling companions, and they fell to the ground (Acts 26:13-14). Only Paul, however, heard the voice of Jesus instruct him in his commission as a minister and witness to the Gentiles (vv 14-18). Temporarily blinded, Paul was led into Damascus (9:8). There, the disciple Ananias and the Christian community forgave Paul, baptized him, and helped him through the bewildering event of his conversion (vv 10-22). After a short time with the church there, Paul was threatened with death by the Jews to whom he preached Jesus (vv 20-22), but he was protected by the believers and ingeniously delivered from his persecutors (vv 23-25).<\/p>\nPreparation for Ministry<\/p>\nThen began a period of preparation, which lasted about 13 years. During this time, Paul first was in the desert of Arabia for three years. Here was his opportunity to pray and reflect on Stephen’s defense to the Sanhedrin, the momentous significance of his conversion, the vision he received of Jesus Christ, and the meaning of all this in the light of Jewish theology. Following this, Paul returned to Damascus and then visited Peter in Jerusalem for 15 days (Gal 1:17-18).<\/p>\nAt first, the disciples in Jerusalem were afraid of him because they did not believe he was a disciple of Jesus (Acts 9:26), but he was championed by Barnabas and thus accepted by the believers in Jerusalem (vv 27-28). While there, Paul may have heard the oral gospel, a summary of the words and deeds of Jesus, handed down to all converts. This would have included the institution of the Lord’s Supper (1 Cor 11:23-25), specific words of the Lord (Acts 20:35; 1 Cor 7:10; 9:14), the appearances of the resurrected Christ (1 Cor 15:3-8), and the spirit and character of Jesus (2 Cor 10:1; Phil 2:5-8). Paul also preached in Jerusalem, perhaps in the same synagogues in which he had heard Stephen. However, when his life was again threatened by the Jews, the believers sent him away to Tarsus (Acts 9:29-30; Gal 1:21).<\/p>\nThe end of Paul’s preparation came when Barnabas went to Tarsus to look for him and bring him to Antioch. By this time Paul had lived for 10 years in Cilicia. Since his conversion, before being sent to Tarsus, he had proclaimed Jesus (Acts 9:20), speaking boldly in the name of the Lord (v 27). There is no reason to think he did otherwise while living among the Gentiles in Cilicia. In fact, his work may have been so effective that he began to attract attention in Antioch. During these years, Paul probably underwent many of the sufferings mentioned in 2 Corinthians 11:24-26. Several scholars think that the ecstatic experience mentioned in 2 Corinthians 12:1-9, with its accompanying thorn in the flesh, also took place before he came to Antioch.<\/p>\nSent Out from Antioch<\/p>\nThe church in Antioch had its origins in the persecution fomented by Paul after the death of Stephen. Until they arrived in Antioch, the scattered believers had only spoken the word to Jews (Acts 11:19). It was here that the Gentiles first heard the Good News (v 20), and many became believers (v 21). It is fitting that Paul, the apostle to the Gentiles (Acts 22:21; Rom 11:13), who was as yet unknown by sight to the churches of Judea (Gal 1:22), should appear in Antioch to formally begin the ministry to which he was called (Acts 26:17-18).<\/p>\nBarnabas and Paul stayed with the church in Antioch for a year. Their work there was so blessed that a new name, Christian, was coined to distinguish the believers in Antioch from Gentiles and Jews (Acts 11:26). Hearing of a famine in Judea, the disciples in Antioch determined to send relief to the believers in Judea and did so by Barnabas and Paul (v 30). Such a gift displayed to the Jewish churches the potency of the gospel among the Gentiles. Their mission complete, Barnabas and Paul returned to Antioch with John Mark (12:25), Barnabas’s cousin (Col 4:10).<\/p>\nBeginning from the Day of Pentecost, the work in the gospel had been casual and incidental. Contacts were made in the homes, the marketplace, the streets, synagogues, highways, etc. (Acts 3:1; 5:12, 42; 8:26-29; 10:22). But in Antioch the Holy Spirit initiated a determined effort to evangelize a section of the Roman Empire (13:1-3). By the Holy Spirit’s instructions, the church separated Barnabas and Paul for this work. With the prayers and encouragement of this church, and with John Mark as their assistant, Barnabas and Paul, sent out by the Holy Spirit, sailed for Cyprus (v 4).<\/p>\n\nTraveling with Barnabas<\/p>\nArriving in Salamis, they preached in the synagogues as they traveled the length of the island to Paphos (Acts 13:5-6). There the Roman proconsul, Sergius Paulus, wanted to hear the word of God (v 7). A magician named Elymas Bar-Jesus tried to prevent the proconsul from believing in Jesus but was stricken with temporary blindness by Paul’s command (vv 8-11). This was the first manifestation in Paul of the signs of an apostle (2 Cor 12:12). From then on, the name Paul, not Saul, is used in Luke’s record of the Acts of the Apostles (Acts 13:9), and Paul replaced Barnabas as the leader of the party. So “Paul and his company” set sail from Paphos and arrived in Perga of Pamphylia (v 13). John Mark deserted them at Perga and returned to his home in Jerusalem (v 13). This caused discord (15:39), but Paul and Mark were later reconciled (Col 4:10; 2 Tm 4:11).<\/p>\nPaul’s travels with the gospel now continued through the Roman province of Asia, specifically in the southern portion of Galatia, the areas of Pamphylia, Pisidia, and Lycaonia. The coastal area where the party landed is a hot, malarial region. It is thought that Paul contracted malaria there and so traveled inland through the mountains to the 4,000-foot- (1,219.2-meter-) high tablelands. Such a journey would have been full of dangerous rivers and bandits (2 Cor 11:26), but Paul was well cared for by the Galatian highlanders when he arrived (Gal 4:13-15) and was rewarded with a warm reception to his message (Acts 13:48-49).<\/p>\nPaul and Barnabas were asked to speak at the synagogue of Antioch in Pisidia (Acts 13:15), and Paul delivered a discourse full of the characteristics of the gospel he would later record in his letters to the churches (vv 16-41). He was invited to speak the next week (v 42); nearly the whole city gathered together to hear the word of God (v 44). This stirred up jealousy in the Jews who opposed Paul’s words (v 45), causing the apostles’ dramatic turn to the Gentiles (vv 46-47). Many Gentiles in Antioch believed and spread the word throughout the region, but Paul and Barnabas were forced out and went to Iconium in Lycaonia (vv 48-51).<\/p>\nThe success in Antioch was duplicated in Iconium as was the Jews’ opposition (Acts 14:1), and the apostles fled from the threat of a stoning to Lystra and Derbe in Lycaonia (vv 5-6). In Lystra the signs of an apostle were again seen when Paul healed a man who had been crippled since birth (vv 8-10). The idolatrous citizens of the town, however, primed by the popular belief that Jupiter, accompanied by Mercury, had once visited their region, worshiped Paul and Barnabas as these deities (vv 11-13). Even the convincing words of Paul, whom they mistook for Mercury, hardly restrained the crowds from offering a sacrifice (vv 14-18).<\/p>\nIt was in Lystra that Paul was first given a taste of the same medicine he had once administered to Christians. The Jews stoned him, dragged him out of the city, and left him for dead (Acts 14:19). Timothy (16:1-3) may have been among the new disciples surrounding Paul as he lay outside the gate (14:20). Timothy was Paul’s son in the faith (1 Cor 4:17; 1 Tm 1:2), eyewitness to his suffering (2 Tm 3:10-11), faithful companion, and fellow worker (Acts 19:22; 20:4; Rom 16:21; 1 Thes 3:2). The next day Barnabas and Paul went on to Derbe (Acts 14:20).<\/p>\nAfter making many disciples in Derbe, the apostles retraced their steps through Lystra, Iconium, and Antioch of Pisidia, strengthening and encouraging the new believers and appointing elders in each church (Acts 14:21-23). Arriving again in Perga, they sailed back to Antioch of Syria, where they reported to the church the wonderful news that God had opened a door of faith for the Gentiles (vv 25-27).<\/p>\nThe Council of Jerusalem<\/p>\nThe Jews, who had dogged the steps of Paul and Barnabas throughout Galatia, followed on their heels to bewitch the Gentiles there, convincing them to desert the grace of Christ and submit to the Jewish law (Gal 1:6; 3:1). Shortly after the apostles’ return to Antioch, Judaizers came from Judea to Antioch, teaching salvation by the law (Acts 15:1). This began the war against the gospel of grace, which Paul preached.<\/p>\nThe church in Antioch sent Paul, Barnabas, and others to Jerusalem to settle the controversy of the law versus grace with the apostles and elders there (AD<\/span> 49, Acts 15:2). Along the way to Jerusalem they spread the news of the conversion of the Gentiles. This brought great joy to the believers (v 3). Such joy was not shared by some in Jerusalem, who in the first meeting of the council said that the Gentiles should be ordered to keep the law of Moses (v 5).<\/p>\nAfter this meeting, Paul and Barnabas met privately with Peter, John, and James (Gal 2:1-10) and explained the gospel they had been preaching to the Gentiles. These three leaders of the church in Jerusalem saw the grace that had been given to Paul to bring the gospel to the Gentiles and extended to him the “right hand of fellowship.” This private meeting seems to have decided the question of compliance to the Jewish law because in the next general meeting Peter said, “We believe that we shall be saved through the grace of the Lord Jesus” (Acts 15:11, rsv<\/span>), and James reached the decision that “we should not trouble those of the Gentiles who turn to God” (Acts 15:19, rsv<\/span>). This was a great victory for Paul and Barnabas, and the news was received with rejoicing by the church in Antioch (vv 30-35).<\/p>\nLater, Peter visited Antioch and freely associated with the Gentile believers as he had timidly done in Cornelius’s house (Acts 10:28). This continued until “certain men came from James.” Their presence brought fear to Peter, clouding the light of the gospel of grace, and causing him to separate himself from the Gentiles. Peter’s action influenced others, including Barnabas, to do the same (Gal 2:12-13). Paul rose to the challenge of this serious crisis, confronted Peter publicly, and charged him with Judaizing and hypocrisy (v 14). Paul won the battle and rescued Peter and Barnabas with eloquent words on justification by faith (vv 15-21), but the Judaizers had resumed their war. From this time on, they did not rest; rather, they tormented and persecuted Paul all over the world. But the apostle did not submit to them for a moment. He was engaged in the fight of his life, so that the truth of the gospel might remain with the Gentile believers (v 5).<\/p>\nFurther Travel<\/p>\nPaul wanted to visit the new believers and see how they were doing. So he proposed to Barnabas that they return to the cities where they had previously preached about Jesus (Acts 15:36). Barnabas wanted to take John Mark with them, but Paul would not take him since he had deserted them during their earlier journey (13:13). This sharp disagreement ended Barnabas’s association with Paul (15:37-39). Silas, a leader among the brothers in Jerusalem (v 22), accompanied Paul as he set out by land through Syria and Cilicia, strengthening the churches (vv 40-41).<\/p>\nBeginning from Derbe in Galatia, Paul and Silas revisited the churches Paul had established with Barnabas. While in Lystra, they were joined by Timothy (Acts 16:1-3). The apostles delivered to these young churches the letter drafted by the elders and apostles in Jerusalem concerning the observance of the law (15:23-29), thus strengthening and increasing them (16:4-5).<\/p>\nIt is likely that Ephesus, a major city in the Roman province of Asia, was the party’s main objective for the advancement of the gospel, but they were “forbidden by the Holy Spirit to speak the word in Asia” (Acts 16:6). Then they attempted to turn north and enter the region of Bithynia, “but the Spirit of Jesus did not allow them” (v 7). In this way they were forced by God to continue straight westward to Troas on the Aegean Sea, where Luke joined them (“we” in v 10), and Paul had a vision in which he was called out of Asia into Macedonia (vv 8-9). Paul and his party immediately crossed by boat into Europe (v 11) where they carried the gospel to Philippi, Thessalonica, Berea, Athens, and Corinth.<\/p>\nPhilippi was a Roman colony and military outpost where there were few Jews, so Paul went to a place by the river where the local Jews prayed. He spoke to some women there, notably Lydia, who believed and with her household was baptized (Acts 16:12-15), beginning the first church in Europe. Paul cast a spirit of divination out of a girl in Philippi, and as a result he and Silas were jailed (vv 16-24). The events of their night in jail made the jailer a believer in God (vv 25-34), and he and his family were added to the church in Philippi, which met in Lydia’s home (v 40). When Paul disclosed his Roman citizenship, he was released and was asked to leave the city (vv 35-39).<\/p>\nAt Thessalonica the Jews, aroused to jealousy by the success of Paul’s gospel message, raised a mob to search for the apostles. They complained to the city authorities that the people “who have turned the world upside down have come here also” and accused the apostles of “saying that there is another king [besides Caesar], Jesus” (Acts 17:5-7).<\/p>\nPaul and Silas quickly left Thessalonica by night and arrived in Berea, a city thereafter distinguished by its citizens who eagerly and thoughtfully received the gospel (Acts 17:10-12). The Thessalonian Jews did not rest but trailed Paul to Berea to incite the crowds. The believers then sent Paul away to Athens, while Silas and Timothy stayed behind (vv 13-15).<\/p>\nThe Athenians called Paul a babbler but let him air his views before the Areopagus. Paul’s speech there was alive with his broad knowledge. He alluded to Greco-Roman philosophy (Acts 17:27), poetry (v 28), sculpture (vv 25, 29), architecture (v 24), and religion while proclaiming the existence of an “unknown god” (v 23). But he was rudely cut short by scoffing and indifference when he mentioned the resurrection (v 32). Paul’s words delighted the minds of many but influenced the wills of few, so when he arrived in Corinth, he determined not to proclaim the mystery of God in lofty words of wisdom so that the believers’ faith would not rest on human wisdom but on the power of God (1 Cor 2:1-5).<\/p>\nIn Corinth Paul met Aquila and Priscilla (Acts 18:2-3), Roman Jews with whom he lived and worked as a tent maker and who would become prominent among the churches (Acts 18:26; Rom 16:3; 1 Cor 16:19; 2 Tm 4:19). He stayed in Corinth 18 months from AD<\/span> 50 to 51, raising up a church (Acts 18:11) on the strength of a vision from God (vv 9-10) and in spite of the attacks of the Jews (vv 12-17). Paul wrote the first and second letters to the Thessalonians from Corinth to establish the believers in a holy, industrious life (1 Thes 3:13; 5:23; 2 Thes 3:7-12) in hope of the second coming of Jesus Christ (1 Thes 4:15-18; 2 Thes 2:1ff.).<\/p>\nAccompanied by Priscilla and Aquila, Paul sailed from Corinth for Syria. He left his fellow workers in Ephesus, sailed to Caesarea, briefly visited Jerusalem, and returned to Antioch (Acts 18:18-22). Paul stayed in Antioch for awhile but did not remain absent from the field of his labors for long. Alone, he departed from Antioch, went from place to place in Galatia and Phrygia strengthening all the disciples, and eventually arrived in Ephesus (18:23; 19:1).<\/p>\nLabor in the Gospel<\/p>\nA Jew named Apollos had ministered in Ephesus prior to Paul’s arrival and had recently gone over to Corinth (Acts 18:24-28). There Apollos innocently became the cause of such discord (1 Cor 3:3-9) that he left and refused to return even at Paul’s request (16:12). Paul’s earlier visit to Ephesus (Acts 18:19-20), Apollos’s ministry, and the presence of Priscilla and Aquila had prepared Ephesus for the apostle’s preaching of the gospel of Christ.<\/p>\nPaul began his work in Ephesus by setting straight some ill-informed disciples of John the Baptist (Acts 19:1-7). He then spent three months preaching at the local synagogue until members of the congregation “spoke evil of the Way” (v 9). Paul then took the disciples and continued his arguments on the neutral ground of Tyrannus’s school (vv 8-9), where Jews and Greeks were free to come. He continued there for two years and “all the residents of Asia, both Jews and Greeks, heard the word of the Lord” (v 10).<\/p>\nThe work in Ephesus was a great success (Acts 19:10, 20, 26). Paul enjoyed an open door for effective work (1 Cor 16:9), bolstered by extraordinary miracles (Acts 19:11-17), a public burning of valuable books of sorcery (vv 18-19), and the assistance of friendly officials from the province of Asia (v 31). There were also many adversaries (1 Cor 15:32; 16:9), especially among the artisans associated with the temple of Diana. Paul’s ministry had hurt their trade to the extent that they were incited to riot (Acts 19:23-41). Paul had intended to stay in Ephesus until Pentecost (1 Cor 16:8), but this tumult seems to have hastened his departure (Acts 20:1).<\/p>\nDuring his stay in Ephesus, the household of Chloe sent word to Paul from Corinth that there were divisions in the church there (1 Cor 1:10-13). This report generated a flurry of letters and travels. Paul wrote a letter, which is now lost, to this church (5:9). The church in Corinth wrote a letter (7:1) and sent messengers to Paul (16:17), and Paul sent Timothy to them (4:17; 16:10). Paul then wrote 1 Corinthians (AD<\/span> 53) and sent it by Titus, who was to meet him in Troas to report the results (2 Cor 2:12-13).<\/p>\nAfter his hasty exit from Ephesus, Paul found an open door for the gospel in Troas, but he so longed to hear from Corinth that he pushed on into Macedonia (2 Cor 2:12-13). There he was finally comforted by Titus (7:5-7) and rejoiced at the news of the Corinthians’ repentance, earnestness, longing, and zeal (vv 8-16). From Macedonia Paul wrote 2 Corinthians (AD<\/span> 54), toured northwest to proclaim the good news of Christ in Illyricum (Rom 15:19), and then turned south for Achaia and his third visit to Corinth (Acts 19:21; 20:1-3; 2 Cor 13:1).<\/p>\nThe time and place from which Paul wrote his letter to the Galatians is a topic of controversy. Some date it before the council at Jerusalem, about AD<\/span> 45. Others say he wrote it from Corinth at this stage in his history. The latter opinion is the choice of this narrative.<\/p>\nA three-month winter stay in Corinth (AD<\/span> 55–56) produced the Letter to the Romans, which firmly set the benchmark of the gospel for all the ages. Paul had many personal friends in Rome (Rom 16) and had long intended to visit there (1:10-15). His plans were to deliver a collection from the Gentile churches to Jerusalem (Acts 20:35; Rom 15:25-26; 1 Cor 16:1) and then visit Rome (Acts 19:21) on his way to Spain (Rom 15:23-24).<\/p>\nThe Arrest in Jerusalem<\/p>\nPaul’s trip from Corinth to Jerusalem was marked by abundant warnings of the danger awaiting him in Jerusalem. The Judaizers’ acrimony toward Paul was common talk everywhere, but all alarms went unheeded (Acts 20:22-24, 38; 21:4, 10-15). However, the request for prayer in Romans 15:30-32 shows that Paul knew he might soon need a divine rescue from the unbelievers in Judea.<\/p>\nThe travelers, carrying the collection for Jerusalem, journeyed swiftly in order to reach Jerusalem by Pentecost (Acts 20:16). They proceeded by land from Achaia, through Macedonia, to Philippi in time for the Passover (spring AD<\/span> 56, v 6). Crossing by sea to Troas, they visited the believers there (vv 7-12) and then sailed through the archipelago of the eastern Aegean Sea to Miletus (vv 13-16). From Miletus, Paul sent for the elders of Ephesus, to whom he delivered an impassioned speech containing his own dire warnings for them (vv 17-38).<\/p>\nParting from them, Paul and his companions set sail to Cos, to Rhodes, and then to Patara, where they changed ships for Phoenicia (Acts 21:1-2). A straight course to Tyre brought them within sight of Cyprus, with its memories of Barnabas and Sergius Paulus (v 3). “Through the Spirit” the disciples in Tyre “told Paul not to go on to Jerusalem” (v 4), but he pressed on to Caesarea, where he and his company stayed with Philip, who had formerly served with the martyred Stephen (21:8; cf. 6:5). In Caesarea, Paul would not be persuaded by an especially dramatic prophecy of his coming arrest (21:10-14).<\/p>\nIn Jerusalem the apostolic band stayed with Mnason, an early disciple, and were warmly welcomed by the brothers there (Acts 21:15-17). James and the elders of the church praised God when they heard of the things he had done through Paul among the Gentiles (vv 18-20), and when they received the collection from the churches (24:17). They told Paul of his bad reputation among the thousands of Jewish believers in Jerusalem and urged him to set right the Judaizers’ misrepresentation that he encouraged Jewish Christians to forsake the Mosaic customs (21:21-24). Acts 21:25 shows the Jerusalem elders understood that the Gentiles were under no obligation to Moses; their concern was for Paul to demonstrate that Jewish believers were free to continue their traditional observances.<\/p>\nPaul had kept the Jewish feasts (Acts 20:6), as had Jesus and the early disciples in Jerusalem. He had also cut his hair in a vow at Cenchreae (18:18), so it was a small matter for him, a Jew, to ceremonially purify himself after becoming a Christian, especially if it would undermine the arguments of the Judaizers. To have refused the elders’ request would have lent credence to the Judaizers’ charge. The success of this plan is seen in that it was the Jews from Asia, visiting Jerusalem for the Pentecost feast of AD<\/span> 57, who stirred up trouble for Paul (21:27-29)—not the Judaizers from Jerusalem.<\/p>\nThe whole city was aroused by Paul’s persistent persecutors. A violent crowd dragged him out of the temple just as Stephen had once been hauled to his martyrdom. They tried to kill him, but he was rescued by Roman soldiers as the mob cried, “Away with him!”—just as they had done to Jesus (Acts 21:30-36). At this juncture the educational and cultural diversity of Paul’s life came to his rescue. As he was carried for safety to the Roman barracks, he spoke in Greek to the tribune, who had mistaken him for an Egyptian assassin (vv 37-38). Given permission to speak to the crowd, he did so in the Aramaic language then common in Israel (vv 39-40). The hushed crowd eagerly heard Paul’s defense until he uttered the word “Gentiles.” At this, the crowd resumed its threatening and violence, and Paul was brought into the barracks (22:1-24). There the Romans prepared to flog him, until Paul revealed that he was not only a Jew from Tarsus but also a freeborn Roman citizen. The tribune was afraid, since he had bound a Roman citizen. Wanting to know the charges against Paul, he brought him to the Sanhedrin (vv 25-30).<\/p>\nThis meeting of the Jewish judiciary was shortly reduced to dissension and violence. Paul resorted to tactics justifiable in such a war and hopelessly divided the Sanhedrin on the subject of the resurrection (Acts 23:1-9). Paul again was rescued, this time from the contending factions of the Jewish leadership, and taken to the barracks, where the Lord encouraged him, promising that he would go to Rome (AD<\/span> 56, vv 10-11).<\/p>\nIn the meantime 40 Jews entered into a murderous plot against Paul. They vowed not to eat or drink until they had killed the apostle (Acts 23:12-15). They almost succeeded, but with the help of the son of Paul’s sister (v 16), the conspiracy was exposed. For safety, Paul was taken from Jerusalem to Caesarea under guard of 470 soldiers and handed over to the custody of Felix the governor (vv 16-35). Inconclusive hearings before Felix (Acts 24), his successor, Festus (25:1-12), and King Agrippa (25:23–26:32) occupied Paul in his two years of imprisonment in Caesarea. Festus, wanting to please the Jews, suggested that Paul be returned to Jerusalem for trial, but Paul knew the murderous intent of his accusers and again utilized his Roman citizenship by making a dramatic appeal to Caesar (25:9-12).<\/p>\nVoyage and Stay in Rome<\/p>\nTo plead his case at Caesar’s court, Paul and his companions, Aristarchus and Luke, were taken on a perilous voyage (AD<\/span> 58, Acts 27:1–28:16). Their passage by ship from Caesarea to Rome is one of the most remarkable on record. Luke’s detailed account is a treasure of information on ancient ships, navigation, and seamanship. It is also a beautiful portrait of a heroic and dignified apostle Paul, the gospel’s ambassador in chains (Eph 6:20), who with the guidance and assurance of his God (Acts 27:23-26), led the 276 people on board to safety (v 37).<\/p>\nLuke traces the voyage stage by stage through every crisis, with a change of ship at Myra, delay at Fair Havens on Crete, and the shipwreck on Malta. Finally, in the spring of AD<\/span> 59, they arrived at Puteoli, Italy, and made their way to Rome, welcomed by the believers along the Appian Way (Acts 28:13-16).<\/p>\nLuke provided a peaceful denouement to the Acts, notwithstanding the fact that the apostle was an imperial prisoner of Caesar Nero. Paul lived by himself in his own house, chained to a Roman guard (Acts 28:16, 30). There he received the local Jewish leaders—to calm any misgivings they may have had about him and, at the same time, to convince them about Jesus. His efforts had mixed success (vv 17-28). During Paul’s two or more years in Rome, the Judaizers seem to have withdrawn, only to be replaced by the peril of Eastern Gnosticism. This is seen in Paul’s letters to the Philippians, Colossians, and Ephesians, and to Philemon, all written at this time. It is unlikely that Paul’s accusers appeared in Rome to bring formal charges before Caesar, so Paul was probably released in AD<\/span> 61.<\/p>\nFinal Years and Martyrdom<\/p>\nIt is here assumed that the Pastoral Letters (1 Timothy, 2 Timothy, and Titus) are truly Paul’s work. Only through them can the probable course of events in Paul’s final years be traced. Romans 15:28 shows that Paul intended to deliver the collection to Jerusalem and then to “set out by way of you [Rome] to Spain.” The arrest and imprisonment in Jerusalem not only destroyed these plans but also extracted five precious years from the prime of a most productive life. Although Clement of Rome implied that Paul did fulfill his desire to go to Spain (Clement to the Corinthians<\/em> 5), it is certain that the daily pressure of Paul’s anxious care for all the churches (2 Cor 11:28) did not abate.<\/p>\nIf Paul went to Spain, he may have been there when Rome was burned on July 19, AD<\/span> 64. Tradition says that Paul traveled as far as Britain, but there is no evidence to confirm this. Returning east, he left Titus in Crete (Ti 1:5) and traveled through Miletus, south of Ephesus, where he left Trophimus sick (2 Tm 4:20). Traveling toward Macedonia, Paul visited Timothy in Ephesus (1 Tm 1:3). On the way, Paul left his cloak and books with Carpus in Troas (2 Tm 4:13). This indicates that he intended to return there for his possessions. From Macedonia Paul wrote his loving yet apprehensive first letter to Timothy (AD<\/span> 62–64). He had decided to spend the winter in Nicopolis (Ti 3:12), northwest of Corinth on the Adriatic Sea, but was still in Macedonia when he wrote his letter to Titus. This letter is similar to 1 Timothy, yet with a somewhat harsher tone. In it is a final glimpse of the eloquent and zealous Apollos (Ti 3:13), who is still in association with Paul 10 or more years after his first appearance in Ephesus (Acts 18:24).<\/p>\nFrom here Paul’s path is obscure. He may have wintered in Nicopolis, but he did not return to Troas for his winter cloak (2 Tm 4:13). At some point he was arrested by the Romans, because he spent a winter in Rome’s Mamertine Prison, suffering from the cold in that rock cell before he wrote his second letter to Timothy (AD<\/span> 66–67). He may have been anticipating the coming winter when he requested that Timothy bring his cloak (vv 13, 21). It is possible that the charges against Paul were related to the burning of Rome; this is unknown. It was, however, now “illegal” to be a Christian since the “new religion” was no longer protected by Roman law as being part of Judaism (which was a legalized, recognized religion by Roman law).<\/p>\nIt was dangerous to be associated with Paul at this time. Many deserted him (2 Tm 4:16), including all his coworkers in Asia (1:15) and Demas, who loved the world (4:10). Only Luke, the physician and author of Luke and Acts, was with him when he wrote his second letter to Timothy (v 11). Faithful believers still in hiding in Rome were also in contact with the apostle (1:16; 4:19, 21). He told Timothy to come to him in Rome and bring Mark also (4:11). Apparently Timothy did come and was imprisoned (Heb 13:23). Paul’s request for the books and parchments (2 Tm 4:13) discloses that he was reading and studying the Scripture to the end.<\/p>\nThe apostle Paul had two hearings before Caesar Nero. At his first defense only the Lord stood by him (2 Tm 4:16). There he not only pleaded his own cause but also that of the gospel, still longing that all the Gentiles would hear its message. Perhaps no decision was made, and thus he was “rescued from the lion’s mouth” (v 17). Though he knew he would soon die, he was not afraid, but was assured that the Lord would give him a crown of righteousness on the last day (v 8). Finally, the apostle himself recorded his seminal encouragement to all believers: “The Lord be with your spirit. Grace be with you” (v 22, rsv<\/span>). After this, the Scripture is silent regarding Paul.<\/p>\nNothing is known of Paul’s second hearing but that it resulted in the sentence of capital punishment. History does not record Paul’s end. Nero died in the summer of AD<\/span> 68, so Paul was executed before that date. As a Roman citizen, he must have been spared the lingering torture that had recently been suffered by his fellow martyrs. Tradition says that he was decapitated by the sword of an imperial headsman on the Ostian Road just outside of Rome, and buried nearby. This fulfilled Paul’s desire “to depart and be with Christ, for that is far better” (Phil 1:23, rsv<\/span>).<\/p>","summary_ro":"PAUL, The Apostle Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles. Preview • Family and Cultural Background • Education • Saul the Persecutor • Conversion and Calling • Preparation for Ministry • Sent Out from Antioch • Traveling with Barnabas • The Council of Jerusalem • Further Travel • Labor in the Gospel • The Arrest in Jerusalem • Voyage and Stay in Rome • Final Years and Martyrdom Family and Cultural Background Paul was born around AD 10, ...","summary_en":"PAUL, The Apostle Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles. Preview • Family and Cultural Background • Education • Saul the Persecutor • Conversion and Calling • Preparation for Ministry • Sent Out from Antioch • Traveling with Barnabas • The Council of Jerusalem • Further Travel • Labor in the Gospel • The Arrest in Jerusalem • Voyage and Stay in Rome • Final Years and Martyrdom Family and Cultural Background Paul was born around AD 10, ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39170,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zenas","title_en":"Zenas","content_ro":"<h3>ZENAS<\/h3>\nLawyer whom Paul requested Titus to help with his travels in Crete (Ti 3:13).<\/p>","content_en":"<h3>ZENAS<\/h3>\nLawyer whom Paul requested Titus to help with his travels in Crete (Ti 3:13).<\/p>","summary_ro":"ZENAS Lawyer whom Paul requested Titus to help with his travels in Crete (Ti 3:13).","summary_en":"ZENAS Lawyer whom Paul requested Titus to help with his travels in Crete (Ti 3:13).","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58687,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:13","title_en":"Study Note: Tit 3:13","content_ro":"3:13<\/strong> Zenas<\/em> and Apollos<\/em> were involved in spreading the Good News, and they might have been the couriers of this letter to Titus. • Zenas<\/em> was probably an expert in Roman law or a Roman jurist (the same word for lawyer<\/em> is in Luke 7:30; 10:25); his pagan name (“gift of Zeus”) makes it unlikely that he was an expert in Jewish law. • Apollos<\/em> is presumably the same man as in Acts 18:24; 19:1; 1 Cor 1:12; 3:4-6, 22; 4:6; 16:12. • everything they need:<\/em> See 1 Tim 3:2; 3 Jn 1:5-8; cp. Rom 15:24; 1 Cor 16:6, 11; 2 Cor 1:16.<\/p>","content_en":"3:13<\/strong> Zenas<\/em> and Apollos<\/em> were involved in spreading the Good News, and they might have been the couriers of this letter to Titus. • Zenas<\/em> was probably an expert in Roman law or a Roman jurist (the same word for lawyer<\/em> is in Luke 7:30; 10:25); his pagan name (“gift of Zeus”) makes it unlikely that he was an expert in Jewish law. • Apollos<\/em> is presumably the same man as in Acts 18:24; 19:1; 1 Cor 1:12; 3:4-6, 22; 4:6; 16:12. • everything they need:<\/em> See 1 Tim 3:2; 3 Jn 1:5-8; cp. Rom 15:24; 1 Cor 16:6, 11; 2 Cor 1:16.<\/p>","summary_ro":"3:13 Zenas and Apollos were involved in spreading the Good News, and they might have been the couriers of this letter to Titus. • Zenas was probably an expert in Roman law or a Roman jurist (the same word for lawyer is in Luke 7:30; 10:25); his pagan name (“gift of Zeus”) makes it unlikely that he was an expert in Jewish law. • Apollos is presumably the same man as in Acts 18:24; 19:1; 1 Cor 1:12; 3:4-6, 22; 4:6; 16:12. • everything they need: See 1 Tim 3:2; 3 Jn 1:5-8; cp. Rom 15:24; 1 Cor 1...","summary_en":"3:13 Zenas and Apollos were involved in spreading the Good News, and they might have been the couriers of this letter to Titus. • Zenas was probably an expert in Roman law or a Roman jurist (the same word for lawyer is in Luke 7:30; 10:25); his pagan name (“gift of Zeus”) makes it unlikely that he was an expert in Jewish law. • Apollos is presumably the same man as in Acts 18:24; 19:1; 1 Cor 1:12; 3:4-6, 22; 4:6; 16:12. • everything they need: See 1 Tim 3:2; 3 Jn 1:5-8; cp. Rom 15:24; 1 Cor 1...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86313,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:13","title_en":"Study Note: Tit 3:13","content_ro":"3:13<\/strong> Zenas<\/em> and Apollos<\/em> were involved in spreading the Good News, and they might have been the couriers of this letter to Titus. • Zenas<\/em> was probably an expert in Roman law or a Roman jurist (the same word for lawyer<\/em> is in Luke 7:30; 10:25); his pagan name (“gift of Zeus”) makes it unlikely that he was an expert in Jewish law. • Apollos<\/em> is presumably the same man as in Acts 18:24; 19:1; 1 Cor 1:12; 3:4-6, 22; 4:6; 16:12. • everything they need:<\/em> See 1 Tim 3:2; 3 Jn 1:5-8; cp. Rom 15:24; 1 Cor 16:6, 11; 2 Cor 1:16.<\/p>","content_en":"3:13<\/strong> Zenas<\/em> and Apollos<\/em> were involved in spreading the Good News, and they might have been the couriers of this letter to Titus. • Zenas<\/em> was probably an expert in Roman law or a Roman jurist (the same word for lawyer<\/em> is in Luke 7:30; 10:25); his pagan name (“gift of Zeus”) makes it unlikely that he was an expert in Jewish law. • Apollos<\/em> is presumably the same man as in Acts 18:24; 19:1; 1 Cor 1:12; 3:4-6, 22; 4:6; 16:12. • everything they need:<\/em> See 1 Tim 3:2; 3 Jn 1:5-8; cp. Rom 15:24; 1 Cor 16:6, 11; 2 Cor 1:16.<\/p>","summary_ro":"3:13 Zenas and Apollos were involved in spreading the Good News, and they might have been the couriers of this letter to Titus. • Zenas was probably an expert in Roman law or a Roman jurist (the same word for lawyer is in Luke 7:30; 10:25); his pagan name (“gift of Zeus”) makes it unlikely that he was an expert in Jewish law. • Apollos is presumably the same man as in Acts 18:24; 19:1; 1 Cor 1:12; 3:4-6, 22; 4:6; 16:12. • everything they need: See 1 Tim 3:2; 3 Jn 1:5-8; cp. Rom 15:24; 1 Cor 1...","summary_en":"3:13 Zenas and Apollos were involved in spreading the Good News, and they might have been the couriers of this letter to Titus. • Zenas was probably an expert in Roman law or a Roman jurist (the same word for lawyer is in Luke 7:30; 10:25); his pagan name (“gift of Zeus”) makes it unlikely that he was an expert in Jewish law. • Apollos is presumably the same man as in Acts 18:24; 19:1; 1 Cor 1:12; 3:4-6, 22; 4:6; 16:12. • everything they need: See 1 Tim 3:2; 3 Jn 1:5-8; cp. Rom 15:24; 1 Cor 1...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113939,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:13","title_en":"Study Note: Tit 3:13","content_ro":"3:13<\/strong> Zenas<\/em> and Apollos<\/em> were involved in spreading the Good News, and they might have been the couriers of this letter to Titus. • Zenas<\/em> was probably an expert in Roman law or a Roman jurist (the same word for lawyer<\/em> is in Luke 7:30; 10:25); his pagan name (“gift of Zeus”) makes it unlikely that he was an expert in Jewish law. • Apollos<\/em> is presumably the same man as in Acts 18:24; 19:1; 1 Cor 1:12; 3:4-6, 22; 4:6; 16:12. • everything they need:<\/em> See 1 Tim 3:2; 3 Jn 1:5-8; cp. Rom 15:24; 1 Cor 16:6, 11; 2 Cor 1:16.<\/p>","content_en":"3:13<\/strong> Zenas<\/em> and Apollos<\/em> were involved in spreading the Good News, and they might have been the couriers of this letter to Titus. • Zenas<\/em> was probably an expert in Roman law or a Roman jurist (the same word for lawyer<\/em> is in Luke 7:30; 10:25); his pagan name (“gift of Zeus”) makes it unlikely that he was an expert in Jewish law. • Apollos<\/em> is presumably the same man as in Acts 18:24; 19:1; 1 Cor 1:12; 3:4-6, 22; 4:6; 16:12. • everything they need:<\/em> See 1 Tim 3:2; 3 Jn 1:5-8; cp. Rom 15:24; 1 Cor 16:6, 11; 2 Cor 1:16.<\/p>","summary_ro":"3:13 Zenas and Apollos were involved in spreading the Good News, and they might have been the couriers of this letter to Titus. • Zenas was probably an expert in Roman law or a Roman jurist (the same word for lawyer is in Luke 7:30; 10:25); his pagan name (“gift of Zeus”) makes it unlikely that he was an expert in Jewish law. • Apollos is presumably the same man as in Acts 18:24; 19:1; 1 Cor 1:12; 3:4-6, 22; 4:6; 16:12. • everything they need: See 1 Tim 3:2; 3 Jn 1:5-8; cp. Rom 15:24; 1 Cor 1...","summary_en":"3:13 Zenas and Apollos were involved in spreading the Good News, and they might have been the couriers of this letter to Titus. • Zenas was probably an expert in Roman law or a Roman jurist (the same word for lawyer is in Luke 7:30; 10:25); his pagan name (“gift of Zeus”) makes it unlikely that he was an expert in Jewish law. • Apollos is presumably the same man as in Acts 18:24; 19:1; 1 Cor 1:12; 3:4-6, 22; 4:6; 16:12. • everything they need: See 1 Tim 3:2; 3 Jn 1:5-8; cp. Rom 15:24; 1 Cor 1...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141565,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:13","title_en":"Study Note: Tit 3:13","content_ro":"3:13<\/strong> Zenas<\/em> and Apollos<\/em> were involved in spreading the Good News, and they might have been the couriers of this letter to Titus. • Zenas<\/em> was probably an expert in Roman law or a Roman jurist (the same word for lawyer<\/em> is in Luke 7:30; 10:25); his pagan name (“gift of Zeus”) makes it unlikely that he was an expert in Jewish law. • Apollos<\/em> is presumably the same man as in Acts 18:24; 19:1; 1 Cor 1:12; 3:4-6, 22; 4:6; 16:12. • everything they need:<\/em> See 1 Tim 3:2; 3 Jn 1:5-8; cp. Rom 15:24; 1 Cor 16:6, 11; 2 Cor 1:16.<\/p>","content_en":"3:13<\/strong> Zenas<\/em> and Apollos<\/em> were involved in spreading the Good News, and they might have been the couriers of this letter to Titus. • Zenas<\/em> was probably an expert in Roman law or a Roman jurist (the same word for lawyer<\/em> is in Luke 7:30; 10:25); his pagan name (“gift of Zeus”) makes it unlikely that he was an expert in Jewish law. • Apollos<\/em> is presumably the same man as in Acts 18:24; 19:1; 1 Cor 1:12; 3:4-6, 22; 4:6; 16:12. • everything they need:<\/em> See 1 Tim 3:2; 3 Jn 1:5-8; cp. Rom 15:24; 1 Cor 16:6, 11; 2 Cor 1:16.<\/p>","summary_ro":"3:13 Zenas and Apollos were involved in spreading the Good News, and they might have been the couriers of this letter to Titus. • Zenas was probably an expert in Roman law or a Roman jurist (the same word for lawyer is in Luke 7:30; 10:25); his pagan name (“gift of Zeus”) makes it unlikely that he was an expert in Jewish law. • Apollos is presumably the same man as in Acts 18:24; 19:1; 1 Cor 1:12; 3:4-6, 22; 4:6; 16:12. • everything they need: See 1 Tim 3:2; 3 Jn 1:5-8; cp. Rom 15:24; 1 Cor 1...","summary_en":"3:13 Zenas and Apollos were involved in spreading the Good News, and they might have been the couriers of this letter to Titus. • Zenas was probably an expert in Roman law or a Roman jurist (the same word for lawyer is in Luke 7:30; 10:25); his pagan name (“gift of Zeus”) makes it unlikely that he was an expert in Jewish law. • Apollos is presumably the same man as in Acts 18:24; 19:1; 1 Cor 1:12; 3:4-6, 22; 4:6; 16:12. • everything they need: See 1 Tim 3:2; 3 Jn 1:5-8; cp. Rom 15:24; 1 Cor 1...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":58688,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:14","title_en":"Study Note: Tit 3:14","content_ro":"3:14<\/strong> This final exhortation is connected to the responsibility to take care of Zenas and Apollos (see Rom 12:13; Eph 4:28; 1 Thes 4:11; 1 Tim 5:8, 16; 6:18). • Our people must<\/em> involve themselves in the life-giving ministry of the Good News rather than in the unproductive<\/em> speculations of the false teachers.<\/p>","content_en":"3:14<\/strong> This final exhortation is connected to the responsibility to take care of Zenas and Apollos (see Rom 12:13; Eph 4:28; 1 Thes 4:11; 1 Tim 5:8, 16; 6:18). • Our people must<\/em> involve themselves in the life-giving ministry of the Good News rather than in the unproductive<\/em> speculations of the false teachers.<\/p>","summary_ro":"3:14 This final exhortation is connected to the responsibility to take care of Zenas and Apollos (see Rom 12:13; Eph 4:28; 1 Thes 4:11; 1 Tim 5:8, 16; 6:18). • Our people must involve themselves in the life-giving ministry of the Good News rather than in the unproductive speculations of the false teachers.","summary_en":"3:14 This final exhortation is connected to the responsibility to take care of Zenas and Apollos (see Rom 12:13; Eph 4:28; 1 Thes 4:11; 1 Tim 5:8, 16; 6:18). • Our people must involve themselves in the life-giving ministry of the Good News rather than in the unproductive speculations of the false teachers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86314,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:14","title_en":"Study Note: Tit 3:14","content_ro":"3:14<\/strong> This final exhortation is connected to the responsibility to take care of Zenas and Apollos (see Rom 12:13; Eph 4:28; 1 Thes 4:11; 1 Tim 5:8, 16; 6:18). • Our people must<\/em> involve themselves in the life-giving ministry of the Good News rather than in the unproductive<\/em> speculations of the false teachers.<\/p>","content_en":"3:14<\/strong> This final exhortation is connected to the responsibility to take care of Zenas and Apollos (see Rom 12:13; Eph 4:28; 1 Thes 4:11; 1 Tim 5:8, 16; 6:18). • Our people must<\/em> involve themselves in the life-giving ministry of the Good News rather than in the unproductive<\/em> speculations of the false teachers.<\/p>","summary_ro":"3:14 This final exhortation is connected to the responsibility to take care of Zenas and Apollos (see Rom 12:13; Eph 4:28; 1 Thes 4:11; 1 Tim 5:8, 16; 6:18). • Our people must involve themselves in the life-giving ministry of the Good News rather than in the unproductive speculations of the false teachers.","summary_en":"3:14 This final exhortation is connected to the responsibility to take care of Zenas and Apollos (see Rom 12:13; Eph 4:28; 1 Thes 4:11; 1 Tim 5:8, 16; 6:18). • Our people must involve themselves in the life-giving ministry of the Good News rather than in the unproductive speculations of the false teachers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113940,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:14","title_en":"Study Note: Tit 3:14","content_ro":"3:14<\/strong> This final exhortation is connected to the responsibility to take care of Zenas and Apollos (see Rom 12:13; Eph 4:28; 1 Thes 4:11; 1 Tim 5:8, 16; 6:18). • Our people must<\/em> involve themselves in the life-giving ministry of the Good News rather than in the unproductive<\/em> speculations of the false teachers.<\/p>","content_en":"3:14<\/strong> This final exhortation is connected to the responsibility to take care of Zenas and Apollos (see Rom 12:13; Eph 4:28; 1 Thes 4:11; 1 Tim 5:8, 16; 6:18). • Our people must<\/em> involve themselves in the life-giving ministry of the Good News rather than in the unproductive<\/em> speculations of the false teachers.<\/p>","summary_ro":"3:14 This final exhortation is connected to the responsibility to take care of Zenas and Apollos (see Rom 12:13; Eph 4:28; 1 Thes 4:11; 1 Tim 5:8, 16; 6:18). • Our people must involve themselves in the life-giving ministry of the Good News rather than in the unproductive speculations of the false teachers.","summary_en":"3:14 This final exhortation is connected to the responsibility to take care of Zenas and Apollos (see Rom 12:13; Eph 4:28; 1 Thes 4:11; 1 Tim 5:8, 16; 6:18). • Our people must involve themselves in the life-giving ministry of the Good News rather than in the unproductive speculations of the false teachers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141566,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:14","title_en":"Study Note: Tit 3:14","content_ro":"3:14<\/strong> This final exhortation is connected to the responsibility to take care of Zenas and Apollos (see Rom 12:13; Eph 4:28; 1 Thes 4:11; 1 Tim 5:8, 16; 6:18). • Our people must<\/em> involve themselves in the life-giving ministry of the Good News rather than in the unproductive<\/em> speculations of the false teachers.<\/p>","content_en":"3:14<\/strong> This final exhortation is connected to the responsibility to take care of Zenas and Apollos (see Rom 12:13; Eph 4:28; 1 Thes 4:11; 1 Tim 5:8, 16; 6:18). • Our people must<\/em> involve themselves in the life-giving ministry of the Good News rather than in the unproductive<\/em> speculations of the false teachers.<\/p>","summary_ro":"3:14 This final exhortation is connected to the responsibility to take care of Zenas and Apollos (see Rom 12:13; Eph 4:28; 1 Thes 4:11; 1 Tim 5:8, 16; 6:18). • Our people must involve themselves in the life-giving ministry of the Good News rather than in the unproductive speculations of the false teachers.","summary_en":"3:14 This final exhortation is connected to the responsibility to take care of Zenas and Apollos (see Rom 12:13; Eph 4:28; 1 Thes 4:11; 1 Tim 5:8, 16; 6:18). • Our people must involve themselves in the life-giving ministry of the Good News rather than in the unproductive speculations of the false teachers.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":58689,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:15","title_en":"Study Note: Tit 3:15","content_ro":"3:15<\/strong> you all:<\/em> The letter was addressed to Titus (1:4), but the whole church was the audience for the letter.<\/p>","content_en":"3:15<\/strong> you all:<\/em> The letter was addressed to Titus (1:4), but the whole church was the audience for the letter.<\/p>","summary_ro":"3:15 you all: The letter was addressed to Titus (1:4), but the whole church was the audience for the letter.","summary_en":"3:15 you all: The letter was addressed to Titus (1:4), but the whole church was the audience for the letter.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86315,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:15","title_en":"Study Note: Tit 3:15","content_ro":"3:15<\/strong> you all:<\/em> The letter was addressed to Titus (1:4), but the whole church was the audience for the letter.<\/p>","content_en":"3:15<\/strong> you all:<\/em> The letter was addressed to Titus (1:4), but the whole church was the audience for the letter.<\/p>","summary_ro":"3:15 you all: The letter was addressed to Titus (1:4), but the whole church was the audience for the letter.","summary_en":"3:15 you all: The letter was addressed to Titus (1:4), but the whole church was the audience for the letter.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113941,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:15","title_en":"Study Note: Tit 3:15","content_ro":"3:15<\/strong> you all:<\/em> The letter was addressed to Titus (1:4), but the whole church was the audience for the letter.<\/p>","content_en":"3:15<\/strong> you all:<\/em> The letter was addressed to Titus (1:4), but the whole church was the audience for the letter.<\/p>","summary_ro":"3:15 you all: The letter was addressed to Titus (1:4), but the whole church was the audience for the letter.","summary_en":"3:15 you all: The letter was addressed to Titus (1:4), but the whole church was the audience for the letter.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141567,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Tit 3:15","title_en":"Study Note: Tit 3:15","content_ro":"3:15<\/strong> you all:<\/em> The letter was addressed to Titus (1:4), but the whole church was the audience for the letter.<\/p>","content_en":"3:15<\/strong> you all:<\/em> The letter was addressed to Titus (1:4), but the whole church was the audience for the letter.<\/p>","summary_ro":"3:15 you all: The letter was addressed to Titus (1:4), but the whole church was the audience for the letter.","summary_en":"3:15 you all: The letter was addressed to Titus (1:4), but the whole church was the audience for the letter.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}

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