1 Ioan 3
1 Vedeţi ce dragoste ne-a arătat Tatăl, să ne numim copii ai lui Dumnezeu! Şi sântem. Lumea nu ne cunoaşte, pentrucă nu L-a cunoscut nici pe El.
2 Prea iubiţilor, acum sântem copii ai lui Dumnezeu. Şi ce vom fi, nu s-a arătat încă. Dar ştim că atunci când Se va arăta El, vom fi ca El; pentrucă Îl vom vedea aşa cum este.
3 Oricine are nădejdea aceasta în El, se curăţeşte, după cum El este curat.
4 Oricine face păcat, face şi fărădelege; şi păcatul este fărădelege.
5 Şi ştiţi că El S-a arătat ca să ia păcatele; şi în El nu este păcat.
6 Oricine rămâne în El, nu păcătuieşte; oricine păcătuieşte, nu L-a văzut, nici nu L-a cunoscut.
7 Copilaşilor, nimeni să nu vă înşele! Cine trăieşte în neprihănire, este neprihănit, cum El însuş este neprihănit.
8 Cine păcătuieşte, este dela diavolul, căci diavolul păcătuieşte dela început. Fiul lui Dumnezeu S-a arătat ca să nimicească lucrările diavolului.
9 Oricine este născut din Dumnezeu, nu păcătuieşte, pentrucă sămânţa Lui rămâne în el; şi nu poate păcătui, fiindcă este născut din Dumnezeu.
10 Prin aceasta se cunosc copiii lui Dumnezeu şi copiii diavolului. Oricine nu trăieşte în neprihănire, nu este dela Dumnezeu; nici cine nu iubeşte pe fratele său.
11 Căci vestirea, pe care aţi auzit-o dela început, este aceasta: să ne iubim unii pe alţii;
12 nu cum a fost Cain, care era dela cel rău, şi a ucis pe fratele său. Şi pentruce l-a ucis? Pentrucă faptele lui erau rele, iar ale fratelui său erau neprihănite.
13 Nu vă miraţi, fraţilor, dacă vă urăşte lumea.
14 Noi ştim că am trecut din moarte la viaţă, pentrucă iubim pe fraţi. Cine nu iubeşte pe fratele său, rămâne în moarte.
15 Oricine urăşte pe fratele său, este un ucigaş; şi ştiţi că niciun ucigaş n-are viaţa vecinică rămânând în el.
16 Noi am cunoscut dragostea Lui prin aceea că El Şi-a dat viaţa pentru noi; şi noi deci trebuie să ne dăm viaţa pentru fraţi.
17 Dar cine are bogăţiile lumii acesteia, şi vede pe fratele său în nevoie, şi îşi închide inima faţă de el, cum rămâne în el dragostea de Dumnezeu?
18 Copilaşilor, să nu iubim cu vorba, nici cu limba, ci cu fapta şi cu adevărul.
19 Prin aceasta vom cunoaşte că sântem din adevăr, şi ne vom linişti inimile înaintea Lui,
20 ori în ce ne osândeşte inima noastră; căci Dumnezeu este mai mare decât inima noastră, şi cunoaşte toate lucrurile.
21 Prea iubiţilor, dacă nu ne osândeşte inima noastră, avem îndrăzneală la Dumnezeu.
22 Şi orice vom cere, vom căpăta dela El, fiindcă păzim poruncile Lui, şi facem ce este plăcut înaintea Lui.
23 Şi porunca Lui este să credem în Numele Fiului Său Isus Hristos, şi să ne iubim unii pe alţii, cum ne-a poruncit El.
24 Cine păzeşte poruncile Lui, rămâne în El, şi El în el. Şi cunoaştem că El rămâne în noi prin Duhul, pe care ni L-a dat.
{"verseMap":{"1":[{"id":634,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adoption","title_en":"Adoption","content_ro":"<h3>ADOPTION<\/h3>\n<p>Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common <span>kjv<\/span> expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18).<\/p>\n<p>According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, <span>kjv<\/span>); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoption through which this happens has its origin in God’s love and its foundation in Jesus Christ who is uniquely the Son of God. Theologians regard the term “Son of God” as referring preeminently to Christ’s deity (Mt 11:25-27; 16:16-17), for he is one in substance and glory with the Father. As the second person of the Trinity, Christ is distinguished from the Father as “the only begotten Son.” Believers in Christ, although “adopted,” are never seen as on a par with the uncreated, divine Son.<\/p>\n<p>Nevertheless, in the beloved Son, sinners have been loved and predestined by God the Father to become his children by adoption (Eph 1:4-6). That adoption is secured by Christ the Redeemer; through his death and resurrection he destroyed sin and its death penalty, restoring the righteousness and life requisite for the status of sonship. Christ is the head of the “new covenant” as its mediator and guarantor. His brothers and sisters, as its beneficiaries, become God’s heirs, and his joint heirs (Rom 8:17). God gives to them the Holy Spirit, the Spirit of his Son, as the Spirit of adoption (Rom 8:15; Gal 4:6). The indwelling Spirit gives believers assurance that they are indeed God’s children and enables them to cry out to God as Father (Rom 8:15-16). Such intimacy with the Creator and Savior in prayer is one privilege of adoption.<\/p>\n<p>Adoption was a privilege given to God’s people under the “old covenant” (Rom 9:4). Both Israel as a whole and individual Israelites knew God as Father (Is 64:8-9; Hos 11:1). Since the NT regards adoption as ultimately possible only through Jesus Christ, Israel’s adoption before the Incarnation was an under-age sonship comparable to the status of servanthood (Gal 4:1-7). In Jesus the privilege of mature sonship was extended to include both Jews and Gentiles (Gal 3:25-29). Though adoption is a benefit enjoyed in the present experience of God’s people (1 Jn 3:1), its full extent is realized only at their resurrection from the dead (Rom 8:21-23).<\/p>","content_en":"<h3>ADOPTION<\/h3>\n<p>Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common <span>kjv<\/span> expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18).<\/p>\n<p>According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, <span>kjv<\/span>); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoption through which this happens has its origin in God’s love and its foundation in Jesus Christ who is uniquely the Son of God. Theologians regard the term “Son of God” as referring preeminently to Christ’s deity (Mt 11:25-27; 16:16-17), for he is one in substance and glory with the Father. As the second person of the Trinity, Christ is distinguished from the Father as “the only begotten Son.” Believers in Christ, although “adopted,” are never seen as on a par with the uncreated, divine Son.<\/p>\n<p>Nevertheless, in the beloved Son, sinners have been loved and predestined by God the Father to become his children by adoption (Eph 1:4-6). That adoption is secured by Christ the Redeemer; through his death and resurrection he destroyed sin and its death penalty, restoring the righteousness and life requisite for the status of sonship. Christ is the head of the “new covenant” as its mediator and guarantor. His brothers and sisters, as its beneficiaries, become God’s heirs, and his joint heirs (Rom 8:17). God gives to them the Holy Spirit, the Spirit of his Son, as the Spirit of adoption (Rom 8:15; Gal 4:6). The indwelling Spirit gives believers assurance that they are indeed God’s children and enables them to cry out to God as Father (Rom 8:15-16). Such intimacy with the Creator and Savior in prayer is one privilege of adoption.<\/p>\n<p>Adoption was a privilege given to God’s people under the “old covenant” (Rom 9:4). Both Israel as a whole and individual Israelites knew God as Father (Is 64:8-9; Hos 11:1). Since the NT regards adoption as ultimately possible only through Jesus Christ, Israel’s adoption before the Incarnation was an under-age sonship comparable to the status of servanthood (Gal 4:1-7). In Jesus the privilege of mature sonship was extended to include both Jews and Gentiles (Gal 3:25-29). Though adoption is a benefit enjoyed in the present experience of God’s people (1 Jn 3:1), its full extent is realized only at their resurrection from the dead (Rom 8:21-23).<\/p>","summary_ro":"ADOPTION Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common kjv expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18). According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, kjv); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoptio...","summary_en":"ADOPTION Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common kjv expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18). According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, kjv); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoptio...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20277,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59211,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:1","title_en":"Study Note: 1 Ioan 3:1","content_ro":"<p><strong>3:1-3<\/strong> When Christ returns, <em>we will be like him, for we will see him as he really is<\/em>. God’s children bear the image of Christ and will share in his glory (see Rom 8:18-30). • Those who have this hope <em>keep themselves pure<\/em><em>,<\/em> seeking to become more like Christ in anticipation of his glorious appearing. It is partly for this reason that God’s children will not be ashamed when Christ comes (1 Jn 2:29).<\/p>","content_en":"<p><strong>3:1-3<\/strong> When Christ returns, <em>we will be like him, for we will see him as he really is<\/em>. God’s children bear the image of Christ and will share in his glory (see Rom 8:18-30). • Those who have this hope <em>keep themselves pure<\/em><em>,<\/em> seeking to become more like Christ in anticipation of his glorious appearing. It is partly for this reason that God’s children will not be ashamed when Christ comes (1 Jn 2:29).<\/p>","summary_ro":"3:1-3 When Christ returns, we will be like him, for we will see him as he really is. God’s children bear the image of Christ and will share in his glory (see Rom 8:18-30). • Those who have this hope keep themselves pure, seeking to become more like Christ in anticipation of his glorious appearing. It is partly for this reason that God’s children will not be ashamed when Christ comes (1 Jn 2:29).","summary_en":"3:1-3 When Christ returns, we will be like him, for we will see him as he really is. God’s children bear the image of Christ and will share in his glory (see Rom 8:18-30). • Those who have this hope keep themselves pure, seeking to become more like Christ in anticipation of his glorious appearing. It is partly for this reason that God’s children will not be ashamed when Christ comes (1 Jn 2:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86837,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:1","title_en":"Study Note: 1 Ioan 3:1","content_ro":"<p><strong>3:1-3<\/strong> When Christ returns, <em>we will be like him, for we will see him as he really is<\/em>. God’s children bear the image of Christ and will share in his glory (see Rom 8:18-30). • Those who have this hope <em>keep themselves pure<\/em><em>,<\/em> seeking to become more like Christ in anticipation of his glorious appearing. It is partly for this reason that God’s children will not be ashamed when Christ comes (1 Jn 2:29).<\/p>","content_en":"<p><strong>3:1-3<\/strong> When Christ returns, <em>we will be like him, for we will see him as he really is<\/em>. God’s children bear the image of Christ and will share in his glory (see Rom 8:18-30). • Those who have this hope <em>keep themselves pure<\/em><em>,<\/em> seeking to become more like Christ in anticipation of his glorious appearing. It is partly for this reason that God’s children will not be ashamed when Christ comes (1 Jn 2:29).<\/p>","summary_ro":"3:1-3 When Christ returns, we will be like him, for we will see him as he really is. God’s children bear the image of Christ and will share in his glory (see Rom 8:18-30). • Those who have this hope keep themselves pure, seeking to become more like Christ in anticipation of his glorious appearing. It is partly for this reason that God’s children will not be ashamed when Christ comes (1 Jn 2:29).","summary_en":"3:1-3 When Christ returns, we will be like him, for we will see him as he really is. God’s children bear the image of Christ and will share in his glory (see Rom 8:18-30). • Those who have this hope keep themselves pure, seeking to become more like Christ in anticipation of his glorious appearing. It is partly for this reason that God’s children will not be ashamed when Christ comes (1 Jn 2:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114463,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:1","title_en":"Study Note: 1 Ioan 3:1","content_ro":"<p><strong>3:1-3<\/strong> When Christ returns, <em>we will be like him, for we will see him as he really is<\/em>. God’s children bear the image of Christ and will share in his glory (see Rom 8:18-30). • Those who have this hope <em>keep themselves pure<\/em><em>,<\/em> seeking to become more like Christ in anticipation of his glorious appearing. It is partly for this reason that God’s children will not be ashamed when Christ comes (1 Jn 2:29).<\/p>","content_en":"<p><strong>3:1-3<\/strong> When Christ returns, <em>we will be like him, for we will see him as he really is<\/em>. God’s children bear the image of Christ and will share in his glory (see Rom 8:18-30). • Those who have this hope <em>keep themselves pure<\/em><em>,<\/em> seeking to become more like Christ in anticipation of his glorious appearing. It is partly for this reason that God’s children will not be ashamed when Christ comes (1 Jn 2:29).<\/p>","summary_ro":"3:1-3 When Christ returns, we will be like him, for we will see him as he really is. God’s children bear the image of Christ and will share in his glory (see Rom 8:18-30). • Those who have this hope keep themselves pure, seeking to become more like Christ in anticipation of his glorious appearing. It is partly for this reason that God’s children will not be ashamed when Christ comes (1 Jn 2:29).","summary_en":"3:1-3 When Christ returns, we will be like him, for we will see him as he really is. God’s children bear the image of Christ and will share in his glory (see Rom 8:18-30). • Those who have this hope keep themselves pure, seeking to become more like Christ in anticipation of his glorious appearing. It is partly for this reason that God’s children will not be ashamed when Christ comes (1 Jn 2:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142089,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:1","title_en":"Study Note: 1 Ioan 3:1","content_ro":"<p><strong>3:1-3<\/strong> When Christ returns, <em>we will be like him, for we will see him as he really is<\/em>. God’s children bear the image of Christ and will share in his glory (see Rom 8:18-30). • Those who have this hope <em>keep themselves pure<\/em><em>,<\/em> seeking to become more like Christ in anticipation of his glorious appearing. It is partly for this reason that God’s children will not be ashamed when Christ comes (1 Jn 2:29).<\/p>","content_en":"<p><strong>3:1-3<\/strong> When Christ returns, <em>we will be like him, for we will see him as he really is<\/em>. God’s children bear the image of Christ and will share in his glory (see Rom 8:18-30). • Those who have this hope <em>keep themselves pure<\/em><em>,<\/em> seeking to become more like Christ in anticipation of his glorious appearing. It is partly for this reason that God’s children will not be ashamed when Christ comes (1 Jn 2:29).<\/p>","summary_ro":"3:1-3 When Christ returns, we will be like him, for we will see him as he really is. God’s children bear the image of Christ and will share in his glory (see Rom 8:18-30). • Those who have this hope keep themselves pure, seeking to become more like Christ in anticipation of his glorious appearing. It is partly for this reason that God’s children will not be ashamed when Christ comes (1 Jn 2:29).","summary_en":"3:1-3 When Christ returns, we will be like him, for we will see him as he really is. God’s children bear the image of Christ and will share in his glory (see Rom 8:18-30). • Those who have this hope keep themselves pure, seeking to become more like Christ in anticipation of his glorious appearing. It is partly for this reason that God’s children will not be ashamed when Christ comes (1 Jn 2:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60883,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant Love","title_en":"God’s Covenant Love","content_ro":"<h3>God’s Covenant Love<\/h3>\n<p>Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people.<\/p>\n<p>In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection in exchange for their loyal service. Similarly, God chose Israel to be his servant nation not because the Israelites deserved it but because he loved them (Deut 7:6-11). Put another way, he loved them because he had chosen them. The strongest affirmation of God’s love-choice can be found in Malachi 1:2-3: God chose Jacob but rejected Esau (see also Rom 9:13-26).<\/p>\n<p>The special covenantal relationship that God had with Israel was extended to include both Jews and Gentiles through Jesus Christ (Acts 10:1–11:18; Eph 2:11-22). This new covenant was established through the ultimate demonstration of God’s love in the suffering and death of his son (Luke 22:20; John 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:6-11; 33:3; Isa 49:14-18; Hos 11:1-11; Mal 1:2-3; Matt 3:16-17; Luke 15:1-32; John 3:16; 16:25-27; Rom 5:6-8; 9:13-26; Eph 1:4; 2:4-7; Heb 12:6-11; 1 Jn 3:1; 4:8-9, 16<\/p>","content_en":"<h3>God’s Covenant Love<\/h3>\n<p>Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people.<\/p>\n<p>In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection in exchange for their loyal service. Similarly, God chose Israel to be his servant nation not because the Israelites deserved it but because he loved them (Deut 7:6-11). Put another way, he loved them because he had chosen them. The strongest affirmation of God’s love-choice can be found in Malachi 1:2-3: God chose Jacob but rejected Esau (see also Rom 9:13-26).<\/p>\n<p>The special covenantal relationship that God had with Israel was extended to include both Jews and Gentiles through Jesus Christ (Acts 10:1–11:18; Eph 2:11-22). This new covenant was established through the ultimate demonstration of God’s love in the suffering and death of his son (Luke 22:20; John 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:6-11; 33:3; Isa 49:14-18; Hos 11:1-11; Mal 1:2-3; Matt 3:16-17; Luke 15:1-32; John 3:16; 16:25-27; Rom 5:6-8; 9:13-26; Eph 1:4; 2:4-7; Heb 12:6-11; 1 Jn 3:1; 4:8-9, 16<\/p>","summary_ro":"God’s Covenant Love Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people. In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection ...","summary_en":"God’s Covenant Love Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people. In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66394,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Miracles","title_en":"Miracles","content_ro":"<h3>Miracles<\/h3>\n<p>Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in more than the miracle itself (see John 12:37). Miracles remind us of the truth that anything is possible for God (Mark 9:21-23; cp. Matt 19:26; Mark 10:27; Luke 1:37; 18:27).<\/p>\n<p>Jesus performed many miracles during his ministry including physical healings, exorcisms, nature miracles, and raising the dead. Jesus demonstrated a deep love for humankind in the way he responded to people’s needs, and many people followed him in response to his miracles (John 6:2), though he cautioned against following him just because of the miracles (John 6:26). Perhaps the three greatest miracles that occurred in relation to Jesus are (1) his coming as the Word of God in human flesh (John 1:14), (2) his glorious resurrection from the dead (Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:1-31; Acts 1:3; 1 Cor 15:3-8; cp Acts 23:6; 26:8), and (3) the miracle of the new birth (John 3:3-8; Gal 2:20; Eph 2:8-10). The coming of Jesus into the world to be the Savior and to die for our sins shows us how much God loves us (John 3:16; Rom 5:8; 8:32; Eph 2:4-5; 1 Jn 3:1-2). The fact that God raised Jesus from the dead reveals God’s power over death and gives us a living hope, the promise of eternal life (1 Pet 1:3-9). And the person who puts faith in Jesus Christ as Savior and Lord is born anew as a child of God and receives eternal life (John 1:12; 3:36; Rom 5:1-2; 1 Jn 5:11-13).<\/p>\n<p>The miraculous activity of Jesus continued in the work of his followers, as demonstrated throughout the book of Acts (e.g., Acts 3:1-11; 5:12-15; 6:8; 8:6-7; 9:32-42; 14:3). Filled with the Holy Spirit, the apostles and other Christian leaders performed these miraculous signs, wonders, and mighty works, often in order to offer tangible evidence of the power and truth of the Christian message (14:3; see John 3:2; Heb 2:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 19:23-26; 28:1-20; Mark 10:23-27; Luke 1:30-38; 18:24-27; 24:1-53; John 1:12-14; 3:2-8, 16; 20:1–21:25; Acts 4:29-31; 5:12-16; 6:8; 8:4-23; 9:32-42; 14:3-4; 26:8; Rom 5:1, 8; 8:32; Eph 2:4-5, 8-10; Heb 2:4; 1 Pet 1:3-5; 1 Jn 5:12-13<\/p>","content_en":"<h3>Miracles<\/h3>\n<p>Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in more than the miracle itself (see John 12:37). Miracles remind us of the truth that anything is possible for God (Mark 9:21-23; cp. Matt 19:26; Mark 10:27; Luke 1:37; 18:27).<\/p>\n<p>Jesus performed many miracles during his ministry including physical healings, exorcisms, nature miracles, and raising the dead. Jesus demonstrated a deep love for humankind in the way he responded to people’s needs, and many people followed him in response to his miracles (John 6:2), though he cautioned against following him just because of the miracles (John 6:26). Perhaps the three greatest miracles that occurred in relation to Jesus are (1) his coming as the Word of God in human flesh (John 1:14), (2) his glorious resurrection from the dead (Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:1-31; Acts 1:3; 1 Cor 15:3-8; cp Acts 23:6; 26:8), and (3) the miracle of the new birth (John 3:3-8; Gal 2:20; Eph 2:8-10). The coming of Jesus into the world to be the Savior and to die for our sins shows us how much God loves us (John 3:16; Rom 5:8; 8:32; Eph 2:4-5; 1 Jn 3:1-2). The fact that God raised Jesus from the dead reveals God’s power over death and gives us a living hope, the promise of eternal life (1 Pet 1:3-9). And the person who puts faith in Jesus Christ as Savior and Lord is born anew as a child of God and receives eternal life (John 1:12; 3:36; Rom 5:1-2; 1 Jn 5:11-13).<\/p>\n<p>The miraculous activity of Jesus continued in the work of his followers, as demonstrated throughout the book of Acts (e.g., Acts 3:1-11; 5:12-15; 6:8; 8:6-7; 9:32-42; 14:3). Filled with the Holy Spirit, the apostles and other Christian leaders performed these miraculous signs, wonders, and mighty works, often in order to offer tangible evidence of the power and truth of the Christian message (14:3; see John 3:2; Heb 2:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 19:23-26; 28:1-20; Mark 10:23-27; Luke 1:30-38; 18:24-27; 24:1-53; John 1:12-14; 3:2-8, 16; 20:1–21:25; Acts 4:29-31; 5:12-16; 6:8; 8:4-23; 9:32-42; 14:3-4; 26:8; Rom 5:1, 8; 8:32; Eph 2:4-5, 8-10; Heb 2:4; 1 Pet 1:3-5; 1 Jn 5:12-13<\/p>","summary_ro":"Miracles Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in ...","summary_en":"Miracles Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88509,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant Love","title_en":"God’s Covenant Love","content_ro":"<h3>God’s Covenant Love<\/h3>\n<p>Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people.<\/p>\n<p>In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection in exchange for their loyal service. Similarly, God chose Israel to be his servant nation not because the Israelites deserved it but because he loved them (Deut 7:6-11). Put another way, he loved them because he had chosen them. The strongest affirmation of God’s love-choice can be found in Malachi 1:2-3: God chose Jacob but rejected Esau (see also Rom 9:13-26).<\/p>\n<p>The special covenantal relationship that God had with Israel was extended to include both Jews and Gentiles through Jesus Christ (Acts 10:1–11:18; Eph 2:11-22). This new covenant was established through the ultimate demonstration of God’s love in the suffering and death of his son (Luke 22:20; John 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:6-11; 33:3; Isa 49:14-18; Hos 11:1-11; Mal 1:2-3; Matt 3:16-17; Luke 15:1-32; John 3:16; 16:25-27; Rom 5:6-8; 9:13-26; Eph 1:4; 2:4-7; Heb 12:6-11; 1 Jn 3:1; 4:8-9, 16<\/p>","content_en":"<h3>God’s Covenant Love<\/h3>\n<p>Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people.<\/p>\n<p>In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection in exchange for their loyal service. Similarly, God chose Israel to be his servant nation not because the Israelites deserved it but because he loved them (Deut 7:6-11). Put another way, he loved them because he had chosen them. The strongest affirmation of God’s love-choice can be found in Malachi 1:2-3: God chose Jacob but rejected Esau (see also Rom 9:13-26).<\/p>\n<p>The special covenantal relationship that God had with Israel was extended to include both Jews and Gentiles through Jesus Christ (Acts 10:1–11:18; Eph 2:11-22). This new covenant was established through the ultimate demonstration of God’s love in the suffering and death of his son (Luke 22:20; John 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:6-11; 33:3; Isa 49:14-18; Hos 11:1-11; Mal 1:2-3; Matt 3:16-17; Luke 15:1-32; John 3:16; 16:25-27; Rom 5:6-8; 9:13-26; Eph 1:4; 2:4-7; Heb 12:6-11; 1 Jn 3:1; 4:8-9, 16<\/p>","summary_ro":"God’s Covenant Love Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people. In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection ...","summary_en":"God’s Covenant Love Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people. In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94020,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Miracles","title_en":"Miracles","content_ro":"<h3>Miracles<\/h3>\n<p>Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in more than the miracle itself (see John 12:37). Miracles remind us of the truth that anything is possible for God (Mark 9:21-23; cp. Matt 19:26; Mark 10:27; Luke 1:37; 18:27).<\/p>\n<p>Jesus performed many miracles during his ministry including physical healings, exorcisms, nature miracles, and raising the dead. Jesus demonstrated a deep love for humankind in the way he responded to people’s needs, and many people followed him in response to his miracles (John 6:2), though he cautioned against following him just because of the miracles (John 6:26). Perhaps the three greatest miracles that occurred in relation to Jesus are (1) his coming as the Word of God in human flesh (John 1:14), (2) his glorious resurrection from the dead (Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:1-31; Acts 1:3; 1 Cor 15:3-8; cp Acts 23:6; 26:8), and (3) the miracle of the new birth (John 3:3-8; Gal 2:20; Eph 2:8-10). The coming of Jesus into the world to be the Savior and to die for our sins shows us how much God loves us (John 3:16; Rom 5:8; 8:32; Eph 2:4-5; 1 Jn 3:1-2). The fact that God raised Jesus from the dead reveals God’s power over death and gives us a living hope, the promise of eternal life (1 Pet 1:3-9). And the person who puts faith in Jesus Christ as Savior and Lord is born anew as a child of God and receives eternal life (John 1:12; 3:36; Rom 5:1-2; 1 Jn 5:11-13).<\/p>\n<p>The miraculous activity of Jesus continued in the work of his followers, as demonstrated throughout the book of Acts (e.g., Acts 3:1-11; 5:12-15; 6:8; 8:6-7; 9:32-42; 14:3). Filled with the Holy Spirit, the apostles and other Christian leaders performed these miraculous signs, wonders, and mighty works, often in order to offer tangible evidence of the power and truth of the Christian message (14:3; see John 3:2; Heb 2:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 19:23-26; 28:1-20; Mark 10:23-27; Luke 1:30-38; 18:24-27; 24:1-53; John 1:12-14; 3:2-8, 16; 20:1–21:25; Acts 4:29-31; 5:12-16; 6:8; 8:4-23; 9:32-42; 14:3-4; 26:8; Rom 5:1, 8; 8:32; Eph 2:4-5, 8-10; Heb 2:4; 1 Pet 1:3-5; 1 Jn 5:12-13<\/p>","content_en":"<h3>Miracles<\/h3>\n<p>Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in more than the miracle itself (see John 12:37). Miracles remind us of the truth that anything is possible for God (Mark 9:21-23; cp. Matt 19:26; Mark 10:27; Luke 1:37; 18:27).<\/p>\n<p>Jesus performed many miracles during his ministry including physical healings, exorcisms, nature miracles, and raising the dead. Jesus demonstrated a deep love for humankind in the way he responded to people’s needs, and many people followed him in response to his miracles (John 6:2), though he cautioned against following him just because of the miracles (John 6:26). Perhaps the three greatest miracles that occurred in relation to Jesus are (1) his coming as the Word of God in human flesh (John 1:14), (2) his glorious resurrection from the dead (Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:1-31; Acts 1:3; 1 Cor 15:3-8; cp Acts 23:6; 26:8), and (3) the miracle of the new birth (John 3:3-8; Gal 2:20; Eph 2:8-10). The coming of Jesus into the world to be the Savior and to die for our sins shows us how much God loves us (John 3:16; Rom 5:8; 8:32; Eph 2:4-5; 1 Jn 3:1-2). The fact that God raised Jesus from the dead reveals God’s power over death and gives us a living hope, the promise of eternal life (1 Pet 1:3-9). And the person who puts faith in Jesus Christ as Savior and Lord is born anew as a child of God and receives eternal life (John 1:12; 3:36; Rom 5:1-2; 1 Jn 5:11-13).<\/p>\n<p>The miraculous activity of Jesus continued in the work of his followers, as demonstrated throughout the book of Acts (e.g., Acts 3:1-11; 5:12-15; 6:8; 8:6-7; 9:32-42; 14:3). Filled with the Holy Spirit, the apostles and other Christian leaders performed these miraculous signs, wonders, and mighty works, often in order to offer tangible evidence of the power and truth of the Christian message (14:3; see John 3:2; Heb 2:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 19:23-26; 28:1-20; Mark 10:23-27; Luke 1:30-38; 18:24-27; 24:1-53; John 1:12-14; 3:2-8, 16; 20:1–21:25; Acts 4:29-31; 5:12-16; 6:8; 8:4-23; 9:32-42; 14:3-4; 26:8; Rom 5:1, 8; 8:32; Eph 2:4-5, 8-10; Heb 2:4; 1 Pet 1:3-5; 1 Jn 5:12-13<\/p>","summary_ro":"Miracles Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in ...","summary_en":"Miracles Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116135,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant Love","title_en":"God’s Covenant Love","content_ro":"<h3>God’s Covenant Love<\/h3>\n<p>Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people.<\/p>\n<p>In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection in exchange for their loyal service. Similarly, God chose Israel to be his servant nation not because the Israelites deserved it but because he loved them (Deut 7:6-11). Put another way, he loved them because he had chosen them. The strongest affirmation of God’s love-choice can be found in Malachi 1:2-3: God chose Jacob but rejected Esau (see also Rom 9:13-26).<\/p>\n<p>The special covenantal relationship that God had with Israel was extended to include both Jews and Gentiles through Jesus Christ (Acts 10:1–11:18; Eph 2:11-22). This new covenant was established through the ultimate demonstration of God’s love in the suffering and death of his son (Luke 22:20; John 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:6-11; 33:3; Isa 49:14-18; Hos 11:1-11; Mal 1:2-3; Matt 3:16-17; Luke 15:1-32; John 3:16; 16:25-27; Rom 5:6-8; 9:13-26; Eph 1:4; 2:4-7; Heb 12:6-11; 1 Jn 3:1; 4:8-9, 16<\/p>","content_en":"<h3>God’s Covenant Love<\/h3>\n<p>Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people.<\/p>\n<p>In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection in exchange for their loyal service. Similarly, God chose Israel to be his servant nation not because the Israelites deserved it but because he loved them (Deut 7:6-11). Put another way, he loved them because he had chosen them. The strongest affirmation of God’s love-choice can be found in Malachi 1:2-3: God chose Jacob but rejected Esau (see also Rom 9:13-26).<\/p>\n<p>The special covenantal relationship that God had with Israel was extended to include both Jews and Gentiles through Jesus Christ (Acts 10:1–11:18; Eph 2:11-22). This new covenant was established through the ultimate demonstration of God’s love in the suffering and death of his son (Luke 22:20; John 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:6-11; 33:3; Isa 49:14-18; Hos 11:1-11; Mal 1:2-3; Matt 3:16-17; Luke 15:1-32; John 3:16; 16:25-27; Rom 5:6-8; 9:13-26; Eph 1:4; 2:4-7; Heb 12:6-11; 1 Jn 3:1; 4:8-9, 16<\/p>","summary_ro":"God’s Covenant Love Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people. In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection ...","summary_en":"God’s Covenant Love Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people. In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121646,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Miracles","title_en":"Miracles","content_ro":"<h3>Miracles<\/h3>\n<p>Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in more than the miracle itself (see John 12:37). Miracles remind us of the truth that anything is possible for God (Mark 9:21-23; cp. Matt 19:26; Mark 10:27; Luke 1:37; 18:27).<\/p>\n<p>Jesus performed many miracles during his ministry including physical healings, exorcisms, nature miracles, and raising the dead. Jesus demonstrated a deep love for humankind in the way he responded to people’s needs, and many people followed him in response to his miracles (John 6:2), though he cautioned against following him just because of the miracles (John 6:26). Perhaps the three greatest miracles that occurred in relation to Jesus are (1) his coming as the Word of God in human flesh (John 1:14), (2) his glorious resurrection from the dead (Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:1-31; Acts 1:3; 1 Cor 15:3-8; cp Acts 23:6; 26:8), and (3) the miracle of the new birth (John 3:3-8; Gal 2:20; Eph 2:8-10). The coming of Jesus into the world to be the Savior and to die for our sins shows us how much God loves us (John 3:16; Rom 5:8; 8:32; Eph 2:4-5; 1 Jn 3:1-2). The fact that God raised Jesus from the dead reveals God’s power over death and gives us a living hope, the promise of eternal life (1 Pet 1:3-9). And the person who puts faith in Jesus Christ as Savior and Lord is born anew as a child of God and receives eternal life (John 1:12; 3:36; Rom 5:1-2; 1 Jn 5:11-13).<\/p>\n<p>The miraculous activity of Jesus continued in the work of his followers, as demonstrated throughout the book of Acts (e.g., Acts 3:1-11; 5:12-15; 6:8; 8:6-7; 9:32-42; 14:3). Filled with the Holy Spirit, the apostles and other Christian leaders performed these miraculous signs, wonders, and mighty works, often in order to offer tangible evidence of the power and truth of the Christian message (14:3; see John 3:2; Heb 2:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 19:23-26; 28:1-20; Mark 10:23-27; Luke 1:30-38; 18:24-27; 24:1-53; John 1:12-14; 3:2-8, 16; 20:1–21:25; Acts 4:29-31; 5:12-16; 6:8; 8:4-23; 9:32-42; 14:3-4; 26:8; Rom 5:1, 8; 8:32; Eph 2:4-5, 8-10; Heb 2:4; 1 Pet 1:3-5; 1 Jn 5:12-13<\/p>","content_en":"<h3>Miracles<\/h3>\n<p>Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in more than the miracle itself (see John 12:37). Miracles remind us of the truth that anything is possible for God (Mark 9:21-23; cp. Matt 19:26; Mark 10:27; Luke 1:37; 18:27).<\/p>\n<p>Jesus performed many miracles during his ministry including physical healings, exorcisms, nature miracles, and raising the dead. Jesus demonstrated a deep love for humankind in the way he responded to people’s needs, and many people followed him in response to his miracles (John 6:2), though he cautioned against following him just because of the miracles (John 6:26). Perhaps the three greatest miracles that occurred in relation to Jesus are (1) his coming as the Word of God in human flesh (John 1:14), (2) his glorious resurrection from the dead (Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:1-31; Acts 1:3; 1 Cor 15:3-8; cp Acts 23:6; 26:8), and (3) the miracle of the new birth (John 3:3-8; Gal 2:20; Eph 2:8-10). The coming of Jesus into the world to be the Savior and to die for our sins shows us how much God loves us (John 3:16; Rom 5:8; 8:32; Eph 2:4-5; 1 Jn 3:1-2). The fact that God raised Jesus from the dead reveals God’s power over death and gives us a living hope, the promise of eternal life (1 Pet 1:3-9). And the person who puts faith in Jesus Christ as Savior and Lord is born anew as a child of God and receives eternal life (John 1:12; 3:36; Rom 5:1-2; 1 Jn 5:11-13).<\/p>\n<p>The miraculous activity of Jesus continued in the work of his followers, as demonstrated throughout the book of Acts (e.g., Acts 3:1-11; 5:12-15; 6:8; 8:6-7; 9:32-42; 14:3). Filled with the Holy Spirit, the apostles and other Christian leaders performed these miraculous signs, wonders, and mighty works, often in order to offer tangible evidence of the power and truth of the Christian message (14:3; see John 3:2; Heb 2:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 19:23-26; 28:1-20; Mark 10:23-27; Luke 1:30-38; 18:24-27; 24:1-53; John 1:12-14; 3:2-8, 16; 20:1–21:25; Acts 4:29-31; 5:12-16; 6:8; 8:4-23; 9:32-42; 14:3-4; 26:8; Rom 5:1, 8; 8:32; Eph 2:4-5, 8-10; Heb 2:4; 1 Pet 1:3-5; 1 Jn 5:12-13<\/p>","summary_ro":"Miracles Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in ...","summary_en":"Miracles Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143761,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant Love","title_en":"God’s Covenant Love","content_ro":"<h3>God’s Covenant Love<\/h3>\n<p>Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people.<\/p>\n<p>In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection in exchange for their loyal service. Similarly, God chose Israel to be his servant nation not because the Israelites deserved it but because he loved them (Deut 7:6-11). Put another way, he loved them because he had chosen them. The strongest affirmation of God’s love-choice can be found in Malachi 1:2-3: God chose Jacob but rejected Esau (see also Rom 9:13-26).<\/p>\n<p>The special covenantal relationship that God had with Israel was extended to include both Jews and Gentiles through Jesus Christ (Acts 10:1–11:18; Eph 2:11-22). This new covenant was established through the ultimate demonstration of God’s love in the suffering and death of his son (Luke 22:20; John 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:6-11; 33:3; Isa 49:14-18; Hos 11:1-11; Mal 1:2-3; Matt 3:16-17; Luke 15:1-32; John 3:16; 16:25-27; Rom 5:6-8; 9:13-26; Eph 1:4; 2:4-7; Heb 12:6-11; 1 Jn 3:1; 4:8-9, 16<\/p>","content_en":"<h3>God’s Covenant Love<\/h3>\n<p>Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people.<\/p>\n<p>In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection in exchange for their loyal service. Similarly, God chose Israel to be his servant nation not because the Israelites deserved it but because he loved them (Deut 7:6-11). Put another way, he loved them because he had chosen them. The strongest affirmation of God’s love-choice can be found in Malachi 1:2-3: God chose Jacob but rejected Esau (see also Rom 9:13-26).<\/p>\n<p>The special covenantal relationship that God had with Israel was extended to include both Jews and Gentiles through Jesus Christ (Acts 10:1–11:18; Eph 2:11-22). This new covenant was established through the ultimate demonstration of God’s love in the suffering and death of his son (Luke 22:20; John 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:6-11; 33:3; Isa 49:14-18; Hos 11:1-11; Mal 1:2-3; Matt 3:16-17; Luke 15:1-32; John 3:16; 16:25-27; Rom 5:6-8; 9:13-26; Eph 1:4; 2:4-7; Heb 12:6-11; 1 Jn 3:1; 4:8-9, 16<\/p>","summary_ro":"God’s Covenant Love Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people. In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection ...","summary_en":"God’s Covenant Love Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people. In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149272,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Miracles","title_en":"Miracles","content_ro":"<h3>Miracles<\/h3>\n<p>Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in more than the miracle itself (see John 12:37). Miracles remind us of the truth that anything is possible for God (Mark 9:21-23; cp. Matt 19:26; Mark 10:27; Luke 1:37; 18:27).<\/p>\n<p>Jesus performed many miracles during his ministry including physical healings, exorcisms, nature miracles, and raising the dead. Jesus demonstrated a deep love for humankind in the way he responded to people’s needs, and many people followed him in response to his miracles (John 6:2), though he cautioned against following him just because of the miracles (John 6:26). Perhaps the three greatest miracles that occurred in relation to Jesus are (1) his coming as the Word of God in human flesh (John 1:14), (2) his glorious resurrection from the dead (Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:1-31; Acts 1:3; 1 Cor 15:3-8; cp Acts 23:6; 26:8), and (3) the miracle of the new birth (John 3:3-8; Gal 2:20; Eph 2:8-10). The coming of Jesus into the world to be the Savior and to die for our sins shows us how much God loves us (John 3:16; Rom 5:8; 8:32; Eph 2:4-5; 1 Jn 3:1-2). The fact that God raised Jesus from the dead reveals God’s power over death and gives us a living hope, the promise of eternal life (1 Pet 1:3-9). And the person who puts faith in Jesus Christ as Savior and Lord is born anew as a child of God and receives eternal life (John 1:12; 3:36; Rom 5:1-2; 1 Jn 5:11-13).<\/p>\n<p>The miraculous activity of Jesus continued in the work of his followers, as demonstrated throughout the book of Acts (e.g., Acts 3:1-11; 5:12-15; 6:8; 8:6-7; 9:32-42; 14:3). Filled with the Holy Spirit, the apostles and other Christian leaders performed these miraculous signs, wonders, and mighty works, often in order to offer tangible evidence of the power and truth of the Christian message (14:3; see John 3:2; Heb 2:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 19:23-26; 28:1-20; Mark 10:23-27; Luke 1:30-38; 18:24-27; 24:1-53; John 1:12-14; 3:2-8, 16; 20:1–21:25; Acts 4:29-31; 5:12-16; 6:8; 8:4-23; 9:32-42; 14:3-4; 26:8; Rom 5:1, 8; 8:32; Eph 2:4-5, 8-10; Heb 2:4; 1 Pet 1:3-5; 1 Jn 5:12-13<\/p>","content_en":"<h3>Miracles<\/h3>\n<p>Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in more than the miracle itself (see John 12:37). Miracles remind us of the truth that anything is possible for God (Mark 9:21-23; cp. Matt 19:26; Mark 10:27; Luke 1:37; 18:27).<\/p>\n<p>Jesus performed many miracles during his ministry including physical healings, exorcisms, nature miracles, and raising the dead. Jesus demonstrated a deep love for humankind in the way he responded to people’s needs, and many people followed him in response to his miracles (John 6:2), though he cautioned against following him just because of the miracles (John 6:26). Perhaps the three greatest miracles that occurred in relation to Jesus are (1) his coming as the Word of God in human flesh (John 1:14), (2) his glorious resurrection from the dead (Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:1-31; Acts 1:3; 1 Cor 15:3-8; cp Acts 23:6; 26:8), and (3) the miracle of the new birth (John 3:3-8; Gal 2:20; Eph 2:8-10). The coming of Jesus into the world to be the Savior and to die for our sins shows us how much God loves us (John 3:16; Rom 5:8; 8:32; Eph 2:4-5; 1 Jn 3:1-2). The fact that God raised Jesus from the dead reveals God’s power over death and gives us a living hope, the promise of eternal life (1 Pet 1:3-9). And the person who puts faith in Jesus Christ as Savior and Lord is born anew as a child of God and receives eternal life (John 1:12; 3:36; Rom 5:1-2; 1 Jn 5:11-13).<\/p>\n<p>The miraculous activity of Jesus continued in the work of his followers, as demonstrated throughout the book of Acts (e.g., Acts 3:1-11; 5:12-15; 6:8; 8:6-7; 9:32-42; 14:3). Filled with the Holy Spirit, the apostles and other Christian leaders performed these miraculous signs, wonders, and mighty works, often in order to offer tangible evidence of the power and truth of the Christian message (14:3; see John 3:2; Heb 2:4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 19:23-26; 28:1-20; Mark 10:23-27; Luke 1:30-38; 18:24-27; 24:1-53; John 1:12-14; 3:2-8, 16; 20:1–21:25; Acts 4:29-31; 5:12-16; 6:8; 8:4-23; 9:32-42; 14:3-4; 26:8; Rom 5:1, 8; 8:32; Eph 2:4-5, 8-10; Heb 2:4; 1 Pet 1:3-5; 1 Jn 5:12-13<\/p>","summary_ro":"Miracles Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in ...","summary_en":"Miracles Miracles occur frequently in the biblical narrative. They are particularly concentrated during the time of Moses and during the ministries of Elijah\/Elisha, Jesus, and the apostles. The Bible does not attempt to prove miracles, but simply reports them. Miracles demonstrate both the power of God over the natural order and the compassion of God in response to human need. Miracles can lead to belief in God (John 2:23), though they do not necessarily do so and though one must believe in ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":20276,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22578,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Last Days","title_en":"Last Days","content_ro":"<h3>LAST DAYS<\/h3>\n<p>Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will prophesy, your young men will see visions, and your old men will dream dreams. In those days I will pour out my Spirit upon all my servants, men and women alike, and they will prophesy” (Acts 2:17-18, <span>nlt<\/span>). The author of the letter to the Hebrews declares, “Long ago God spoke many times and in many ways to our ancestors through the prophets. But now in these final days, he has spoken to us through his Son” (Heb 1:1-2, <span>nlt<\/span>). The last days, then, are the days of evangelical blessing in which the benefits of the salvation procured by the perfect life, death, resurrection, and glorification of Jesus Christ are freely available throughout the world. They are the days of opportunity for unbelievers to repent and turn to God, and of responsibility for believers to proclaim the gospel message throughout the world.<\/p>\n<p>The plural “last days” gives the impression of a period of some duration, and the correctness of this impression is confirmed by the fact that this final age has already lasted for many centuries. But in the perspective of eternity it is no more than a short time, and in every generation the end of this final age is always imminent, so much so that John speaks of it as “the last hour.” To this the presence of antichrist even within the church of the apostolic period bears witness. “It is the last hour,” John says, “and as you have heard that antichrist is coming, so now many antichrists have come; therefore we know that it is the last hour” (1 Jn 2:18, <span>rsv<\/span>). The end of these last days is always at hand, and one day it will certainly come; hence the need, insisted on by Christ, for constant vigilance, in view of the consideration that we know neither the day nor the hour of his return in majesty, the climactic event that will bring these last days to a close (Mt 24:44; 25:13).<\/p>\n<p>This leads naturally to the further teaching that these last days will have their culmination in “the Day”: the last days will be terminated by the last day. The use of the term “day” in the singular corresponds in the NT to the concept of the “Day of the Lord” familiar in the OT, where it is generally presented as an awful day of final judgment against the unrepentant, but with the implication that it is also the day of the salvation and vindication of God’s people (see, e.g., Is 2:12-22; Ez 13:5; Jl 1:15; 2:1, 11; Am 5:18-24; Zep 1:7, 14). The climax of these last days, and therefore of all history, will be “the day of the Lord,” which will overtake the world suddenly (1 Thes 5:2). This last of the last days will be the day of the last judgment for rejecters of the gospel, the purification of our present fallen world, the restoration of the created order, so that in the new heaven and the new earth all of God’s purposes in creation are brought to fulfillment. Then, at the consummation of our redemption, at last fully conformed to our Redeemer’s likeness, we will enter into the enjoyment of his eternal glory (Rom 8:19-25; 1 Jn 3:2; Rv 21:1-8).<\/p>\n<p>Moreover, Christians are reminded by the apostle Paul that on this last day, which he calls simply “the Day,” the quality of their building will be revealed—i.e., what they have done with their lives will be known. It is not that the security of their salvation in Christ is in any way at stake; rather, it is to measure whether they will meet him with confidence or with shame at his coming (cf. 1 Jn 2:28). “Each man’s work will become manifest,” Paul writes; “for the Day will disclose it. . . . If the work which any man has built on the foundation survives, he will receive a reward. If any man’s work is burned up, he will suffer loss, though he himself will be saved” (1 Cor 3:13-15, <span>rsv<\/span>).<\/p>\n<p>This last of the last days is followed by the everlasting day of Christ’s kingdom when God will be all in all (1 Cor 15:28; Phil 3:20-21). The last day is also, accordingly, the day of triumph and resurrection, when Christ has promised to raise up everyone who believes in him (Jn 6:39-44, 54). The last days are like night compared with the glory that will be revealed at Christ’s return, so that the end of these last days will also be the beginning of God’s unending day (see Rom 13:11-12). The realization that we are in the last days and that the last day is approaching ought to have a dramatic effect on the quality and intensity of our living here and now (see 2 Pt 3:11-14).<\/p>\n<p>The last days, then, are the days of the gospel of our Lord Jesus Christ. They are preliminary to and preparatory for the last day of final judgment of unbelievers and the dawn of eternal glory for believers. For Christ’s faithful followers they are days of joy and blessing, but still days in which the fullness of redemption is awaited. They are days, too, of trial and affliction for the church of Christ. But God has given us the assurance of his Spirit in our hearts, the foretaste that guarantees the full banquet hereafter, the down payment that pledges the payment in full (Rom 8:23; 2 Cor 1:22; 5:5; Eph 1:14). Meanwhile, we should be assured with the apostle Paul that the sufferings of these last days are not worth comparing with the glory that is to be revealed to us (Rom 8:18). They are days, moreover, of responsibility and opportunity: responsibility because Christians are under orders to proclaim the gospel throughout the world (Mt 28:19-20; Acts 1:8) and all people everywhere are commanded by God to repent (Acts 17:30).<\/p>\n<p><em>See also<\/em> Day of the Lord; Second Coming of Christ.<\/p>","content_en":"<h3>LAST DAYS<\/h3>\n<p>Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will prophesy, your young men will see visions, and your old men will dream dreams. In those days I will pour out my Spirit upon all my servants, men and women alike, and they will prophesy” (Acts 2:17-18, <span>nlt<\/span>). The author of the letter to the Hebrews declares, “Long ago God spoke many times and in many ways to our ancestors through the prophets. But now in these final days, he has spoken to us through his Son” (Heb 1:1-2, <span>nlt<\/span>). The last days, then, are the days of evangelical blessing in which the benefits of the salvation procured by the perfect life, death, resurrection, and glorification of Jesus Christ are freely available throughout the world. They are the days of opportunity for unbelievers to repent and turn to God, and of responsibility for believers to proclaim the gospel message throughout the world.<\/p>\n<p>The plural “last days” gives the impression of a period of some duration, and the correctness of this impression is confirmed by the fact that this final age has already lasted for many centuries. But in the perspective of eternity it is no more than a short time, and in every generation the end of this final age is always imminent, so much so that John speaks of it as “the last hour.” To this the presence of antichrist even within the church of the apostolic period bears witness. “It is the last hour,” John says, “and as you have heard that antichrist is coming, so now many antichrists have come; therefore we know that it is the last hour” (1 Jn 2:18, <span>rsv<\/span>). The end of these last days is always at hand, and one day it will certainly come; hence the need, insisted on by Christ, for constant vigilance, in view of the consideration that we know neither the day nor the hour of his return in majesty, the climactic event that will bring these last days to a close (Mt 24:44; 25:13).<\/p>\n<p>This leads naturally to the further teaching that these last days will have their culmination in “the Day”: the last days will be terminated by the last day. The use of the term “day” in the singular corresponds in the NT to the concept of the “Day of the Lord” familiar in the OT, where it is generally presented as an awful day of final judgment against the unrepentant, but with the implication that it is also the day of the salvation and vindication of God’s people (see, e.g., Is 2:12-22; Ez 13:5; Jl 1:15; 2:1, 11; Am 5:18-24; Zep 1:7, 14). The climax of these last days, and therefore of all history, will be “the day of the Lord,” which will overtake the world suddenly (1 Thes 5:2). This last of the last days will be the day of the last judgment for rejecters of the gospel, the purification of our present fallen world, the restoration of the created order, so that in the new heaven and the new earth all of God’s purposes in creation are brought to fulfillment. Then, at the consummation of our redemption, at last fully conformed to our Redeemer’s likeness, we will enter into the enjoyment of his eternal glory (Rom 8:19-25; 1 Jn 3:2; Rv 21:1-8).<\/p>\n<p>Moreover, Christians are reminded by the apostle Paul that on this last day, which he calls simply “the Day,” the quality of their building will be revealed—i.e., what they have done with their lives will be known. It is not that the security of their salvation in Christ is in any way at stake; rather, it is to measure whether they will meet him with confidence or with shame at his coming (cf. 1 Jn 2:28). “Each man’s work will become manifest,” Paul writes; “for the Day will disclose it. . . . If the work which any man has built on the foundation survives, he will receive a reward. If any man’s work is burned up, he will suffer loss, though he himself will be saved” (1 Cor 3:13-15, <span>rsv<\/span>).<\/p>\n<p>This last of the last days is followed by the everlasting day of Christ’s kingdom when God will be all in all (1 Cor 15:28; Phil 3:20-21). The last day is also, accordingly, the day of triumph and resurrection, when Christ has promised to raise up everyone who believes in him (Jn 6:39-44, 54). The last days are like night compared with the glory that will be revealed at Christ’s return, so that the end of these last days will also be the beginning of God’s unending day (see Rom 13:11-12). The realization that we are in the last days and that the last day is approaching ought to have a dramatic effect on the quality and intensity of our living here and now (see 2 Pt 3:11-14).<\/p>\n<p>The last days, then, are the days of the gospel of our Lord Jesus Christ. They are preliminary to and preparatory for the last day of final judgment of unbelievers and the dawn of eternal glory for believers. For Christ’s faithful followers they are days of joy and blessing, but still days in which the fullness of redemption is awaited. They are days, too, of trial and affliction for the church of Christ. But God has given us the assurance of his Spirit in our hearts, the foretaste that guarantees the full banquet hereafter, the down payment that pledges the payment in full (Rom 8:23; 2 Cor 1:22; 5:5; Eph 1:14). Meanwhile, we should be assured with the apostle Paul that the sufferings of these last days are not worth comparing with the glory that is to be revealed to us (Rom 8:18). They are days, moreover, of responsibility and opportunity: responsibility because Christians are under orders to proclaim the gospel throughout the world (Mt 28:19-20; Acts 1:8) and all people everywhere are commanded by God to repent (Acts 17:30).<\/p>\n<p><em>See also<\/em> Day of the Lord; Second Coming of Christ.<\/p>","summary_ro":"LAST DAYS Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will pr...","summary_en":"LAST DAYS Expression used in Scripture to describe the final period of the world as we now know it. In the OT the last days are anticipated as the age of messianic fulfillment (see Is 2:2; Mi 4:1), and the NT writers regard themselves as living in the last days, the era of the gospel. Thus, for example, Peter explains that the events of the Day of Pentecost are the fulfillment of Joel 2:28: “In the last days, God said, I will pour out my Spirit upon all people. Your sons and daughters will pr...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32775,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rest","title_en":"Rest","content_ro":"<h3>REST<\/h3>\n<p>Freedom from work or activity. The source of the Christian doctrine of rest is the rest of God himself, who, after completing the work of Creation in six days, “rested on the seventh day from all his work which he had done” (Gn 2:2). This provides the basis for the Hebrew Sabbath as the weekly seventh day of rest (<span class=\"hebrew\" lang=\"he\">sabbath<\/span> is the Hebrew term for rest), which is presented as an ordinance of Creation. The fourth commandment demands the consecration of the Sabbath day to God and the limitation of labor to six days precisely because God made all things in six days and rested the seventh day (Ex 20:8-11).<\/p>\n<p>The biblical concept of rest, however, is not just past (Creation) and present (weekly) but also future. This future aspect received symbolic expression in the Israelites’ pilgrimage under the leadership of Moses through the wilderness from the bondage of Egypt to the “rest” of the Promised Land. That rest was attained under Joshua, who led them into the land and settled them there (see Jos 23–24).<\/p>\n<p>The 40 years of restless wandering in the wilderness meant that the whole adult generation that set out with Moses perished without entering the Promised Land. This was a judgment they brought upon themselves by their ingratitude and rebelliousness (Nm 14:26-35). Centuries later God warned their descendants against the danger of following this example of hard-heartedness and reaping a similar consequence of not entering his rest: “Today, when you hear his voice, do not harden your hearts” (Ps 95:7-11). The author of Hebrews cites this passage (Heb 3:7-8; 4:7) as evidence that God’s rest is not a matter of past history but that “the promise of entering his rest remains.” The word “today” indicates that the day of grace is not closed: “For if Joshua had given them rest, God would not speak later of another day. So then, there remains a sabbath rest for the people of God” (4:8-9, <span>rsv<\/span>).<\/p>\n<p>It is <em>God’s<\/em> rest into which all persons are encouraged to enter. The weekly day of rest is a reminder and a reflection of that rest. The rest of the Israelites in the Promised Land after their wilderness wanderings is a symbol of God’s eternal rest that his people will share. The rest that Christ gives to those who come to him (Mt 11:28) is a foretaste and a guarantee of the divine rest that awaits them. The rest after death of believers who have fallen asleep in Christ is a blissful intensification of the reality of this experience: “Blessed are the dead who die in the Lord. . . . They may rest from their labors” (Rv 14:13, <span>rsv<\/span>). But the completion of this rest in its inexpressible fullness will take place at the return of Christ, when at last all who are his will be fully conformed to his likeness (1 Jn 3:2). Salvation will be consummated as they are clothed with imperishable, glorified bodies (2 Cor 5), and the renewed order of creation in which righteousness dwells will be established (2 Pt 3:13).<\/p>\n<p>This will be the climactic point of all history and the moment of the entry of God’s people into the full and unending enjoyment of his rest. The completion of the redemption purchased by Christ at the cross will mean rest and freedom from all sin, and this in turn will mean rest and freedom from all sorrow, pain, suffering, persecution, frustration, injustice, and death (Rv 7:9-17; 21:1-7). The rest of mankind, moreover, will involve the rest of God’s whole creation as it is brought to the perfection of that glorious destiny for which it was intended from the very beginning (cf. Rom 8:19-25).<\/p>\n<p>Rest is not synonymous with inactivity. What God rested from was the work of Creation. He continues constantly to be active, however, in providentially sustaining all that he has created and in the work both of righteous judgment and gracious salvation. Jesus Christ, indeed, in his incarnation, life, death, rising, and glorification, is precisely God in action (2 Cor 5:19). Hence the assertion of Jesus: “My Father is working still, and I am working” (Jn 5:17, <span>rsv<\/span>). What the Christian will rest from is the struggle against the forces of evil and the afflictions by which this present life is marred. The rest into which the Christian will enter will not be a state of uneventful boredom. God himself is dynamic, not static, and so also is his rest.<\/p>\n<p>Consequently, all that a Christian rests from simply sets him free to be active ceaselessly and joyfully in the service of God, the Creator and Redeemer. In perfect harmony with all God’s works, and in complete fulfillment, Christians exultantly praise and serve the triune God. Joy will be full, without possibility of improvement or deficiency (cf. Rv 4:8-11; 5:8-14; 7:9-12). Such will be the rest without end of that eternal Sabbath that has a morning but no evening: “Let us therefore strive to enter that rest” (Heb 4:11, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Heaven; Lord’s Day, The; Sabbath.<\/p>","content_en":"<h3>REST<\/h3>\n<p>Freedom from work or activity. The source of the Christian doctrine of rest is the rest of God himself, who, after completing the work of Creation in six days, “rested on the seventh day from all his work which he had done” (Gn 2:2). This provides the basis for the Hebrew Sabbath as the weekly seventh day of rest (<span class=\"hebrew\" lang=\"he\">sabbath<\/span> is the Hebrew term for rest), which is presented as an ordinance of Creation. The fourth commandment demands the consecration of the Sabbath day to God and the limitation of labor to six days precisely because God made all things in six days and rested the seventh day (Ex 20:8-11).<\/p>\n<p>The biblical concept of rest, however, is not just past (Creation) and present (weekly) but also future. This future aspect received symbolic expression in the Israelites’ pilgrimage under the leadership of Moses through the wilderness from the bondage of Egypt to the “rest” of the Promised Land. That rest was attained under Joshua, who led them into the land and settled them there (see Jos 23–24).<\/p>\n<p>The 40 years of restless wandering in the wilderness meant that the whole adult generation that set out with Moses perished without entering the Promised Land. This was a judgment they brought upon themselves by their ingratitude and rebelliousness (Nm 14:26-35). Centuries later God warned their descendants against the danger of following this example of hard-heartedness and reaping a similar consequence of not entering his rest: “Today, when you hear his voice, do not harden your hearts” (Ps 95:7-11). The author of Hebrews cites this passage (Heb 3:7-8; 4:7) as evidence that God’s rest is not a matter of past history but that “the promise of entering his rest remains.” The word “today” indicates that the day of grace is not closed: “For if Joshua had given them rest, God would not speak later of another day. So then, there remains a sabbath rest for the people of God” (4:8-9, <span>rsv<\/span>).<\/p>\n<p>It is <em>God’s<\/em> rest into which all persons are encouraged to enter. The weekly day of rest is a reminder and a reflection of that rest. The rest of the Israelites in the Promised Land after their wilderness wanderings is a symbol of God’s eternal rest that his people will share. The rest that Christ gives to those who come to him (Mt 11:28) is a foretaste and a guarantee of the divine rest that awaits them. The rest after death of believers who have fallen asleep in Christ is a blissful intensification of the reality of this experience: “Blessed are the dead who die in the Lord. . . . They may rest from their labors” (Rv 14:13, <span>rsv<\/span>). But the completion of this rest in its inexpressible fullness will take place at the return of Christ, when at last all who are his will be fully conformed to his likeness (1 Jn 3:2). Salvation will be consummated as they are clothed with imperishable, glorified bodies (2 Cor 5), and the renewed order of creation in which righteousness dwells will be established (2 Pt 3:13).<\/p>\n<p>This will be the climactic point of all history and the moment of the entry of God’s people into the full and unending enjoyment of his rest. The completion of the redemption purchased by Christ at the cross will mean rest and freedom from all sin, and this in turn will mean rest and freedom from all sorrow, pain, suffering, persecution, frustration, injustice, and death (Rv 7:9-17; 21:1-7). The rest of mankind, moreover, will involve the rest of God’s whole creation as it is brought to the perfection of that glorious destiny for which it was intended from the very beginning (cf. Rom 8:19-25).<\/p>\n<p>Rest is not synonymous with inactivity. What God rested from was the work of Creation. He continues constantly to be active, however, in providentially sustaining all that he has created and in the work both of righteous judgment and gracious salvation. Jesus Christ, indeed, in his incarnation, life, death, rising, and glorification, is precisely God in action (2 Cor 5:19). Hence the assertion of Jesus: “My Father is working still, and I am working” (Jn 5:17, <span>rsv<\/span>). What the Christian will rest from is the struggle against the forces of evil and the afflictions by which this present life is marred. The rest into which the Christian will enter will not be a state of uneventful boredom. God himself is dynamic, not static, and so also is his rest.<\/p>\n<p>Consequently, all that a Christian rests from simply sets him free to be active ceaselessly and joyfully in the service of God, the Creator and Redeemer. In perfect harmony with all God’s works, and in complete fulfillment, Christians exultantly praise and serve the triune God. Joy will be full, without possibility of improvement or deficiency (cf. Rv 4:8-11; 5:8-14; 7:9-12). Such will be the rest without end of that eternal Sabbath that has a morning but no evening: “Let us therefore strive to enter that rest” (Heb 4:11, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Heaven; Lord’s Day, The; Sabbath.<\/p>","summary_ro":"REST Freedom from work or activity. The source of the Christian doctrine of rest is the rest of God himself, who, after completing the work of Creation in six days, “rested on the seventh day from all his work which he had done” (Gn 2:2). This provides the basis for the Hebrew Sabbath as the weekly seventh day of rest (sabbath is the Hebrew term for rest), which is presented as an ordinance of Creation. The fourth commandment demands the consecration of the Sabbath day to God and the limitati...","summary_en":"REST Freedom from work or activity. The source of the Christian doctrine of rest is the rest of God himself, who, after completing the work of Creation in six days, “rested on the seventh day from all his work which he had done” (Gn 2:2). This provides the basis for the Hebrew Sabbath as the weekly seventh day of rest (sabbath is the Hebrew term for rest), which is presented as an ordinance of Creation. The fourth commandment demands the consecration of the Sabbath day to God and the limitati...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34251,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Coming of Christ*, Second","title_en":"Coming of Christ*, Second","content_ro":"<h3>SECOND COMING OF CHRIST*<\/h3>\n<p>The return of Jesus Christ to earth to complete the work of salvation.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns, principally by “coming” (which is the regular translation of the Greek word <span class=\"greek\" lang=\"el\">parousia<\/span><em>,<\/em> meaning “presence,” “visit,” “arrival,” “advent,” especially of a royal or distinguished person) but also by “appearing” (as in 2 Tm 4:8; Ti 2:13), “revealing,” or “revelation” (1 Cor 1:7). These different verbs and nouns point to the same event but highlight different aspects of it, especially the manifestation of God’s glory in Christ when he comes. The time of this event is repeatedly referred to as “the Day,” sometimes absolutely (as in Rom 13:12; 1 Cor 3:13; Heb 10:25), more often with a qualification, such as “the day of Christ” (Phil 1:10; 2:16), “the day of the Lord” (1 Thes 5:2; 2 Thes 2:2), “the day of the Lord Jesus” (1 Cor 5:5; 2 Cor 1:14), “the day of Jesus Christ” (Phil 1:6), and “the day of our Lord Jesus Christ” (1 Cor 1:8). When such expressions are used, there is often some reference to the judgment to be passed at the coming of Christ: his day is “the day of judgment” (1 Jn 4:17) or “the day of wrath” (Rom 2:5). For the people of God, however, it is “the day of redemption” (Eph 4:30).<\/p>\n<p class=\"h2\" id=\"TheProclamationoftheNewTestament\">The Proclamation of the New Testament<\/p>\n<p>That the second coming of Christ was an essential element in the gospel as preached in the apostolic age is clear from many NT writings (quoted below from the <span>rsv<\/span>).<\/p>\n<p>The origin of the Second Coming is found in the teachings of Jesus before his death. Speaking of himself as the Son of Man, Jesus said, “The day when the Son of man is revealed” (Lk 17:30) he will come “in clouds with great power and glory” (Mk 13:26). This language is derived from the OT, especially from Daniel’s vision in which “one like a son of man” is brought “with the clouds of heaven” to receive everlasting dominion from the Ancient of Days (Dn 7:13-14). A cloud or clouds regularly enveloped the divine glory in the OT (as in Ex 40:34; 1 Kgs 8:10-11); their mention in connection with the coming of the Son of Man indicates that, when he comes, the glory of God will be manifested in him. Jesus’ last reference to his second coming came at his trial before the Jewish authorities when, asked by the high priest to say whether or not he was “the Christ, the Son of the Blessed,” he replied, “I am; and you will see the Son of man seated at the right hand of Power, and coming with the clouds of heaven” (Mk 14:61-62).<\/p>\n<p>After the Gospels, the rest of the NT affirms the eventuality of Christ’s second coming. The record of Acts begins with the angels’ assurance at the ascension of Christ that “this Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:11). The summaries of apostolic addresses that the book contains make repeated references to Jesus as “the one ordained by God to be judge of the living and the dead” (10:42; cf. 17:31).<\/p>\n<p>Writing to his converts in Thessalonica (c. <span>AD<\/span> 51) a few weeks after they first heard and believed the gospel, Paul reminds them how they had “turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (1 Thes 1:9-10). Here Jesus’ expected deliverance of his people from end-time judgment is put on the same plane as his historical resurrection; the Christian way of life embraces both serving God and waiting for Christ. This note of waiting for Christ is repeated and amplified several times in this short letter. A few years later Paul uses similar language when writing to his converts in Corinth (cf. Acts 18:1-18): “You are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ” (1 Cor 1:7). And in what may have been his last letter he speaks of “the crown of righteousness” that the Lord will award him “on that Day, and not only to me,” he adds, “but also to all who have loved his appearing” (2 Tm 4:8). To love his appearing and to wait for him are two different ways of expressing the same attitude.<\/p>\n<p>The writer to the Hebrews encourages his readers with the assurance that in a little while “the coming one shall come and shall not tarry” (Heb 10:37). James says that “the coming of the Lord is at hand” (Jas 5:8). Peter speaks of the time “when the chief Shepherd is manifested” (1 Pt 5:4). The Revelation to John ends with the risen Lord’s promise, “Surely I am coming soon,” and the church’s response, “Amen. Come, Lord Jesus!” (Rv 22:20).<\/p>\n<p class=\"h2\" id=\"TheSecondComingandtheResurrection\">The Second Coming and the Resurrection<\/p>\n<p>In 1 Thessalonians, written not more than 20 years after the death and resurrection of Christ, his coming again is presented by way of comfort and encouragement to those whose Christian friends had died. Paul had been compelled to leave Thessalonica before he had time to give his converts there as much teaching as they required, and when some of their number died shortly after his departure, their friends wondered if they would suffer some serious disadvantage at the Second Coming, in contrast to those who would still be alive to greet the returning Lord. No, says Paul, “those who have fallen asleep” will suffer no disadvantage. On the contrary, the first thing to happen when “the Lord himself will descend from heaven” is that “the dead in Christ will rise.” Only after that will those who survive until then be caught away to join them and be forever “with the Lord” (1 Thes 4:15-17). Fuller information on the same subject is given in 1 Corinthians, written about five years later. There the resurrection of believers is the full harvest that was inaugurated by the resurrection of Christ: “Christ the first fruits, then at his coming those who belong to Christ” (1 Cor 15:23). An additional revelation is imparted: not only will each believer who has died be raised in a “spiritual body” (v 44) but also those who are still alive will be “changed” so as to have bodies suitable for life in resurrection. For dead and living believers alike, Paul proclaimed that “as we have borne the image of the man of dust [i.e., Adam; cf. Gn 2:7], we shall also bear the image of the man of heaven [i.e., the risen Christ]” (1 Cor 15:49). To the same effect, Paul writes (a few years later still) in Philippians 3:20-21 that from heaven “we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body.” A deeper unveiling of what this will involve is made in Romans 8:18-23, where the resurrection of the people of Christ is the catalyst for the liberation and glorious renewal of all creation.<\/p>\n<h5>The Second Coming and Judgment<\/h5>\n<p>The association of judgment with the Second Coming arises in Jesus’ teaching in the Gospels. The association is equally plain in the epistles of the NT. Paul, in particular, put the subject on a personal level. He forbade premature judgment of fellow Christians: “Do not pronounce judgment before the time, before the Lord comes” (1 Cor 4:5). The Lord will conduct an investigation that will bring to light the hidden motives of the heart. Paul knew that his own apostolic work would be assessed on “the day of Christ” (Phil 2:16; 1 Thes 2:19). Elsewhere, Paul urges his converts to bear in mind that they, with himself, must appear before the divine tribunal, variously called “the judgment seat of God” (where “each of us shall give account of himself,” Rom 14:10-12) or “the judgment seat of Christ” (where each will “receive good or evil, according to what he has done in the body,” 2 Cor 5:10). It seems clear that this judgment is to take place at the second coming of Christ, who will then “judge the living and the dead” (2 Tm 4:1). Because Paul was writing to Christians, he tended to concentrate on the judgment or assessment that the believers would experience at the Lord’s return. But he also made it plain that the same coming would bring judgment to those who opposed the Christian faith (2 Thes 1:6-10). This is made explicit in Acts 17:31, where Paul told the Athenians that God “has fixed a day on which he will judge the world in righteousness by a man whom he has appointed.”<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Rapture; Resurrection; Revelation, Book of; Tribulation.<\/p>","content_en":"<h3>SECOND COMING OF CHRIST*<\/h3>\n<p>The return of Jesus Christ to earth to complete the work of salvation.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns, principally by “coming” (which is the regular translation of the Greek word <span class=\"greek\" lang=\"el\">parousia<\/span><em>,<\/em> meaning “presence,” “visit,” “arrival,” “advent,” especially of a royal or distinguished person) but also by “appearing” (as in 2 Tm 4:8; Ti 2:13), “revealing,” or “revelation” (1 Cor 1:7). These different verbs and nouns point to the same event but highlight different aspects of it, especially the manifestation of God’s glory in Christ when he comes. The time of this event is repeatedly referred to as “the Day,” sometimes absolutely (as in Rom 13:12; 1 Cor 3:13; Heb 10:25), more often with a qualification, such as “the day of Christ” (Phil 1:10; 2:16), “the day of the Lord” (1 Thes 5:2; 2 Thes 2:2), “the day of the Lord Jesus” (1 Cor 5:5; 2 Cor 1:14), “the day of Jesus Christ” (Phil 1:6), and “the day of our Lord Jesus Christ” (1 Cor 1:8). When such expressions are used, there is often some reference to the judgment to be passed at the coming of Christ: his day is “the day of judgment” (1 Jn 4:17) or “the day of wrath” (Rom 2:5). For the people of God, however, it is “the day of redemption” (Eph 4:30).<\/p>\n<p class=\"h2\" id=\"TheProclamationoftheNewTestament\">The Proclamation of the New Testament<\/p>\n<p>That the second coming of Christ was an essential element in the gospel as preached in the apostolic age is clear from many NT writings (quoted below from the <span>rsv<\/span>).<\/p>\n<p>The origin of the Second Coming is found in the teachings of Jesus before his death. Speaking of himself as the Son of Man, Jesus said, “The day when the Son of man is revealed” (Lk 17:30) he will come “in clouds with great power and glory” (Mk 13:26). This language is derived from the OT, especially from Daniel’s vision in which “one like a son of man” is brought “with the clouds of heaven” to receive everlasting dominion from the Ancient of Days (Dn 7:13-14). A cloud or clouds regularly enveloped the divine glory in the OT (as in Ex 40:34; 1 Kgs 8:10-11); their mention in connection with the coming of the Son of Man indicates that, when he comes, the glory of God will be manifested in him. Jesus’ last reference to his second coming came at his trial before the Jewish authorities when, asked by the high priest to say whether or not he was “the Christ, the Son of the Blessed,” he replied, “I am; and you will see the Son of man seated at the right hand of Power, and coming with the clouds of heaven” (Mk 14:61-62).<\/p>\n<p>After the Gospels, the rest of the NT affirms the eventuality of Christ’s second coming. The record of Acts begins with the angels’ assurance at the ascension of Christ that “this Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:11). The summaries of apostolic addresses that the book contains make repeated references to Jesus as “the one ordained by God to be judge of the living and the dead” (10:42; cf. 17:31).<\/p>\n<p>Writing to his converts in Thessalonica (c. <span>AD<\/span> 51) a few weeks after they first heard and believed the gospel, Paul reminds them how they had “turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (1 Thes 1:9-10). Here Jesus’ expected deliverance of his people from end-time judgment is put on the same plane as his historical resurrection; the Christian way of life embraces both serving God and waiting for Christ. This note of waiting for Christ is repeated and amplified several times in this short letter. A few years later Paul uses similar language when writing to his converts in Corinth (cf. Acts 18:1-18): “You are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ” (1 Cor 1:7). And in what may have been his last letter he speaks of “the crown of righteousness” that the Lord will award him “on that Day, and not only to me,” he adds, “but also to all who have loved his appearing” (2 Tm 4:8). To love his appearing and to wait for him are two different ways of expressing the same attitude.<\/p>\n<p>The writer to the Hebrews encourages his readers with the assurance that in a little while “the coming one shall come and shall not tarry” (Heb 10:37). James says that “the coming of the Lord is at hand” (Jas 5:8). Peter speaks of the time “when the chief Shepherd is manifested” (1 Pt 5:4). The Revelation to John ends with the risen Lord’s promise, “Surely I am coming soon,” and the church’s response, “Amen. Come, Lord Jesus!” (Rv 22:20).<\/p>\n<p class=\"h2\" id=\"TheSecondComingandtheResurrection\">The Second Coming and the Resurrection<\/p>\n<p>In 1 Thessalonians, written not more than 20 years after the death and resurrection of Christ, his coming again is presented by way of comfort and encouragement to those whose Christian friends had died. Paul had been compelled to leave Thessalonica before he had time to give his converts there as much teaching as they required, and when some of their number died shortly after his departure, their friends wondered if they would suffer some serious disadvantage at the Second Coming, in contrast to those who would still be alive to greet the returning Lord. No, says Paul, “those who have fallen asleep” will suffer no disadvantage. On the contrary, the first thing to happen when “the Lord himself will descend from heaven” is that “the dead in Christ will rise.” Only after that will those who survive until then be caught away to join them and be forever “with the Lord” (1 Thes 4:15-17). Fuller information on the same subject is given in 1 Corinthians, written about five years later. There the resurrection of believers is the full harvest that was inaugurated by the resurrection of Christ: “Christ the first fruits, then at his coming those who belong to Christ” (1 Cor 15:23). An additional revelation is imparted: not only will each believer who has died be raised in a “spiritual body” (v 44) but also those who are still alive will be “changed” so as to have bodies suitable for life in resurrection. For dead and living believers alike, Paul proclaimed that “as we have borne the image of the man of dust [i.e., Adam; cf. Gn 2:7], we shall also bear the image of the man of heaven [i.e., the risen Christ]” (1 Cor 15:49). To the same effect, Paul writes (a few years later still) in Philippians 3:20-21 that from heaven “we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body.” A deeper unveiling of what this will involve is made in Romans 8:18-23, where the resurrection of the people of Christ is the catalyst for the liberation and glorious renewal of all creation.<\/p>\n<h5>The Second Coming and Judgment<\/h5>\n<p>The association of judgment with the Second Coming arises in Jesus’ teaching in the Gospels. The association is equally plain in the epistles of the NT. Paul, in particular, put the subject on a personal level. He forbade premature judgment of fellow Christians: “Do not pronounce judgment before the time, before the Lord comes” (1 Cor 4:5). The Lord will conduct an investigation that will bring to light the hidden motives of the heart. Paul knew that his own apostolic work would be assessed on “the day of Christ” (Phil 2:16; 1 Thes 2:19). Elsewhere, Paul urges his converts to bear in mind that they, with himself, must appear before the divine tribunal, variously called “the judgment seat of God” (where “each of us shall give account of himself,” Rom 14:10-12) or “the judgment seat of Christ” (where each will “receive good or evil, according to what he has done in the body,” 2 Cor 5:10). It seems clear that this judgment is to take place at the second coming of Christ, who will then “judge the living and the dead” (2 Tm 4:1). Because Paul was writing to Christians, he tended to concentrate on the judgment or assessment that the believers would experience at the Lord’s return. But he also made it plain that the same coming would bring judgment to those who opposed the Christian faith (2 Thes 1:6-10). This is made explicit in Acts 17:31, where Paul told the Athenians that God “has fixed a day on which he will judge the world in righteousness by a man whom he has appointed.”<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Rapture; Resurrection; Revelation, Book of; Tribulation.<\/p>","summary_ro":"SECOND COMING OF CHRIST* The return of Jesus Christ to earth to complete the work of salvation. Terms Used The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns...","summary_en":"SECOND COMING OF CHRIST* The return of Jesus Christ to earth to complete the work of salvation. Terms Used The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37595,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Transformation","title_en":"Transformation","content_ro":"<h3>TRANSFORMATION<\/h3>\n<p>An inward renewal and reshaping of the mind through which a Christian’s inner person is changed into the likeness of Christ. Paul told the Roman believers, “Be transformed by the renewing of your minds” (Rom 12:2). As one’s Christian life progresses, the person should gradually notice that his or her thought life is being changed from Christlessness to Christlikeness. Transformation does not happen overnight—regeneration is instantaneous, but transformation is not. Christians are transformed to Christ’s image gradually as they spend time beholding him in intimate fellowship. Eventually, they will begin to mirror the one they behold. Paul said, “We all with unveiled face, mirroring the glory of the Lord, are being transformed into the same image, from one degree of glory to another, even as from the Lord who is the Spirit” (2 Cor 3:18—from the Greek). This does not come from conscious imitation but from spiritual communion with the Lord. The result will be beyond our expectations. The apostle John said it well: “We can’t even imagine what we will be like when Christ returns. But we do know that when he comes we will be like him, for we will see him as he really is” (1 Jn 3:2, <span>nlt<\/span>).<\/p>","content_en":"<h3>TRANSFORMATION<\/h3>\n<p>An inward renewal and reshaping of the mind through which a Christian’s inner person is changed into the likeness of Christ. Paul told the Roman believers, “Be transformed by the renewing of your minds” (Rom 12:2). As one’s Christian life progresses, the person should gradually notice that his or her thought life is being changed from Christlessness to Christlikeness. Transformation does not happen overnight—regeneration is instantaneous, but transformation is not. Christians are transformed to Christ’s image gradually as they spend time beholding him in intimate fellowship. Eventually, they will begin to mirror the one they behold. Paul said, “We all with unveiled face, mirroring the glory of the Lord, are being transformed into the same image, from one degree of glory to another, even as from the Lord who is the Spirit” (2 Cor 3:18—from the Greek). This does not come from conscious imitation but from spiritual communion with the Lord. The result will be beyond our expectations. The apostle John said it well: “We can’t even imagine what we will be like when Christ returns. But we do know that when he comes we will be like him, for we will see him as he really is” (1 Jn 3:2, <span>nlt<\/span>).<\/p>","summary_ro":"TRANSFORMATION An inward renewal and reshaping of the mind through which a Christian’s inner person is changed into the likeness of Christ. Paul told the Roman believers, “Be transformed by the renewing of your minds” (Rom 12:2). As one’s Christian life progresses, the person should gradually notice that his or her thought life is being changed from Christlessness to Christlikeness. Transformation does not happen overnight—regeneration is instantaneous, but transformation is not. Christians a...","summary_en":"TRANSFORMATION An inward renewal and reshaping of the mind through which a Christian’s inner person is changed into the likeness of Christ. Paul told the Roman believers, “Be transformed by the renewing of your minds” (Rom 12:2). As one’s Christian life progresses, the person should gradually notice that his or her thought life is being changed from Christlessness to Christlikeness. Transformation does not happen overnight—regeneration is instantaneous, but transformation is not. Christians a...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60438,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88064,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115690,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143316,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":14069,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Glory","title_en":"Glory","content_ro":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","content_en":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","summary_ro":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","summary_en":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20283,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35500,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sin","title_en":"Sin","content_ro":"<h3>SIN<\/h3>\n<p>Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT.<\/p>\n<p class=\"h2\" id=\"Terminology\">Terminology<\/p>\n<p>Israel’s God sets the ideal, the standard for human behavior. The most frequent biblical words for sin speak of violating that standard in some fashion. The Hebrew word <span class=\"hebrew\" lang=\"he\">hata’<\/span> and Greek <span class=\"greek\" lang=\"el\">hamartia<\/span> meant originally “to miss the mark, fail in duty” (Rom 3:23). As Lawgiver, God sets limits to man’s freedom; another frequent term (Hebrew, <span class=\"hebrew\" lang=\"he\">‘abar<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">parabasis<\/span>) describes sin as “transgression,” “overstepping set limits.” Similar terms are <span class=\"hebrew\" lang=\"he\">pesha‘<\/span> (Hebrew), meaning “rebellion,” “transgression”; <span class=\"hebrew\" lang=\"he\">’asham<\/span> (Hebrew) denotes “trespassing God’s kingly prerogative,” “incurring guilt”; <span class=\"greek\" lang=\"el\">paraptoma<\/span> (Greek) denotes “a false step out of the appointed way,” “trespass on forbidden ground.” “Iniquity” often translates <span class=\"hebrew\" lang=\"he\">‘aon<\/span> (Hebrew, meaning “perverseness,” “wrongness”), for which the nearest NT equivalent is <span class=\"greek\" lang=\"el\">anomia<\/span> (Greek, “lawlessness”) or <span class=\"greek\" lang=\"el\">paranomia<\/span> (Greek, “lawbreaking”).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Genesis traces sin to deliberate misuse of God-given freedom in disobedience of a single limiting prohibition. Ezekiel insists eloquently upon individual responsibility against traditional theories of corporate guilt (Ez 18). Following Jeremiah, he urges the need for a cleansed, renewed inner life if outward behavior is to be reformed; the divine law must become a motivating force within a person if sin is to be overcome (Jer 31:29-34; Ez 36:24-29).<\/p>\n<p>Psalm 51 offers a keen analysis of the inner meaning of sin. By affirming “in sin did my mother conceive me,” the psalmist confessed that his life had been sinful from the first. His whole personality needed “purging”; he was defiled. Ritual sacrifices offer no solution. Only a broken, contrite heart can prepare a sinner for God’s cleansing. The only hope, the sole ground of appeal, lies in God’s steadfast love and abundant mercy. In spite of its rigorous view of sin, the OT also contains gracious assurance of forgiveness (Ps 103:8-14 Is 1:18; 55:6-7).<\/p>\n<p class=\"h2\" id=\"InJesusTeachings\">In Jesus’ Teachings<\/p>\n<p>Jesus’ teachings on the subject of sin took up the gracious offer of divine forgiveness and renewal, not only proclaiming with authority, “Your sins are forgiven,” but showing many acts of compassion and social recognition that he came to be the friend of sinners, calling them to repentance, restoring their hope and dignity (Mt 9:1-13; 11:19; Lk 15; 19:1-10).<\/p>\n<p>Jesus said little about the origin of sin, except to trace it to the human heart and will (Mt 6:22-23; 7:17-19; 18:7; Mk 7:20-23), but he significantly redefined sin’s scope. Where the law could assess only people’s actions, Jesus showed that anger, contempt, lust, hardness of heart, and deceitfulness are also sinful. He also spoke of sins of neglect, good left undone, the barren tree, the unused talent, the priest ignoring the injured, and the love never shown (Mt 25:41-46). He especially condemns sins against love—unbrotherliness, implacable hostility, selfishness, insensitivity (Lk 12:16-21; 16:19-31). And he condemned self-righteousness and spiritual blindness (Mt 23:16-26; Mk 3:22-30). Jesus spoke of sin as sickness (Mk 2:17) and sometimes as folly (Lk 12:20). Nevertheless, Jesus declared that fallen humans can be cured with God’s help (7:36-50).<\/p>\n<p class=\"h2\" id=\"InJohnsWritings\">In John’s Writings<\/p>\n<p>John’s Gospel assumes sinful humanity’s need, the sacrifice of Christ the Lamb to bear away the sin of the world, and the offer of light and life in Christ. The new note is an emphasis on sin that refuses to accept the salvation provided in Christ, by the love of God for the world—the refusal to believe. It is for loving darkness, rejecting light, and refusing to accept Christ the Savior that humans are judged already (Jn 3:16-21).<\/p>\n<p>Against Gnosticism’s claim that for advanced Christians sin does not matter, 1 John affirms 15 reasons why sin cannot be tolerated in the Christian life and emphasizes again that sin is both ignorance of the truth and lack of love (1 Jn 3:3-10). Yet God forgives those who confess their sins, while Christ atones for their sins and intercedes for them (1:7–2:2).<\/p>\n<p class=\"h2\" id=\"InPaulsWritings\">In Paul’s Writings<\/p>\n<p>Paul argued strongly, from observation and from Scripture, that all have sinned (Rom 1–3). To him, sin is a force, a power, a “law” ruling within people (Rom 5:21; 7:23; 8:2; 1 Cor 15:56), producing all kinds of evil behavior—the hardening of the conscience (Rom 7:21-24), alienation from God, and subjection to death (Rom 5:10; 6:23; Eph 2:1-5, 12; Col 1:21). Humans are helpless to reform themselves (Rom 7:24). Paul’s explanation of this desperate, universal condition is variously interpreted. Some readers think that Romans 5:12-21 says that Adam’s sin is the source of all sin; others, that it is the “similitude” (<span>kjv<\/span>) of all sin. In any event, Paul essentially said that “every man is his own Adam,” which means that each person is fully responsible for his or her sinful condition, even if the sinful nature was inherited from Adam.<\/p>\n<p>The solution to sin, for Paul, lies in the believer’s death with Christ—death to sin, self, the world. Concurrently, the new life of the invasive, effusive Spirit transforms one’s life from within, making each person a new creation by sanctifying the personality into the likeness of Christ (Rom 3:21-26; 5:6-9; 6; 8:1-4, 28-29; 2 Cor 5:14-21).<\/p>\n<p><em>See also<\/em> Flesh; Justification, Justified; Sanctification; Sin unto Death; Unpardonable Sin, The.<\/p>","content_en":"<h3>SIN<\/h3>\n<p>Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT.<\/p>\n<p class=\"h2\" id=\"Terminology\">Terminology<\/p>\n<p>Israel’s God sets the ideal, the standard for human behavior. The most frequent biblical words for sin speak of violating that standard in some fashion. The Hebrew word <span class=\"hebrew\" lang=\"he\">hata’<\/span> and Greek <span class=\"greek\" lang=\"el\">hamartia<\/span> meant originally “to miss the mark, fail in duty” (Rom 3:23). As Lawgiver, God sets limits to man’s freedom; another frequent term (Hebrew, <span class=\"hebrew\" lang=\"he\">‘abar<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">parabasis<\/span>) describes sin as “transgression,” “overstepping set limits.” Similar terms are <span class=\"hebrew\" lang=\"he\">pesha‘<\/span> (Hebrew), meaning “rebellion,” “transgression”; <span class=\"hebrew\" lang=\"he\">’asham<\/span> (Hebrew) denotes “trespassing God’s kingly prerogative,” “incurring guilt”; <span class=\"greek\" lang=\"el\">paraptoma<\/span> (Greek) denotes “a false step out of the appointed way,” “trespass on forbidden ground.” “Iniquity” often translates <span class=\"hebrew\" lang=\"he\">‘aon<\/span> (Hebrew, meaning “perverseness,” “wrongness”), for which the nearest NT equivalent is <span class=\"greek\" lang=\"el\">anomia<\/span> (Greek, “lawlessness”) or <span class=\"greek\" lang=\"el\">paranomia<\/span> (Greek, “lawbreaking”).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Genesis traces sin to deliberate misuse of God-given freedom in disobedience of a single limiting prohibition. Ezekiel insists eloquently upon individual responsibility against traditional theories of corporate guilt (Ez 18). Following Jeremiah, he urges the need for a cleansed, renewed inner life if outward behavior is to be reformed; the divine law must become a motivating force within a person if sin is to be overcome (Jer 31:29-34; Ez 36:24-29).<\/p>\n<p>Psalm 51 offers a keen analysis of the inner meaning of sin. By affirming “in sin did my mother conceive me,” the psalmist confessed that his life had been sinful from the first. His whole personality needed “purging”; he was defiled. Ritual sacrifices offer no solution. Only a broken, contrite heart can prepare a sinner for God’s cleansing. The only hope, the sole ground of appeal, lies in God’s steadfast love and abundant mercy. In spite of its rigorous view of sin, the OT also contains gracious assurance of forgiveness (Ps 103:8-14 Is 1:18; 55:6-7).<\/p>\n<p class=\"h2\" id=\"InJesusTeachings\">In Jesus’ Teachings<\/p>\n<p>Jesus’ teachings on the subject of sin took up the gracious offer of divine forgiveness and renewal, not only proclaiming with authority, “Your sins are forgiven,” but showing many acts of compassion and social recognition that he came to be the friend of sinners, calling them to repentance, restoring their hope and dignity (Mt 9:1-13; 11:19; Lk 15; 19:1-10).<\/p>\n<p>Jesus said little about the origin of sin, except to trace it to the human heart and will (Mt 6:22-23; 7:17-19; 18:7; Mk 7:20-23), but he significantly redefined sin’s scope. Where the law could assess only people’s actions, Jesus showed that anger, contempt, lust, hardness of heart, and deceitfulness are also sinful. He also spoke of sins of neglect, good left undone, the barren tree, the unused talent, the priest ignoring the injured, and the love never shown (Mt 25:41-46). He especially condemns sins against love—unbrotherliness, implacable hostility, selfishness, insensitivity (Lk 12:16-21; 16:19-31). And he condemned self-righteousness and spiritual blindness (Mt 23:16-26; Mk 3:22-30). Jesus spoke of sin as sickness (Mk 2:17) and sometimes as folly (Lk 12:20). Nevertheless, Jesus declared that fallen humans can be cured with God’s help (7:36-50).<\/p>\n<p class=\"h2\" id=\"InJohnsWritings\">In John’s Writings<\/p>\n<p>John’s Gospel assumes sinful humanity’s need, the sacrifice of Christ the Lamb to bear away the sin of the world, and the offer of light and life in Christ. The new note is an emphasis on sin that refuses to accept the salvation provided in Christ, by the love of God for the world—the refusal to believe. It is for loving darkness, rejecting light, and refusing to accept Christ the Savior that humans are judged already (Jn 3:16-21).<\/p>\n<p>Against Gnosticism’s claim that for advanced Christians sin does not matter, 1 John affirms 15 reasons why sin cannot be tolerated in the Christian life and emphasizes again that sin is both ignorance of the truth and lack of love (1 Jn 3:3-10). Yet God forgives those who confess their sins, while Christ atones for their sins and intercedes for them (1:7–2:2).<\/p>\n<p class=\"h2\" id=\"InPaulsWritings\">In Paul’s Writings<\/p>\n<p>Paul argued strongly, from observation and from Scripture, that all have sinned (Rom 1–3). To him, sin is a force, a power, a “law” ruling within people (Rom 5:21; 7:23; 8:2; 1 Cor 15:56), producing all kinds of evil behavior—the hardening of the conscience (Rom 7:21-24), alienation from God, and subjection to death (Rom 5:10; 6:23; Eph 2:1-5, 12; Col 1:21). Humans are helpless to reform themselves (Rom 7:24). Paul’s explanation of this desperate, universal condition is variously interpreted. Some readers think that Romans 5:12-21 says that Adam’s sin is the source of all sin; others, that it is the “similitude” (<span>kjv<\/span>) of all sin. In any event, Paul essentially said that “every man is his own Adam,” which means that each person is fully responsible for his or her sinful condition, even if the sinful nature was inherited from Adam.<\/p>\n<p>The solution to sin, for Paul, lies in the believer’s death with Christ—death to sin, self, the world. Concurrently, the new life of the invasive, effusive Spirit transforms one’s life from within, making each person a new creation by sanctifying the personality into the likeness of Christ (Rom 3:21-26; 5:6-9; 6; 8:1-4, 28-29; 2 Cor 5:14-21).<\/p>\n<p><em>See also<\/em> Flesh; Justification, Justified; Sanctification; Sin unto Death; Unpardonable Sin, The.<\/p>","summary_ro":"SIN Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT. Terminology Israel’s God...","summary_en":"SIN Evildoing that is not only against humanity, society, others, or oneself, but against God. The concept of God, therefore, gives to the idea of sin its many-sided meaning. Other gods, conceived of as capricious and characterless, exercised unlimited power in unbridled behavior; they engendered no such sense of sin as did Israel’s one God, holy, righteous, and utterly good. This religious conception of wrongdoing with the terminology it created persists into the NT. Terminology Israel’s God...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":20278,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59212,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:4","title_en":"Study Note: 1 Ioan 3:4","content_ro":"<p><strong>3:4-10<\/strong> This section discusses what it means to live a pure life (3:3). Being <em>born into God’s family<\/em> demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to <em>do what is right<\/em> and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God <em>do not make a practice of sinning<\/em><em>,<\/em> but this differs from the sort of “sinlessness” that the false teachers claimed (see 1:5-10 and corresponding study notes).<\/p>","content_en":"<p><strong>3:4-10<\/strong> This section discusses what it means to live a pure life (3:3). Being <em>born into God’s family<\/em> demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to <em>do what is right<\/em> and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God <em>do not make a practice of sinning<\/em><em>,<\/em> but this differs from the sort of “sinlessness” that the false teachers claimed (see 1:5-10 and corresponding study notes).<\/p>","summary_ro":"3:4-10 This section discusses what it means to live a pure life (3:3). Being born into God’s family demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to do what is right and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God do not make a practice of sinning, but this differs from the sort of...","summary_en":"3:4-10 This section discusses what it means to live a pure life (3:3). Being born into God’s family demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to do what is right and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God do not make a practice of sinning, but this differs from the sort of...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86838,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:4","title_en":"Study Note: 1 Ioan 3:4","content_ro":"<p><strong>3:4-10<\/strong> This section discusses what it means to live a pure life (3:3). Being <em>born into God’s family<\/em> demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to <em>do what is right<\/em> and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God <em>do not make a practice of sinning<\/em><em>,<\/em> but this differs from the sort of “sinlessness” that the false teachers claimed (see 1:5-10 and corresponding study notes).<\/p>","content_en":"<p><strong>3:4-10<\/strong> This section discusses what it means to live a pure life (3:3). Being <em>born into God’s family<\/em> demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to <em>do what is right<\/em> and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God <em>do not make a practice of sinning<\/em><em>,<\/em> but this differs from the sort of “sinlessness” that the false teachers claimed (see 1:5-10 and corresponding study notes).<\/p>","summary_ro":"3:4-10 This section discusses what it means to live a pure life (3:3). Being born into God’s family demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to do what is right and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God do not make a practice of sinning, but this differs from the sort of...","summary_en":"3:4-10 This section discusses what it means to live a pure life (3:3). Being born into God’s family demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to do what is right and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God do not make a practice of sinning, but this differs from the sort of...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114464,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:4","title_en":"Study Note: 1 Ioan 3:4","content_ro":"<p><strong>3:4-10<\/strong> This section discusses what it means to live a pure life (3:3). Being <em>born into God’s family<\/em> demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to <em>do what is right<\/em> and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God <em>do not make a practice of sinning<\/em><em>,<\/em> but this differs from the sort of “sinlessness” that the false teachers claimed (see 1:5-10 and corresponding study notes).<\/p>","content_en":"<p><strong>3:4-10<\/strong> This section discusses what it means to live a pure life (3:3). Being <em>born into God’s family<\/em> demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to <em>do what is right<\/em> and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God <em>do not make a practice of sinning<\/em><em>,<\/em> but this differs from the sort of “sinlessness” that the false teachers claimed (see 1:5-10 and corresponding study notes).<\/p>","summary_ro":"3:4-10 This section discusses what it means to live a pure life (3:3). Being born into God’s family demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to do what is right and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God do not make a practice of sinning, but this differs from the sort of...","summary_en":"3:4-10 This section discusses what it means to live a pure life (3:3). Being born into God’s family demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to do what is right and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God do not make a practice of sinning, but this differs from the sort of...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142090,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:4","title_en":"Study Note: 1 Ioan 3:4","content_ro":"<p><strong>3:4-10<\/strong> This section discusses what it means to live a pure life (3:3). Being <em>born into God’s family<\/em> demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to <em>do what is right<\/em> and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God <em>do not make a practice of sinning<\/em><em>,<\/em> but this differs from the sort of “sinlessness” that the false teachers claimed (see 1:5-10 and corresponding study notes).<\/p>","content_en":"<p><strong>3:4-10<\/strong> This section discusses what it means to live a pure life (3:3). Being <em>born into God’s family<\/em> demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to <em>do what is right<\/em> and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God <em>do not make a practice of sinning<\/em><em>,<\/em> but this differs from the sort of “sinlessness” that the false teachers claimed (see 1:5-10 and corresponding study notes).<\/p>","summary_ro":"3:4-10 This section discusses what it means to live a pure life (3:3). Being born into God’s family demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to do what is right and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God do not make a practice of sinning, but this differs from the sort of...","summary_en":"3:4-10 This section discusses what it means to live a pure life (3:3). Being born into God’s family demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to do what is right and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God do not make a practice of sinning, but this differs from the sort of...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66825,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Limitations of Law","title_en":"The Limitations of Law","content_ro":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","content_en":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","summary_ro":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","summary_en":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94451,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Limitations of Law","title_en":"The Limitations of Law","content_ro":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","content_en":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","summary_ro":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","summary_en":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122077,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Limitations of Law","title_en":"The Limitations of Law","content_ro":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","content_en":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","summary_ro":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","summary_en":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149703,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Limitations of Law","title_en":"The Limitations of Law","content_ro":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","content_en":"<h3>The Limitations of Law<\/h3>\n<p>The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and brought death (see 7:5).<\/p>\n<p>Paul wants his readers to realize that the law is not at fault, however. God’s law is good and holy (Rom 7:12), but it is powerless to change the human heart. Whether we conclude that Paul (in Romans 7:14-25) is describing the experience of an unbeliever, a mature believer, or an immature believer, the point remains that human sin cannot be overcome by the law. God’s law is given to people who, because of their connection with Adam, are already locked under sin’s power. They may want to do what God tells them, but they find that they cannot. Deliverance can come only through a new and radical experience of God’s power and grace in Jesus Christ (Rom 7:25). Through God’s Spirit, Jesus rescues us from “the power of sin that leads to death” (Rom 8:2).<\/p>\n<p>If God’s good and holy law cannot rescue us from our predicament and save us, how much less helpful are all human laws that people rely on for religious or spiritual well-being. Whether those laws come from a religious figure, a tradition we have inherited, or a church we attend, none of them can change the human soul. They can tell us what to do, but they cannot empower us to do it. God’s law can provide guidelines in the new life God has given us by grace, but it can never substitute for the power of God’s grace, made available through the work of Christ.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 5:1-33; 6:17-25; Josh 24:19-27; Ezra 7:25-26; Pss 1:1-3; 19:7-14; 78:56-59; 119:144; Isa 24:5; 26:4-8; Jer 31:33-34; Hos 4:6; 8:12; Hab 1:4; Matt 5:17-20; 7:12; Mark 7:8-9; Luke 16:16-17; John 1:16-17; 7:19; Acts 13:38-39; Rom 2:13-29; 3:19-21, 27-28; 4:13-16; 7:1-25; 8:3-4, 7; 9:4, 31-32; 10:3-5; Gal 2:16-21; 3:2, 10-13, 17-25; 5:1-4; 1 Tim 1:5-11; Heb 8:7-13; 10:1-18; 1 Jn 3:4-6<\/p>","summary_ro":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","summary_en":"The Limitations of Law The law was central to God’s covenant with the people of Israel, and many Jews in Paul’s day (including Jewish Christians) still saw it as critical to how God’s people lived. Therefore, Paul frequently deals with questions about the law, especially in his letters to the Romans and the Galatians. The pinnacle of his treatment comes in Romans 7, where Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s lives, stimulated sin and b...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":20281,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35563,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Christ*, Sinlessness","title_en":"of Christ*, Sinlessness","content_ro":"<h3>SINLESSNESS OF CHRIST*<\/h3>\n<p>The Scripture (quoted here from the <span>rsv<\/span>) leaves no question that Christ is regarded as sinless. He is declared to be the perfect Son of God in every respect. His human nature is holy, without any sin. This is repeatedly and explicitly affirmed in unmistakable terms. Paul states that Christ “knew no sin” (2 Cor 5:21). Peter says “he committed no sin; no guile was found on his lips” (1 Pt 2:22); he calls him “righteous” (3:18). The writer to the Hebrews says that Christ is “holy, blameless, unstained, separated from sinners” (Heb 7:26). James speaks of him as “the righteous man” (Jas 5:6), and John affirms that “in him there is no sin” (1 Jn 3:5). In the Gospels and in the apostolic preaching, Jesus is repeatedly witnessed to as the Holy Son of God, the Holy One of God, the Holy and Righteous One (Lk 1:35; Jn 6:69; Acts 3:14).<\/p>\n<p>Jesus was able to ask his enemies with penetrating conviction, “Which of you convicts me of sin?” (Jn 8:46). He gives ample evidence of a holy self-consciousness throughout his entire lifetime. Numerous references and inferences are made to his exemption from the unrighteousness of sin and disobedience. He kept the entire law in every detail and in each respect (Rom 10:4; Heb 4:15). Pilate’s wife regarded Jesus as a righteous man, and Pilate himself spoke of him as an innocent man (Mt 27:19, 24). Even Judas realized that he himself had sinned by “betraying innocent blood” (Mt 27:4).<\/p>\n<p>The issue of Christ’s sinlessness is not confined merely to the fact that he did not commit any sin. There is a deeper theological significance to the question, which has to do with the issue of whether Christ was at all able to sin. Was it even possible for him to sin? This concern has been spoken of in theology as his impeccability (Christ was unable to sin), or on the contrary position, his peccability (Christ was able to sin, even though he did not exercise his will in this direction). The problems on both of these views appear immediately: If Christ was unable to sin, how could he really have been tempted (and we have ample data in Scripture concerning Jesus’ temptations)? If Christ could have sinned, even though he did not do so, does this mean that God can sin (for Christ was in every respect fully the Son of God, the second person of the Trinity)? It is useless to say that Jesus could have sinned with respect to his human nature but not so with respect to his divine nature, because this ignores the indissoluble unity of the person of the God-man. We may not separate the human nature from the divine nature, as though in his humanity he could have acted independently of his divinity. This was, in part, the error of the ancient Nestorian heretics. Whatever the Son of God does, he does with and in his entire divine-human nature.<\/p>\n<p>Essentially, there is no contradiction between being tempted and being unable to sin. Of course, it is difficult for us to imagine how this can be possible. This is because we are sinners and stand within the experiential knowledge of evil. Christ’s person is absolutely unique; we can little imagine how real were his temptations by the devil in the wilderness and throughout his life (Lk 22:28, 39-46), even though it was impossible for him to actually sin.<\/p>\n<p>Perhaps an illustration may be helpful. Let us imagine there is an absolutely impregnable fortress that cannot be taken by the enemy as long as the defenses are maintained. (If we may, for the purpose of illustration, let us rule out the terrible destructive forces of modern warfare.) Because the fortress is incapable of being taken by assault and is in reality unconquerable, as long as the defenses are kept up, it does not mean that it cannot be besieged and furiously attacked. So it may be with respect to the reality of Christ’s temptations and his inability to sin as the Holy Son of God.<\/p>\n<p>His temptations were real. Therefore, “we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Heb 4:15-16, <span>rsv<\/span>).<\/p>","content_en":"<h3>SINLESSNESS OF CHRIST*<\/h3>\n<p>The Scripture (quoted here from the <span>rsv<\/span>) leaves no question that Christ is regarded as sinless. He is declared to be the perfect Son of God in every respect. His human nature is holy, without any sin. This is repeatedly and explicitly affirmed in unmistakable terms. Paul states that Christ “knew no sin” (2 Cor 5:21). Peter says “he committed no sin; no guile was found on his lips” (1 Pt 2:22); he calls him “righteous” (3:18). The writer to the Hebrews says that Christ is “holy, blameless, unstained, separated from sinners” (Heb 7:26). James speaks of him as “the righteous man” (Jas 5:6), and John affirms that “in him there is no sin” (1 Jn 3:5). In the Gospels and in the apostolic preaching, Jesus is repeatedly witnessed to as the Holy Son of God, the Holy One of God, the Holy and Righteous One (Lk 1:35; Jn 6:69; Acts 3:14).<\/p>\n<p>Jesus was able to ask his enemies with penetrating conviction, “Which of you convicts me of sin?” (Jn 8:46). He gives ample evidence of a holy self-consciousness throughout his entire lifetime. Numerous references and inferences are made to his exemption from the unrighteousness of sin and disobedience. He kept the entire law in every detail and in each respect (Rom 10:4; Heb 4:15). Pilate’s wife regarded Jesus as a righteous man, and Pilate himself spoke of him as an innocent man (Mt 27:19, 24). Even Judas realized that he himself had sinned by “betraying innocent blood” (Mt 27:4).<\/p>\n<p>The issue of Christ’s sinlessness is not confined merely to the fact that he did not commit any sin. There is a deeper theological significance to the question, which has to do with the issue of whether Christ was at all able to sin. Was it even possible for him to sin? This concern has been spoken of in theology as his impeccability (Christ was unable to sin), or on the contrary position, his peccability (Christ was able to sin, even though he did not exercise his will in this direction). The problems on both of these views appear immediately: If Christ was unable to sin, how could he really have been tempted (and we have ample data in Scripture concerning Jesus’ temptations)? If Christ could have sinned, even though he did not do so, does this mean that God can sin (for Christ was in every respect fully the Son of God, the second person of the Trinity)? It is useless to say that Jesus could have sinned with respect to his human nature but not so with respect to his divine nature, because this ignores the indissoluble unity of the person of the God-man. We may not separate the human nature from the divine nature, as though in his humanity he could have acted independently of his divinity. This was, in part, the error of the ancient Nestorian heretics. Whatever the Son of God does, he does with and in his entire divine-human nature.<\/p>\n<p>Essentially, there is no contradiction between being tempted and being unable to sin. Of course, it is difficult for us to imagine how this can be possible. This is because we are sinners and stand within the experiential knowledge of evil. Christ’s person is absolutely unique; we can little imagine how real were his temptations by the devil in the wilderness and throughout his life (Lk 22:28, 39-46), even though it was impossible for him to actually sin.<\/p>\n<p>Perhaps an illustration may be helpful. Let us imagine there is an absolutely impregnable fortress that cannot be taken by the enemy as long as the defenses are maintained. (If we may, for the purpose of illustration, let us rule out the terrible destructive forces of modern warfare.) Because the fortress is incapable of being taken by assault and is in reality unconquerable, as long as the defenses are kept up, it does not mean that it cannot be besieged and furiously attacked. So it may be with respect to the reality of Christ’s temptations and his inability to sin as the Holy Son of God.<\/p>\n<p>His temptations were real. Therefore, “we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Heb 4:15-16, <span>rsv<\/span>).<\/p>","summary_ro":"SINLESSNESS OF CHRIST* The Scripture (quoted here from the rsv) leaves no question that Christ is regarded as sinless. He is declared to be the perfect Son of God in every respect. His human nature is holy, without any sin. This is repeatedly and explicitly affirmed in unmistakable terms. Paul states that Christ “knew no sin” (2 Cor 5:21). Peter says “he committed no sin; no guile was found on his lips” (1 Pt 2:22); he calls him “righteous” (3:18). The writer to the Hebrews says that Christ i...","summary_en":"SINLESSNESS OF CHRIST* The Scripture (quoted here from the rsv) leaves no question that Christ is regarded as sinless. He is declared to be the perfect Son of God in every respect. His human nature is holy, without any sin. This is repeatedly and explicitly affirmed in unmistakable terms. Paul states that Christ “knew no sin” (2 Cor 5:21). Peter says “he committed no sin; no guile was found on his lips” (1 Pt 2:22); he calls him “righteous” (3:18). The writer to the Hebrews says that Christ i...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":34807,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shekinah*","title_en":"Shekinah*","content_ro":"<h3>SHEKINAH*<\/h3>\n<p>Transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells.” The term enters Christian theology from its use in the Targums and rabbinic literature to describe the immanent presence in the world of the transcendent Deity. Although the word is not itself used in either Testament, it clearly originates in OT passages that describe God as dwelling among a people or in a particular place (Gn 9:27; Ex 25:8; 29:45-46; Nm 5:3; 1 Kgs 6:13; Pss 68:16-18; 74:2; Is 8:18; Ez 43:7-9; Jl 3:17, 21; Zec 2:10-11); God, whose dwelling is in heaven, also dwells on earth. The term is also applied to the “shekinah glory,” the visible pillar of fire and smoke that dwelled in the midst of Israel at Sinai (Ex 19:16-18), in the wilderness (40:34-38), and in the temple (1 Kgs 6:13; 8:10-13; 2 Chr 6:1-2).<\/p>\n<p>The NT frequently alludes to the concept of the shekinah, even though the term itself is not used. God’s presence in the NT is frequently associated with light and glory (Lk 2:9; 9:29; Acts 9:3-6; 22:6-11; 26:12-16; 2 Pt 1:16-18). John’s Gospel emphasizes both the concept of glory and the concept of dwelling. When the Word became flesh, he dwelt among men who beheld his glory (Jn 1:14). The Spirit of God remained on him (v 32) and would be with his followers forever (14:16). He would abide in those who abide in Jesus (15:4-10). The same themes of dwelling in Christ and of his dwelling in his people occur repeatedly also in John’s letters (1 Jn 2:6, 14, 24, 27-28; 3:6, 14-15, 24; 2 Jn 1:9).<\/p>\n<p>Paul also identifies Christ as the shekinah of God. All the fullness of the Godhead dwells in him bodily (Col 1:19; 2:9). The dwelling of Christ in the church constitutes the saints as the people of God (1:15-23). Paul’s message was the “gospel of the glory of Christ,” for God had caused light to shine to give “knowledge of the glory of God in the face of Christ” (2 Cor 4:4-6, <span>niv<\/span>). Finally, the writer of Hebrews sees Christ as “the radiance of God’s glory and the exact representation of his being” (Heb 1:3, <span>niv<\/span>). <em>See<\/em> Glory; Pillar of Fire and Cloud; Theophany.<\/p>","content_en":"<h3>SHEKINAH*<\/h3>\n<p>Transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells.” The term enters Christian theology from its use in the Targums and rabbinic literature to describe the immanent presence in the world of the transcendent Deity. Although the word is not itself used in either Testament, it clearly originates in OT passages that describe God as dwelling among a people or in a particular place (Gn 9:27; Ex 25:8; 29:45-46; Nm 5:3; 1 Kgs 6:13; Pss 68:16-18; 74:2; Is 8:18; Ez 43:7-9; Jl 3:17, 21; Zec 2:10-11); God, whose dwelling is in heaven, also dwells on earth. The term is also applied to the “shekinah glory,” the visible pillar of fire and smoke that dwelled in the midst of Israel at Sinai (Ex 19:16-18), in the wilderness (40:34-38), and in the temple (1 Kgs 6:13; 8:10-13; 2 Chr 6:1-2).<\/p>\n<p>The NT frequently alludes to the concept of the shekinah, even though the term itself is not used. God’s presence in the NT is frequently associated with light and glory (Lk 2:9; 9:29; Acts 9:3-6; 22:6-11; 26:12-16; 2 Pt 1:16-18). John’s Gospel emphasizes both the concept of glory and the concept of dwelling. When the Word became flesh, he dwelt among men who beheld his glory (Jn 1:14). The Spirit of God remained on him (v 32) and would be with his followers forever (14:16). He would abide in those who abide in Jesus (15:4-10). The same themes of dwelling in Christ and of his dwelling in his people occur repeatedly also in John’s letters (1 Jn 2:6, 14, 24, 27-28; 3:6, 14-15, 24; 2 Jn 1:9).<\/p>\n<p>Paul also identifies Christ as the shekinah of God. All the fullness of the Godhead dwells in him bodily (Col 1:19; 2:9). The dwelling of Christ in the church constitutes the saints as the people of God (1:15-23). Paul’s message was the “gospel of the glory of Christ,” for God had caused light to shine to give “knowledge of the glory of God in the face of Christ” (2 Cor 4:4-6, <span>niv<\/span>). Finally, the writer of Hebrews sees Christ as “the radiance of God’s glory and the exact representation of his being” (Heb 1:3, <span>niv<\/span>). <em>See<\/em> Glory; Pillar of Fire and Cloud; Theophany.<\/p>","summary_ro":"SHEKINAH* Transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells.” The term enters Christian theology from its use in the Targums and rabbinic literature to describe the immanent presence in the world of the transcendent Deity. Although the word is not itself used in either Testament, it clearly originates in OT passages that describe God as dwelling among a people or in a particular place (Gn 9:27; Ex 25:8; 29:45-46; Nm 5:3; 1 Kgs 6:13; Pss 68:16-18; 74:2; Is 8:1...","summary_en":"SHEKINAH* Transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells.” The term enters Christian theology from its use in the Targums and rabbinic literature to describe the immanent presence in the world of the transcendent Deity. Although the word is not itself used in either Testament, it clearly originates in OT passages that describe God as dwelling among a people or in a particular place (Gn 9:27; Ex 25:8; 29:45-46; Nm 5:3; 1 Kgs 6:13; Pss 68:16-18; 74:2; Is 8:1...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59213,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:6","title_en":"Study Note: 1 Ioan 3:6","content_ro":"<p><strong>3:6<\/strong> <em>continues to live in him<\/em> (Greek <span class=\"greek\" lang=\"el\">menō<\/span>): This indicates “abiding” and “remaining” (John 15:1-8) in contrast to departing into falsehood. To the extent that we live in continual, dependent fellowship with Christ and in faithfulness to the apostles’ teachings, we <em>will not sin<\/em>. • <em>keeps on sinning:<\/em> This verb denotes sin as an ongoing, repeated action. John was not saying that anyone who sins once <em>does not know<\/em> God (i.e., has no relationship with God). But if we persist in sin, we demonstrate a lack of relationship with God.<\/p>","content_en":"<p><strong>3:6<\/strong> <em>continues to live in him<\/em> (Greek <span class=\"greek\" lang=\"el\">menō<\/span>): This indicates “abiding” and “remaining” (John 15:1-8) in contrast to departing into falsehood. To the extent that we live in continual, dependent fellowship with Christ and in faithfulness to the apostles’ teachings, we <em>will not sin<\/em>. • <em>keeps on sinning:<\/em> This verb denotes sin as an ongoing, repeated action. John was not saying that anyone who sins once <em>does not know<\/em> God (i.e., has no relationship with God). But if we persist in sin, we demonstrate a lack of relationship with God.<\/p>","summary_ro":"3:6 continues to live in him (Greek menō): This indicates “abiding” and “remaining” (John 15:1-8) in contrast to departing into falsehood. To the extent that we live in continual, dependent fellowship with Christ and in faithfulness to the apostles’ teachings, we will not sin. • keeps on sinning: This verb denotes sin as an ongoing, repeated action. John was not saying that anyone who sins once does not know God (i.e., has no relationship with God). But if we persist in sin, we demonstrate a ...","summary_en":"3:6 continues to live in him (Greek menō): This indicates “abiding” and “remaining” (John 15:1-8) in contrast to departing into falsehood. To the extent that we live in continual, dependent fellowship with Christ and in faithfulness to the apostles’ teachings, we will not sin. • keeps on sinning: This verb denotes sin as an ongoing, repeated action. John was not saying that anyone who sins once does not know God (i.e., has no relationship with God). But if we persist in sin, we demonstrate a ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86839,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:6","title_en":"Study Note: 1 Ioan 3:6","content_ro":"<p><strong>3:6<\/strong> <em>continues to live in him<\/em> (Greek <span class=\"greek\" lang=\"el\">menō<\/span>): This indicates “abiding” and “remaining” (John 15:1-8) in contrast to departing into falsehood. To the extent that we live in continual, dependent fellowship with Christ and in faithfulness to the apostles’ teachings, we <em>will not sin<\/em>. • <em>keeps on sinning:<\/em> This verb denotes sin as an ongoing, repeated action. John was not saying that anyone who sins once <em>does not know<\/em> God (i.e., has no relationship with God). But if we persist in sin, we demonstrate a lack of relationship with God.<\/p>","content_en":"<p><strong>3:6<\/strong> <em>continues to live in him<\/em> (Greek <span class=\"greek\" lang=\"el\">menō<\/span>): This indicates “abiding” and “remaining” (John 15:1-8) in contrast to departing into falsehood. To the extent that we live in continual, dependent fellowship with Christ and in faithfulness to the apostles’ teachings, we <em>will not sin<\/em>. • <em>keeps on sinning:<\/em> This verb denotes sin as an ongoing, repeated action. John was not saying that anyone who sins once <em>does not know<\/em> God (i.e., has no relationship with God). But if we persist in sin, we demonstrate a lack of relationship with God.<\/p>","summary_ro":"3:6 continues to live in him (Greek menō): This indicates “abiding” and “remaining” (John 15:1-8) in contrast to departing into falsehood. To the extent that we live in continual, dependent fellowship with Christ and in faithfulness to the apostles’ teachings, we will not sin. • keeps on sinning: This verb denotes sin as an ongoing, repeated action. John was not saying that anyone who sins once does not know God (i.e., has no relationship with God). But if we persist in sin, we demonstrate a ...","summary_en":"3:6 continues to live in him (Greek menō): This indicates “abiding” and “remaining” (John 15:1-8) in contrast to departing into falsehood. To the extent that we live in continual, dependent fellowship with Christ and in faithfulness to the apostles’ teachings, we will not sin. • keeps on sinning: This verb denotes sin as an ongoing, repeated action. John was not saying that anyone who sins once does not know God (i.e., has no relationship with God). But if we persist in sin, we demonstrate a ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114465,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:6","title_en":"Study Note: 1 Ioan 3:6","content_ro":"<p><strong>3:6<\/strong> <em>continues to live in him<\/em> (Greek <span class=\"greek\" lang=\"el\">menō<\/span>): This indicates “abiding” and “remaining” (John 15:1-8) in contrast to departing into falsehood. To the extent that we live in continual, dependent fellowship with Christ and in faithfulness to the apostles’ teachings, we <em>will not sin<\/em>. • <em>keeps on sinning:<\/em> This verb denotes sin as an ongoing, repeated action. John was not saying that anyone who sins once <em>does not know<\/em> God (i.e., has no relationship with God). But if we persist in sin, we demonstrate a lack of relationship with God.<\/p>","content_en":"<p><strong>3:6<\/strong> <em>continues to live in him<\/em> (Greek <span class=\"greek\" lang=\"el\">menō<\/span>): This indicates “abiding” and “remaining” (John 15:1-8) in contrast to departing into falsehood. To the extent that we live in continual, dependent fellowship with Christ and in faithfulness to the apostles’ teachings, we <em>will not sin<\/em>. • <em>keeps on sinning:<\/em> This verb denotes sin as an ongoing, repeated action. John was not saying that anyone who sins once <em>does not know<\/em> God (i.e., has no relationship with God). But if we persist in sin, we demonstrate a lack of relationship with God.<\/p>","summary_ro":"3:6 continues to live in him (Greek menō): This indicates “abiding” and “remaining” (John 15:1-8) in contrast to departing into falsehood. To the extent that we live in continual, dependent fellowship with Christ and in faithfulness to the apostles’ teachings, we will not sin. • keeps on sinning: This verb denotes sin as an ongoing, repeated action. John was not saying that anyone who sins once does not know God (i.e., has no relationship with God). But if we persist in sin, we demonstrate a ...","summary_en":"3:6 continues to live in him (Greek menō): This indicates “abiding” and “remaining” (John 15:1-8) in contrast to departing into falsehood. To the extent that we live in continual, dependent fellowship with Christ and in faithfulness to the apostles’ teachings, we will not sin. • keeps on sinning: This verb denotes sin as an ongoing, repeated action. John was not saying that anyone who sins once does not know God (i.e., has no relationship with God). But if we persist in sin, we demonstrate a ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142091,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:6","title_en":"Study Note: 1 Ioan 3:6","content_ro":"<p><strong>3:6<\/strong> <em>continues to live in him<\/em> (Greek <span class=\"greek\" lang=\"el\">menō<\/span>): This indicates “abiding” and “remaining” (John 15:1-8) in contrast to departing into falsehood. To the extent that we live in continual, dependent fellowship with Christ and in faithfulness to the apostles’ teachings, we <em>will not sin<\/em>. • <em>keeps on sinning:<\/em> This verb denotes sin as an ongoing, repeated action. John was not saying that anyone who sins once <em>does not know<\/em> God (i.e., has no relationship with God). But if we persist in sin, we demonstrate a lack of relationship with God.<\/p>","content_en":"<p><strong>3:6<\/strong> <em>continues to live in him<\/em> (Greek <span class=\"greek\" lang=\"el\">menō<\/span>): This indicates “abiding” and “remaining” (John 15:1-8) in contrast to departing into falsehood. To the extent that we live in continual, dependent fellowship with Christ and in faithfulness to the apostles’ teachings, we <em>will not sin<\/em>. • <em>keeps on sinning:<\/em> This verb denotes sin as an ongoing, repeated action. John was not saying that anyone who sins once <em>does not know<\/em> God (i.e., has no relationship with God). But if we persist in sin, we demonstrate a lack of relationship with God.<\/p>","summary_ro":"3:6 continues to live in him (Greek menō): This indicates “abiding” and “remaining” (John 15:1-8) in contrast to departing into falsehood. To the extent that we live in continual, dependent fellowship with Christ and in faithfulness to the apostles’ teachings, we will not sin. • keeps on sinning: This verb denotes sin as an ongoing, repeated action. John was not saying that anyone who sins once does not know God (i.e., has no relationship with God). But if we persist in sin, we demonstrate a ...","summary_en":"3:6 continues to live in him (Greek menō): This indicates “abiding” and “remaining” (John 15:1-8) in contrast to departing into falsehood. To the extent that we live in continual, dependent fellowship with Christ and in faithfulness to the apostles’ teachings, we will not sin. • keeps on sinning: This verb denotes sin as an ongoing, repeated action. John was not saying that anyone who sins once does not know God (i.e., has no relationship with God). But if we persist in sin, we demonstrate a ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":20282,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":9325,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Demon-Possession","title_en":"Demon-Possession","content_ro":"<h3>DEMON-POSSESSION<\/h3>\n<p>Demonic occupation of a human being. The term “possession” is misleading and is not the best translation for the Greek word <span class=\"greek\" lang=\"el\">daimonizomai<\/span><em>,<\/em> which literally means to be “demonized” and can often best be translated as “to have a demon.” The noun form is “demoniac.”<\/p>\n<p>Demons can enter the body of a person (Lk 8:30; 22:3), in order to control the individual’s thoughts and actions. Sometimes a distinction is made between demonic oppression and demonic possession; this supposedly differentiates an attack from without and control from within. Although a non-Christian may be said to be “possessed” by a demon, the Christian cannot be so possessed, for he belongs to Christ and his human spirit has been sealed by the Holy Spirit (Eph 1:13). Demonic spirits somehow know and acknowledge this seal.<\/p>\n<p>Demons can also enter the bodies of animals, as in the case of the swine in Mark 5:13. Demons are associated with books of magic (Acts 19:19), idols (1 Cor 10:19-21), and fetishes. Demons often cause illness or physical disability; Luke 13:11 tells of a woman who had “been crippled by an evil spirit” for 18 years but was delivered and healed by Jesus. Since evil spirits often attack the mind and the emotions, many symptoms of mental illness may be attributed to their activity. The boy whom Jesus delivered just after the Transfiguration exhibited symptoms of epilepsy. Paranoia may be the work of a spirit of fear. Some individuals suffering from schizophrenia (split or multiple personality) may in reality be demonized by a number of spirits. It is possible for a person to have many demons. Jesus cast seven of them out of Mary Magdalene (Lk 8:2). The spirit in the Gerasene demoniac gave his name as Legion, “for we are many” (Mk 5:9; Lk 8:30). In the time of Augustus a Roman legion consisted of 6,000 foot soldiers, usually accompanied by an equal number of auxiliary troops.<\/p>\n<p>Demonization occurs in various ways. Some people are demonized by a hereditary curse, which may continue to the third or fourth generation (Ex 20:5). The curse against illegitimacy was particularly strong, for the bastard could not enter the congregation of Israel until the tenth generation (Dt 23:2). Curses may also be placed upon someone by spells, incantations, or similar practices such as voodoo or other forms of witchcraft. Galatians 3:13 speaks of redemption from the curse of the law through Christ’s having “become a curse” for us. Usually believers are immune from curses made against them, unless they have given grounds to the devil (Eph 4:27). Such grounds may be provided through drugs, illicit sex, the occult, or any other avenue forbidden in the Bible. Involvement with tarot cards, horoscopes, or any other form of fortune-telling may give demons opportunity to enter. Such contacts may seem innocuous, but Satan utilizes the smallest foothold to gain advantage over people.<\/p>\n<p class=\"h2\" id=\"Manifestation\">Manifestation<\/p>\n<p>Often demons prefer to hide rather than to make their presence known, for then they can exercise control without hindrance. When they do manifest themselves, often when challenged, all sorts of strange and frightening things may occur. They possess supernatural powers (cf. Rv 16:14), which they exhibit outright or through their victims. The Gerasene demoniac had superhuman physical strength, so that he could not be bound with fetters or chains (Mk 5:4-5); he lived in tombs and went about night and day screaming and injuring himself with stones.<\/p>\n<p>The spirit in the demonized boy in Mark 9 rendered him dumb and deaf, threw him on the ground, and caused him to roll about and to foam at the mouth (9:18-20). The demon caused him to grind his teeth and become rigid; he had tried to kill the boy by throwing him into the fire and into the water on various occasions (vv 18-22). Before leaving at the command of Jesus, the demon cried out (cf. Mk 1:26), convulsed the boy terribly, and left him lying like a corpse. Jesus took him by the hand and raised him up (9:27). Similar manifestations take place today.<\/p>\n<p class=\"h2\" id=\"Exorcism\">Exorcism<\/p>\n<p>Casting out demons, or exorcism, was a regular and frequent part of the ministry of Jesus, and he taught and commanded his followers to do the same. This command has never been abrogated, and the ministry of deliverance should be even more important today, when the forces of evil are so rampant. The following principles are derived from the practice of Jesus, the Scriptures, and personal observation and involvement.<\/p>\n<p>1. Jesus spoke to demons and commanded them to come out (Mk 1:25; 9:25). He cast them out “with a word” (Mt 8:16). Jesus gave his followers authority to use his name in casting them out and used this as a sign of the believer (Mk 16:17). His name is not a magical formula, and its use depends on the relationship between the Lord and the person using his name, as the sons of Sceva found out to their dismay (Acts 19:11-18).<\/p>\n<li>2. Jesus cast out demons by the Spirit of God (Mt 12:28). God anointed Jesus of Nazareth with the Holy Spirit and with power to heal all who were oppressed by the devil (Lk 4:18-19; Acts 10:38).<\/li>\n<li>3. The Lord gave clear teaching about “the binding of the strong man” in deliverance (Mt 12:29; Mk 3:27) and about binding and loosing (Mt 18:18).<\/li>\n<li>4. Prayer is an important weapon in spiritual warfare. When the disciples asked (Mk 9:28) why they could not cast out a demon, Jesus replied that this kind comes out only with prayer.<\/li>\n<li>5. Revelation 12:11 testifies to the power of “the blood of the Lamb” in overcoming Satan. Demons do not like to hear of the blood of Jesus and often become agitated at the mention of it.<\/li>\n<li>6. God has equipped the believer with armor for defense in spiritual battle (Eph 6:10-17).<\/li>\n<li>7. The Lord answered Satan with correctly applied texts from the Bible. We have been given the sword of the Spirit, the Word of God (Eph 6:17; Heb 4:12), as a means of defense and for attack against the enemy.<\/li>\n<li>8. We must come against the hosts of hell from our position in the heavenly places (Eph 2:6), not from our limited earthly station.<\/li>\n<li>9. We must recognize that the ultimate victory has already been won by Jesus, who came to destroy the works of the devil (1 Jn 3:8) and to destroy him who has the power of death (Heb 2:14-16). When Jesus cried out on the cross, “It is finished,” he meant that the redemptive work was done; when he arose from the dead, he demonstrated his power over death. We win only as we enter into his victory.<\/li>\n<p><em>See also<\/em> Demon.<\/p>","content_en":"<h3>DEMON-POSSESSION<\/h3>\n<p>Demonic occupation of a human being. The term “possession” is misleading and is not the best translation for the Greek word <span class=\"greek\" lang=\"el\">daimonizomai<\/span><em>,<\/em> which literally means to be “demonized” and can often best be translated as “to have a demon.” The noun form is “demoniac.”<\/p>\n<p>Demons can enter the body of a person (Lk 8:30; 22:3), in order to control the individual’s thoughts and actions. Sometimes a distinction is made between demonic oppression and demonic possession; this supposedly differentiates an attack from without and control from within. Although a non-Christian may be said to be “possessed” by a demon, the Christian cannot be so possessed, for he belongs to Christ and his human spirit has been sealed by the Holy Spirit (Eph 1:13). Demonic spirits somehow know and acknowledge this seal.<\/p>\n<p>Demons can also enter the bodies of animals, as in the case of the swine in Mark 5:13. Demons are associated with books of magic (Acts 19:19), idols (1 Cor 10:19-21), and fetishes. Demons often cause illness or physical disability; Luke 13:11 tells of a woman who had “been crippled by an evil spirit” for 18 years but was delivered and healed by Jesus. Since evil spirits often attack the mind and the emotions, many symptoms of mental illness may be attributed to their activity. The boy whom Jesus delivered just after the Transfiguration exhibited symptoms of epilepsy. Paranoia may be the work of a spirit of fear. Some individuals suffering from schizophrenia (split or multiple personality) may in reality be demonized by a number of spirits. It is possible for a person to have many demons. Jesus cast seven of them out of Mary Magdalene (Lk 8:2). The spirit in the Gerasene demoniac gave his name as Legion, “for we are many” (Mk 5:9; Lk 8:30). In the time of Augustus a Roman legion consisted of 6,000 foot soldiers, usually accompanied by an equal number of auxiliary troops.<\/p>\n<p>Demonization occurs in various ways. Some people are demonized by a hereditary curse, which may continue to the third or fourth generation (Ex 20:5). The curse against illegitimacy was particularly strong, for the bastard could not enter the congregation of Israel until the tenth generation (Dt 23:2). Curses may also be placed upon someone by spells, incantations, or similar practices such as voodoo or other forms of witchcraft. Galatians 3:13 speaks of redemption from the curse of the law through Christ’s having “become a curse” for us. Usually believers are immune from curses made against them, unless they have given grounds to the devil (Eph 4:27). Such grounds may be provided through drugs, illicit sex, the occult, or any other avenue forbidden in the Bible. Involvement with tarot cards, horoscopes, or any other form of fortune-telling may give demons opportunity to enter. Such contacts may seem innocuous, but Satan utilizes the smallest foothold to gain advantage over people.<\/p>\n<p class=\"h2\" id=\"Manifestation\">Manifestation<\/p>\n<p>Often demons prefer to hide rather than to make their presence known, for then they can exercise control without hindrance. When they do manifest themselves, often when challenged, all sorts of strange and frightening things may occur. They possess supernatural powers (cf. Rv 16:14), which they exhibit outright or through their victims. The Gerasene demoniac had superhuman physical strength, so that he could not be bound with fetters or chains (Mk 5:4-5); he lived in tombs and went about night and day screaming and injuring himself with stones.<\/p>\n<p>The spirit in the demonized boy in Mark 9 rendered him dumb and deaf, threw him on the ground, and caused him to roll about and to foam at the mouth (9:18-20). The demon caused him to grind his teeth and become rigid; he had tried to kill the boy by throwing him into the fire and into the water on various occasions (vv 18-22). Before leaving at the command of Jesus, the demon cried out (cf. Mk 1:26), convulsed the boy terribly, and left him lying like a corpse. Jesus took him by the hand and raised him up (9:27). Similar manifestations take place today.<\/p>\n<p class=\"h2\" id=\"Exorcism\">Exorcism<\/p>\n<p>Casting out demons, or exorcism, was a regular and frequent part of the ministry of Jesus, and he taught and commanded his followers to do the same. This command has never been abrogated, and the ministry of deliverance should be even more important today, when the forces of evil are so rampant. The following principles are derived from the practice of Jesus, the Scriptures, and personal observation and involvement.<\/p>\n<p>1. Jesus spoke to demons and commanded them to come out (Mk 1:25; 9:25). He cast them out “with a word” (Mt 8:16). Jesus gave his followers authority to use his name in casting them out and used this as a sign of the believer (Mk 16:17). His name is not a magical formula, and its use depends on the relationship between the Lord and the person using his name, as the sons of Sceva found out to their dismay (Acts 19:11-18).<\/p>\n<li>2. Jesus cast out demons by the Spirit of God (Mt 12:28). God anointed Jesus of Nazareth with the Holy Spirit and with power to heal all who were oppressed by the devil (Lk 4:18-19; Acts 10:38).<\/li>\n<li>3. The Lord gave clear teaching about “the binding of the strong man” in deliverance (Mt 12:29; Mk 3:27) and about binding and loosing (Mt 18:18).<\/li>\n<li>4. Prayer is an important weapon in spiritual warfare. When the disciples asked (Mk 9:28) why they could not cast out a demon, Jesus replied that this kind comes out only with prayer.<\/li>\n<li>5. Revelation 12:11 testifies to the power of “the blood of the Lamb” in overcoming Satan. Demons do not like to hear of the blood of Jesus and often become agitated at the mention of it.<\/li>\n<li>6. God has equipped the believer with armor for defense in spiritual battle (Eph 6:10-17).<\/li>\n<li>7. The Lord answered Satan with correctly applied texts from the Bible. We have been given the sword of the Spirit, the Word of God (Eph 6:17; Heb 4:12), as a means of defense and for attack against the enemy.<\/li>\n<li>8. We must come against the hosts of hell from our position in the heavenly places (Eph 2:6), not from our limited earthly station.<\/li>\n<li>9. We must recognize that the ultimate victory has already been won by Jesus, who came to destroy the works of the devil (1 Jn 3:8) and to destroy him who has the power of death (Heb 2:14-16). When Jesus cried out on the cross, “It is finished,” he meant that the redemptive work was done; when he arose from the dead, he demonstrated his power over death. We win only as we enter into his victory.<\/li>\n<p><em>See also<\/em> Demon.<\/p>","summary_ro":"DEMON-POSSESSION Demonic occupation of a human being. The term “possession” is misleading and is not the best translation for the Greek word daimonizomai, which literally means to be “demonized” and can often best be translated as “to have a demon.” The noun form is “demoniac.” Demons can enter the body of a person (Lk 8:30; 22:3), in order to control the individual’s thoughts and actions. Sometimes a distinction is made between demonic oppression and demonic possession; this supposedly diffe...","summary_en":"DEMON-POSSESSION Demonic occupation of a human being. The term “possession” is misleading and is not the best translation for the Greek word daimonizomai, which literally means to be “demonized” and can often best be translated as “to have a demon.” The noun form is “demoniac.” Demons can enter the body of a person (Lk 8:30; 22:3), in order to control the individual’s thoughts and actions. Sometimes a distinction is made between demonic oppression and demonic possession; this supposedly diffe...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20279,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33990,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Satan","title_en":"Satan","content_ro":"<h3>SATAN<\/h3>\n<p>Spirit being who opposes God and seeks to frustrate his plans and lead his people into rebellion.<\/p>\n<p>Satan is seldom mentioned in the OT. He is pictured as an angel who acts as the heavenly prosecutor (Jb 1:6-12; 2:1-7; Zec 3:1-2). As such, he is called “the satan” or “the accuser,” and there is nothing in the context to indicate that the angel is evil. It is not until the late OT period that Satan appears as a tempter: in 1 Chronicles 21:1, the story of 2 Samuel 24:1 is retold with Satan (used for the first time as a proper name) substituted for God and pictured as an evil figure. The OT, then, has no developed doctrine of Satan but contains the raw material from which the later doctrine came. (Some people see Lucifer of Is 14:12 as a reference to Satan, but the context is clearly referring to the king of Babylon; it is therefore unlikely that any reference to Satan was intended.)<\/p>\n<p>The Jews further developed the idea of Satan during the intertestamental period, also calling him Belial, Mastema, and Sammael. Three differing conceptions appear. First, the Satan of the OT reappears in the roles of tempting people, of accusing them in heaven before God, and of hindering God’s saving plan (Jubilees 11:5; 17:16; Assumption of Moses 17; 1 Enoch 40:7). Second, the Dead Sea Scrolls present Satan (Belial) as the leader of the evil forces and attacker of the righteous. This development was probably influenced by the evil god of Zoroastrian religion. But unlike the Zoroastrian idea, the scrolls never present two gods but rather one God who has created both Belial and the Prince of Light (who is sure to win in the end, for God is with him). Third, in this literature Satan is often identified with OT stories from which his name was originally absent: he lusted after Eve and therefore caused the fall (Wisd of Sol 2:24), he controls the angels who fell in Genesis 6:1-4 (Jubilees 10:5-8; 19:28), or he is a fallen angel himself (2 Enoch 29:4).<\/p>\n<p>The NT has a developed portrayal of Satan, and he comes with a whole list of names: Satan (Hebrew for “accuser”), devil (the Greek translation of Satan), Belial, Beelzebul, the Adversary, the Dragon, the Enemy, the Serpent, the Tester, and the Wicked One. Satan is pictured as the ruler of a host of angels (Mt 25:41) and the controller of the world (Lk 4:6; Acts 26:18; 2 Cor 4:4), who especially governs all who are not Christians (Mk 4:15; Jn 8:44; Acts 13:10; Col 1:13). He is opposed to God and seeks to alienate all people from God; therefore, he is an especially dangerous foe of Christians (Lk 8:33; 1 Cor 7:5; 1 Pt 5:8), who must steadfastly resist him and see through his cunning (2 Cor 2:11; Eph 6:11; Jas 4:7). Satan works his evil will by tempting persons (Jn 13:2; Acts 5:3), by hindering God’s workers (1 Thes 2:18), by accusing Christians before God (Rv 12:10), and by controlling the evil persons who resist the gospel (2 Thes 2:9; Rv 2:9, 13; 13:2).<\/p>\n<p>Most importantly, however, the NT teaches us that this being, who has been evil from the beginning (1 Jn 3:8), has now been bound and cast out of heaven through the ministry of Jesus (Lk 10:18; Rv 12). While Satan is still a dangerous enemy, Jesus himself prays for us and has given us the powerful weapons of prayer, faith, and the efficacy of his blood. Satan can still cause physical illness when allowed by God (2 Cor 12:7), and persons can be delivered over to him for punishment (1 Cor 5:5; 1 Tm 1:20). Satan will always be under God’s control, who will eventually destroy him (Rom 16:20; Rv 20:10).<\/p>\n<p><em>See also<\/em> Angel; Demon; Demon-possession; Lucifer.<\/p>","content_en":"<h3>SATAN<\/h3>\n<p>Spirit being who opposes God and seeks to frustrate his plans and lead his people into rebellion.<\/p>\n<p>Satan is seldom mentioned in the OT. He is pictured as an angel who acts as the heavenly prosecutor (Jb 1:6-12; 2:1-7; Zec 3:1-2). As such, he is called “the satan” or “the accuser,” and there is nothing in the context to indicate that the angel is evil. It is not until the late OT period that Satan appears as a tempter: in 1 Chronicles 21:1, the story of 2 Samuel 24:1 is retold with Satan (used for the first time as a proper name) substituted for God and pictured as an evil figure. The OT, then, has no developed doctrine of Satan but contains the raw material from which the later doctrine came. (Some people see Lucifer of Is 14:12 as a reference to Satan, but the context is clearly referring to the king of Babylon; it is therefore unlikely that any reference to Satan was intended.)<\/p>\n<p>The Jews further developed the idea of Satan during the intertestamental period, also calling him Belial, Mastema, and Sammael. Three differing conceptions appear. First, the Satan of the OT reappears in the roles of tempting people, of accusing them in heaven before God, and of hindering God’s saving plan (Jubilees 11:5; 17:16; Assumption of Moses 17; 1 Enoch 40:7). Second, the Dead Sea Scrolls present Satan (Belial) as the leader of the evil forces and attacker of the righteous. This development was probably influenced by the evil god of Zoroastrian religion. But unlike the Zoroastrian idea, the scrolls never present two gods but rather one God who has created both Belial and the Prince of Light (who is sure to win in the end, for God is with him). Third, in this literature Satan is often identified with OT stories from which his name was originally absent: he lusted after Eve and therefore caused the fall (Wisd of Sol 2:24), he controls the angels who fell in Genesis 6:1-4 (Jubilees 10:5-8; 19:28), or he is a fallen angel himself (2 Enoch 29:4).<\/p>\n<p>The NT has a developed portrayal of Satan, and he comes with a whole list of names: Satan (Hebrew for “accuser”), devil (the Greek translation of Satan), Belial, Beelzebul, the Adversary, the Dragon, the Enemy, the Serpent, the Tester, and the Wicked One. Satan is pictured as the ruler of a host of angels (Mt 25:41) and the controller of the world (Lk 4:6; Acts 26:18; 2 Cor 4:4), who especially governs all who are not Christians (Mk 4:15; Jn 8:44; Acts 13:10; Col 1:13). He is opposed to God and seeks to alienate all people from God; therefore, he is an especially dangerous foe of Christians (Lk 8:33; 1 Cor 7:5; 1 Pt 5:8), who must steadfastly resist him and see through his cunning (2 Cor 2:11; Eph 6:11; Jas 4:7). Satan works his evil will by tempting persons (Jn 13:2; Acts 5:3), by hindering God’s workers (1 Thes 2:18), by accusing Christians before God (Rv 12:10), and by controlling the evil persons who resist the gospel (2 Thes 2:9; Rv 2:9, 13; 13:2).<\/p>\n<p>Most importantly, however, the NT teaches us that this being, who has been evil from the beginning (1 Jn 3:8), has now been bound and cast out of heaven through the ministry of Jesus (Lk 10:18; Rv 12). While Satan is still a dangerous enemy, Jesus himself prays for us and has given us the powerful weapons of prayer, faith, and the efficacy of his blood. Satan can still cause physical illness when allowed by God (2 Cor 12:7), and persons can be delivered over to him for punishment (1 Cor 5:5; 1 Tm 1:20). Satan will always be under God’s control, who will eventually destroy him (Rom 16:20; Rv 20:10).<\/p>\n<p><em>See also<\/em> Angel; Demon; Demon-possession; Lucifer.<\/p>","summary_ro":"SATAN Spirit being who opposes God and seeks to frustrate his plans and lead his people into rebellion. Satan is seldom mentioned in the OT. He is pictured as an angel who acts as the heavenly prosecutor (Jb 1:6-12; 2:1-7; Zec 3:1-2). As such, he is called “the satan” or “the accuser,” and there is nothing in the context to indicate that the angel is evil. It is not until the late OT period that Satan appears as a tempter: in 1 Chronicles 21:1, the story of 2 Samuel 24:1 is retold with Satan ...","summary_en":"SATAN Spirit being who opposes God and seeks to frustrate his plans and lead his people into rebellion. Satan is seldom mentioned in the OT. He is pictured as an angel who acts as the heavenly prosecutor (Jb 1:6-12; 2:1-7; Zec 3:1-2). As such, he is called “the satan” or “the accuser,” and there is nothing in the context to indicate that the angel is evil. It is not until the late OT period that Satan appears as a tempter: in 1 Chronicles 21:1, the story of 2 Samuel 24:1 is retold with Satan ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59214,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:8","title_en":"Study Note: 1 Ioan 3:8","content_ro":"<p><strong>3:8<\/strong> <em>destroy:<\/em> This does not mean “to annihilate” but “to break down” (see Eph 2:14), “to undo,” or “to render ineffective.” Christ did not obliterate Satan; he came to undo <em>the works of the devil<\/em> by freeing people from sin and its awful consequences.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>destroy:<\/em> This does not mean “to annihilate” but “to break down” (see Eph 2:14), “to undo,” or “to render ineffective.” Christ did not obliterate Satan; he came to undo <em>the works of the devil<\/em> by freeing people from sin and its awful consequences.<\/p>","summary_ro":"3:8 destroy: This does not mean “to annihilate” but “to break down” (see Eph 2:14), “to undo,” or “to render ineffective.” Christ did not obliterate Satan; he came to undo the works of the devil by freeing people from sin and its awful consequences.","summary_en":"3:8 destroy: This does not mean “to annihilate” but “to break down” (see Eph 2:14), “to undo,” or “to render ineffective.” Christ did not obliterate Satan; he came to undo the works of the devil by freeing people from sin and its awful consequences.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86840,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:8","title_en":"Study Note: 1 Ioan 3:8","content_ro":"<p><strong>3:8<\/strong> <em>destroy:<\/em> This does not mean “to annihilate” but “to break down” (see Eph 2:14), “to undo,” or “to render ineffective.” Christ did not obliterate Satan; he came to undo <em>the works of the devil<\/em> by freeing people from sin and its awful consequences.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>destroy:<\/em> This does not mean “to annihilate” but “to break down” (see Eph 2:14), “to undo,” or “to render ineffective.” Christ did not obliterate Satan; he came to undo <em>the works of the devil<\/em> by freeing people from sin and its awful consequences.<\/p>","summary_ro":"3:8 destroy: This does not mean “to annihilate” but “to break down” (see Eph 2:14), “to undo,” or “to render ineffective.” Christ did not obliterate Satan; he came to undo the works of the devil by freeing people from sin and its awful consequences.","summary_en":"3:8 destroy: This does not mean “to annihilate” but “to break down” (see Eph 2:14), “to undo,” or “to render ineffective.” Christ did not obliterate Satan; he came to undo the works of the devil by freeing people from sin and its awful consequences.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114466,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:8","title_en":"Study Note: 1 Ioan 3:8","content_ro":"<p><strong>3:8<\/strong> <em>destroy:<\/em> This does not mean “to annihilate” but “to break down” (see Eph 2:14), “to undo,” or “to render ineffective.” Christ did not obliterate Satan; he came to undo <em>the works of the devil<\/em> by freeing people from sin and its awful consequences.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>destroy:<\/em> This does not mean “to annihilate” but “to break down” (see Eph 2:14), “to undo,” or “to render ineffective.” Christ did not obliterate Satan; he came to undo <em>the works of the devil<\/em> by freeing people from sin and its awful consequences.<\/p>","summary_ro":"3:8 destroy: This does not mean “to annihilate” but “to break down” (see Eph 2:14), “to undo,” or “to render ineffective.” Christ did not obliterate Satan; he came to undo the works of the devil by freeing people from sin and its awful consequences.","summary_en":"3:8 destroy: This does not mean “to annihilate” but “to break down” (see Eph 2:14), “to undo,” or “to render ineffective.” Christ did not obliterate Satan; he came to undo the works of the devil by freeing people from sin and its awful consequences.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142092,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:8","title_en":"Study Note: 1 Ioan 3:8","content_ro":"<p><strong>3:8<\/strong> <em>destroy:<\/em> This does not mean “to annihilate” but “to break down” (see Eph 2:14), “to undo,” or “to render ineffective.” Christ did not obliterate Satan; he came to undo <em>the works of the devil<\/em> by freeing people from sin and its awful consequences.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>destroy:<\/em> This does not mean “to annihilate” but “to break down” (see Eph 2:14), “to undo,” or “to render ineffective.” Christ did not obliterate Satan; he came to undo <em>the works of the devil<\/em> by freeing people from sin and its awful consequences.<\/p>","summary_ro":"3:8 destroy: This does not mean “to annihilate” but “to break down” (see Eph 2:14), “to undo,” or “to render ineffective.” Christ did not obliterate Satan; he came to undo the works of the devil by freeing people from sin and its awful consequences.","summary_en":"3:8 destroy: This does not mean “to annihilate” but “to break down” (see Eph 2:14), “to undo,” or “to render ineffective.” Christ did not obliterate Satan; he came to undo the works of the devil by freeing people from sin and its awful consequences.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67357,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Overcoming the Devil","title_en":"Overcoming the Devil","content_ro":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","content_en":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","summary_ro":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","summary_en":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94983,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Overcoming the Devil","title_en":"Overcoming the Devil","content_ro":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","content_en":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","summary_ro":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","summary_en":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122609,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Overcoming the Devil","title_en":"Overcoming the Devil","content_ro":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","content_en":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","summary_ro":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","summary_en":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150235,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Overcoming the Devil","title_en":"Overcoming the Devil","content_ro":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","content_en":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","summary_ro":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","summary_en":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":32600,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Regeneration*","title_en":"Regeneration*","content_ro":"<h3>REGENERATION*<\/h3>\n<p>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 <span>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>\n<p>Secular 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>\n<p>The 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>\n<p>Extending 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>\n<p>The 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>\n<p>The 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>\n<p><em>See also<\/em> Atonement; Conversion; Redeemer, Redemption; Repentance; Salvation.<\/p>","content_en":"<h3>REGENERATION*<\/h3>\n<p>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 <span>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>\n<p>Secular 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>\n<p>The 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>\n<p>Extending 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>\n<p>The 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>\n<p>The 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>\n<p><em>See 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":36157,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of God","title_en":"Spirit of God","content_ro":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","content_en":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","summary_ro":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","summary_en":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59215,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:9","title_en":"Study Note: 1 Ioan 3:9","content_ro":"<p><strong>3:9-10<\/strong> To <em>live righteously<\/em> means to live in a right relationship with God. (This is in contrast to the false teachers, who held that life in the spirit could not be contaminated by any behavior in a physical body.) This does not mean that we live perfect lives (1:8), but that we keep ourselves in a good relationship with God (1:9).<\/p>","content_en":"<p><strong>3:9-10<\/strong> To <em>live righteously<\/em> means to live in a right relationship with God. (This is in contrast to the false teachers, who held that life in the spirit could not be contaminated by any behavior in a physical body.) This does not mean that we live perfect lives (1:8), but that we keep ourselves in a good relationship with God (1:9).<\/p>","summary_ro":"3:9-10 To live righteously means to live in a right relationship with God. (This is in contrast to the false teachers, who held that life in the spirit could not be contaminated by any behavior in a physical body.) This does not mean that we live perfect lives (1:8), but that we keep ourselves in a good relationship with God (1:9).","summary_en":"3:9-10 To live righteously means to live in a right relationship with God. (This is in contrast to the false teachers, who held that life in the spirit could not be contaminated by any behavior in a physical body.) This does not mean that we live perfect lives (1:8), but that we keep ourselves in a good relationship with God (1:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86841,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:9","title_en":"Study Note: 1 Ioan 3:9","content_ro":"<p><strong>3:9-10<\/strong> To <em>live righteously<\/em> means to live in a right relationship with God. (This is in contrast to the false teachers, who held that life in the spirit could not be contaminated by any behavior in a physical body.) This does not mean that we live perfect lives (1:8), but that we keep ourselves in a good relationship with God (1:9).<\/p>","content_en":"<p><strong>3:9-10<\/strong> To <em>live righteously<\/em> means to live in a right relationship with God. (This is in contrast to the false teachers, who held that life in the spirit could not be contaminated by any behavior in a physical body.) This does not mean that we live perfect lives (1:8), but that we keep ourselves in a good relationship with God (1:9).<\/p>","summary_ro":"3:9-10 To live righteously means to live in a right relationship with God. (This is in contrast to the false teachers, who held that life in the spirit could not be contaminated by any behavior in a physical body.) This does not mean that we live perfect lives (1:8), but that we keep ourselves in a good relationship with God (1:9).","summary_en":"3:9-10 To live righteously means to live in a right relationship with God. (This is in contrast to the false teachers, who held that life in the spirit could not be contaminated by any behavior in a physical body.) This does not mean that we live perfect lives (1:8), but that we keep ourselves in a good relationship with God (1:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114467,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:9","title_en":"Study Note: 1 Ioan 3:9","content_ro":"<p><strong>3:9-10<\/strong> To <em>live righteously<\/em> means to live in a right relationship with God. (This is in contrast to the false teachers, who held that life in the spirit could not be contaminated by any behavior in a physical body.) This does not mean that we live perfect lives (1:8), but that we keep ourselves in a good relationship with God (1:9).<\/p>","content_en":"<p><strong>3:9-10<\/strong> To <em>live righteously<\/em> means to live in a right relationship with God. (This is in contrast to the false teachers, who held that life in the spirit could not be contaminated by any behavior in a physical body.) This does not mean that we live perfect lives (1:8), but that we keep ourselves in a good relationship with God (1:9).<\/p>","summary_ro":"3:9-10 To live righteously means to live in a right relationship with God. (This is in contrast to the false teachers, who held that life in the spirit could not be contaminated by any behavior in a physical body.) This does not mean that we live perfect lives (1:8), but that we keep ourselves in a good relationship with God (1:9).","summary_en":"3:9-10 To live righteously means to live in a right relationship with God. (This is in contrast to the false teachers, who held that life in the spirit could not be contaminated by any behavior in a physical body.) This does not mean that we live perfect lives (1:8), but that we keep ourselves in a good relationship with God (1:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142093,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:9","title_en":"Study Note: 1 Ioan 3:9","content_ro":"<p><strong>3:9-10<\/strong> To <em>live righteously<\/em> means to live in a right relationship with God. (This is in contrast to the false teachers, who held that life in the spirit could not be contaminated by any behavior in a physical body.) This does not mean that we live perfect lives (1:8), but that we keep ourselves in a good relationship with God (1:9).<\/p>","content_en":"<p><strong>3:9-10<\/strong> To <em>live righteously<\/em> means to live in a right relationship with God. (This is in contrast to the false teachers, who held that life in the spirit could not be contaminated by any behavior in a physical body.) This does not mean that we live perfect lives (1:8), but that we keep ourselves in a good relationship with God (1:9).<\/p>","summary_ro":"3:9-10 To live righteously means to live in a right relationship with God. (This is in contrast to the false teachers, who held that life in the spirit could not be contaminated by any behavior in a physical body.) This does not mean that we live perfect lives (1:8), but that we keep ourselves in a good relationship with God (1:9).","summary_en":"3:9-10 To live righteously means to live in a right relationship with God. (This is in contrast to the false teachers, who held that life in the spirit could not be contaminated by any behavior in a physical body.) This does not mean that we live perfect lives (1:8), but that we keep ourselves in a good relationship with God (1:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":5793,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Brothers (and Sisters)","title_en":"Brothers (and Sisters)","content_ro":"<h3>BROTHERS (<span>and Sisters<\/span>)<\/h3>\n<p>Designation of those in the household of God. Good evidence exists that Jews at the time of Jesus frequently referred to themselves as brothers (Acts 2:29, 37; 7:2; 22:5; 28:21; Rom 9:3). From the beginning it seemed natural for Jewish Christians to call each other “brothers” (that is, “siblings”—the term included both male and female; Acts 1:15-16; 9:30; 11:1). Members of gentile religious communities also called each other brothers, so the name found a home in the gentile churches as well (Acts 17:14; Rom 1:13; 1 Cor 1:1, 10; plus dozens of other places in Paul’s letters to gentile churches). In fact, along with “disciple” (in Acts) and “saint” (always plural in the writings of Paul and the book of Revelation), it was one of the most popular names for Christians and the only one used in James and 1 John.<\/p>\n<p>Each Christian was called “brother,” and the Christians collectively were “the brothers.” The name stressed the intimacy of the Christian community. That is, the relationship of believers to one another was as close as that of blood kin (closer, in fact—Mk 10:23-31). In 1 John and James the name underlines the claim that poorer Christians have upon those better off (Jas 2:15; 1 Jn 3:10-18; 4:20-21). It also points to equality among members of the Christian community.<\/p>","content_en":"<h3>BROTHERS (<span>and Sisters<\/span>)<\/h3>\n<p>Designation of those in the household of God. Good evidence exists that Jews at the time of Jesus frequently referred to themselves as brothers (Acts 2:29, 37; 7:2; 22:5; 28:21; Rom 9:3). From the beginning it seemed natural for Jewish Christians to call each other “brothers” (that is, “siblings”—the term included both male and female; Acts 1:15-16; 9:30; 11:1). Members of gentile religious communities also called each other brothers, so the name found a home in the gentile churches as well (Acts 17:14; Rom 1:13; 1 Cor 1:1, 10; plus dozens of other places in Paul’s letters to gentile churches). In fact, along with “disciple” (in Acts) and “saint” (always plural in the writings of Paul and the book of Revelation), it was one of the most popular names for Christians and the only one used in James and 1 John.<\/p>\n<p>Each Christian was called “brother,” and the Christians collectively were “the brothers.” The name stressed the intimacy of the Christian community. That is, the relationship of believers to one another was as close as that of blood kin (closer, in fact—Mk 10:23-31). In 1 John and James the name underlines the claim that poorer Christians have upon those better off (Jas 2:15; 1 Jn 3:10-18; 4:20-21). It also points to equality among members of the Christian community.<\/p>","summary_ro":"BROTHERS (and Sisters) Designation of those in the household of God. Good evidence exists that Jews at the time of Jesus frequently referred to themselves as brothers (Acts 2:29, 37; 7:2; 22:5; 28:21; Rom 9:3). From the beginning it seemed natural for Jewish Christians to call each other “brothers” (that is, “siblings”—the term included both male and female; Acts 1:15-16; 9:30; 11:1). Members of gentile religious communities also called each other brothers, so the name found a home in the gen...","summary_en":"BROTHERS (and Sisters) Designation of those in the household of God. Good evidence exists that Jews at the time of Jesus frequently referred to themselves as brothers (Acts 2:29, 37; 7:2; 22:5; 28:21; Rom 9:3). From the beginning it seemed natural for Jewish Christians to call each other “brothers” (that is, “siblings”—the term included both male and female; Acts 1:15-16; 9:30; 11:1). Members of gentile religious communities also called each other brothers, so the name found a home in the gen...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9665,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Disciple","title_en":"Disciple","content_ro":"<h3>DISCIPLE<\/h3>\n<p>Someone who follows another person or another way of life and who submits himself to the discipline (teaching) of that leader or way. In the Bible the term “disciple” is found almost exclusively in the Gospels and the book of Acts, the only exceptions being Isaiah 8:16 and less directly Isaiah 50:4 and 54:13, where the same Hebrew word is translated “learned” and “taught,” respectively. Yet clearly wherever there is a teacher and those taught, the idea of discipleship is present.<\/p>\n<p>In the Gospels the immediate followers of Jesus, called by his authority from a wide variety of circumstances, not only the Twelve but all those who were sympathetic to his teaching and committed to him, are called “disciples.” The calling of these disciples took place at a time when other teachers had their disciples, most notably the Pharisees (Mk 2:18; Lk 5:33) and John the Baptist (Mt 9:14). It is evident from the practice of John the Baptist that different leaders called for different disciplines from their followers. John’s way was considerably more ascetic in character than that of Jesus; however, it too involved not only teaching regarding conduct and manner of life, but also a distinctive pattern of praying (Lk 11:1).<\/p>\n<p>The disciples of Jesus had a unique experience. Not only did they benefit from the immediate teaching of Jesus, his looks and tones of voice (Mk 10:21) as well as his words, but they were also witnesses of the unfolding drama of redemption that had Christ as its center. They followed a teacher who embodied the substance of that teaching. The first disciples could be taught by Christ only little by little, not only because of the need to remove their misconceptions (Mt 16:21), but also because the full significance of what Jesus said and did could not be most fully appreciated until after the events of his death and resurrection (Mt 28:9). It is not surprising that the period of “discipling” covered the time before and after Christ’s death and resurrection, and also after Pentecost, when the Holy Spirit taught the disciples about matters that they could not “bear” while Jesus remained on earth (Jn 16:12).<\/p>\n<p>Groups of Jesus’ first disciples, both the Twelve and the Seventy (Mt 26:20: Lk 10:1), received his teaching, taught others in turn (Lk 10:1-11), and were given power to heal (Mt 10:1). They were also to proclaim the message of salvation through Christ. Yet the Twelve were given special prominence, and with the exception of Judas Iscariot (whose place was taken by Matthias, Acts 1:26), they became the foundation teachers of the newly emerging Christian church. Their authority in the church, given by Christ (Mt 16:19; 28:16-20), was to be characterized by a unique style of self-giving service (Lk 22:24-30). To this group of disciples, who came to be known as the apostles (though this term is occasionally given to a wider application), Saul of Tarsus was added. At his conversion on the road to Damascus, he saw the risen Lord and was immediately commissioned by Christ (Gal 1:12, 16) as the apostle to the Gentiles (Acts 9:15).<\/p>\n<p>At the time of his ascension Christ commissioned the first disciples to “make disciples of all nations” (Mt 28:19); hence, the term “disciple” is also used in the book of Acts to describe believers, those who confess Christ. Though they have not been directly called by Christ himself, such disciples are called by Christ’s Spirit through the message delivered by the first disciples; disciples called later are not in any sense inferior to the first disciples, even though they are less privileged. It was proper for early Christians to be called disciples of Jesus of Nazareth or simply “the disciples” (Acts 6:1-2, 7; 9:36; 11:26) because they were carrying on the teaching of Jesus and living the life he had exemplified. They were thus recognized as a “school” or living community that embodied the teaching of their “master” in practice. The book of 1 John emphasizes that only those who keep Christ’s commandments show real love for God (1 Jn 2:3-6; 3:10-11).<\/p>","content_en":"<h3>DISCIPLE<\/h3>\n<p>Someone who follows another person or another way of life and who submits himself to the discipline (teaching) of that leader or way. In the Bible the term “disciple” is found almost exclusively in the Gospels and the book of Acts, the only exceptions being Isaiah 8:16 and less directly Isaiah 50:4 and 54:13, where the same Hebrew word is translated “learned” and “taught,” respectively. Yet clearly wherever there is a teacher and those taught, the idea of discipleship is present.<\/p>\n<p>In the Gospels the immediate followers of Jesus, called by his authority from a wide variety of circumstances, not only the Twelve but all those who were sympathetic to his teaching and committed to him, are called “disciples.” The calling of these disciples took place at a time when other teachers had their disciples, most notably the Pharisees (Mk 2:18; Lk 5:33) and John the Baptist (Mt 9:14). It is evident from the practice of John the Baptist that different leaders called for different disciplines from their followers. John’s way was considerably more ascetic in character than that of Jesus; however, it too involved not only teaching regarding conduct and manner of life, but also a distinctive pattern of praying (Lk 11:1).<\/p>\n<p>The disciples of Jesus had a unique experience. Not only did they benefit from the immediate teaching of Jesus, his looks and tones of voice (Mk 10:21) as well as his words, but they were also witnesses of the unfolding drama of redemption that had Christ as its center. They followed a teacher who embodied the substance of that teaching. The first disciples could be taught by Christ only little by little, not only because of the need to remove their misconceptions (Mt 16:21), but also because the full significance of what Jesus said and did could not be most fully appreciated until after the events of his death and resurrection (Mt 28:9). It is not surprising that the period of “discipling” covered the time before and after Christ’s death and resurrection, and also after Pentecost, when the Holy Spirit taught the disciples about matters that they could not “bear” while Jesus remained on earth (Jn 16:12).<\/p>\n<p>Groups of Jesus’ first disciples, both the Twelve and the Seventy (Mt 26:20: Lk 10:1), received his teaching, taught others in turn (Lk 10:1-11), and were given power to heal (Mt 10:1). They were also to proclaim the message of salvation through Christ. Yet the Twelve were given special prominence, and with the exception of Judas Iscariot (whose place was taken by Matthias, Acts 1:26), they became the foundation teachers of the newly emerging Christian church. Their authority in the church, given by Christ (Mt 16:19; 28:16-20), was to be characterized by a unique style of self-giving service (Lk 22:24-30). To this group of disciples, who came to be known as the apostles (though this term is occasionally given to a wider application), Saul of Tarsus was added. At his conversion on the road to Damascus, he saw the risen Lord and was immediately commissioned by Christ (Gal 1:12, 16) as the apostle to the Gentiles (Acts 9:15).<\/p>\n<p>At the time of his ascension Christ commissioned the first disciples to “make disciples of all nations” (Mt 28:19); hence, the term “disciple” is also used in the book of Acts to describe believers, those who confess Christ. Though they have not been directly called by Christ himself, such disciples are called by Christ’s Spirit through the message delivered by the first disciples; disciples called later are not in any sense inferior to the first disciples, even though they are less privileged. It was proper for early Christians to be called disciples of Jesus of Nazareth or simply “the disciples” (Acts 6:1-2, 7; 9:36; 11:26) because they were carrying on the teaching of Jesus and living the life he had exemplified. They were thus recognized as a “school” or living community that embodied the teaching of their “master” in practice. The book of 1 John emphasizes that only those who keep Christ’s commandments show real love for God (1 Jn 2:3-6; 3:10-11).<\/p>","summary_ro":"DISCIPLE Someone who follows another person or another way of life and who submits himself to the discipline (teaching) of that leader or way. In the Bible the term “disciple” is found almost exclusively in the Gospels and the book of Acts, the only exceptions being Isaiah 8:16 and less directly Isaiah 50:4 and 54:13, where the same Hebrew word is translated “learned” and “taught,” respectively. Yet clearly wherever there is a teacher and those taught, the idea of discipleship is present. In ...","summary_en":"DISCIPLE Someone who follows another person or another way of life and who submits himself to the discipline (teaching) of that leader or way. In the Bible the term “disciple” is found almost exclusively in the Gospels and the book of Acts, the only exceptions being Isaiah 8:16 and less directly Isaiah 50:4 and 54:13, where the same Hebrew word is translated “learned” and “taught,” respectively. Yet clearly wherever there is a teacher and those taught, the idea of discipleship is present. In ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20280,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67759,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Love in the Community of Christ","title_en":"Love in the Community of Christ","content_ro":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","content_en":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","summary_ro":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","summary_en":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95385,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Love in the Community of Christ","title_en":"Love in the Community of Christ","content_ro":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","content_en":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","summary_ro":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","summary_en":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123011,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Love in the Community of Christ","title_en":"Love in the Community of Christ","content_ro":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","content_en":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","summary_ro":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","summary_en":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150637,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Love in the Community of Christ","title_en":"Love in the Community of Christ","content_ro":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","content_en":"<h3>Love in the Community of Christ<\/h3>\n<p>Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16).<\/p>\n<p>The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is expressed by Paul (Rom 13:8-10; 1 Cor 13:1-13), and is found elsewhere in the New Testament (1 Pet 1:22; 1 Jn 2:7-11; 3:10; 4:7). Loving others in the body of Christ is central to a Christian ethic (Rom 12:9-10; 1 Thes 4:9; 2 Pet 1:5-8).<\/p>\n<p>This kind of love refers not to an emotion but to a commitment to meet others’ needs which is acted upon in concrete expression. In other words, followers of Christ are to relate to one another in such a way that our communities of faith are characterized by acts of love. The author of Hebrews provides an example of how love can be expressed in tangible ways within Christian communities: by showing hospitality, caring for the needs of those who are persecuted or imprisoned, being faithful in one’s marriage, and rejecting a life motivated by money (Heb 13:1-6).<\/p>\n<p>Great confusion exists in the world about the nature of love and the character of the church. Therefore, there is a great need for the church to live out the Lord’s command to “keep on loving each other as brothers and sisters” (Heb 13:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Matt 22:39; John 13:34; Rom 12:10; 13:8; 1 Cor 13:1-13; 1 Thes 4:9; Heb 6:10; 10:24; 13:1-6; 1 Pet 1:22; 2 Pet 1:7; 1 Jn 2:10; 3:10; 4:7<\/p>","summary_ro":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","summary_en":"Love in the Community of Christ Life in community is not always easy. The community of Christ—the church—has been prone to disunity and division throughout its history. Even in its earliest days, the church stuggled with issues of unity (see 1 Cor 1:11-17; Gal 2:11-16). The answer to relational discord in the community of Christ is to exercise love toward our brothers and sisters in Christ. This command is grounded in the teaching of Jesus (Matt 22:37-40; John 13:34-35; see Lev 19:18), is exp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":7237,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Commandment, the New","title_en":"Commandment, the New","content_ro":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","content_en":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","summary_ro":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","summary_en":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40119,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"New but Not New","title_en":"New but Not New","content_ro":"<h3>New but Not New<\/h3>\n<blockquote><p>Why does 1 John 2:7-8 stress that the new commandment is not new but old? The phrase “from the beginning” (also found in 1 Jn 2:24; 3:11; 2 Jn 1:6) no doubt refers to the beginning of the readers’ Christian experience, that is, when they first heard the word of the gospel. Thus John meant that he was not teaching anything beyond the original message. His command was the same old “new commandment” that they heard when they first believed. He probably stressed its “oldness” because of false prophets in the churches (1 Jn 4:1) who were leading people into heresy by new and different teaching (2 Jn 1:9). The best protection against that deception was to obey what Jesus taught “of old,” including the new commandment (vv 6-7).<\/p><\/blockquote>","content_en":"<h3>New but Not New<\/h3>\n<blockquote><p>Why does 1 John 2:7-8 stress that the new commandment is not new but old? The phrase “from the beginning” (also found in 1 Jn 2:24; 3:11; 2 Jn 1:6) no doubt refers to the beginning of the readers’ Christian experience, that is, when they first heard the word of the gospel. Thus John meant that he was not teaching anything beyond the original message. His command was the same old “new commandment” that they heard when they first believed. He probably stressed its “oldness” because of false prophets in the churches (1 Jn 4:1) who were leading people into heresy by new and different teaching (2 Jn 1:9). The best protection against that deception was to obey what Jesus taught “of old,” including the new commandment (vv 6-7).<\/p><\/blockquote>","summary_ro":"New but Not New Why does 1 John 2:7-8 stress that the new commandment is not new but old? The phrase “from the beginning” (also found in 1 Jn 2:24; 3:11; 2 Jn 1:6) no doubt refers to the beginning of the readers’ Christian experience, that is, when they first heard the word of the gospel. Thus John meant that he was not teaching anything beyond the original message. His command was the same old “new commandment” that they heard when they first believed. He probably stressed its “oldness” beca...","summary_en":"New but Not New Why does 1 John 2:7-8 stress that the new commandment is not new but old? The phrase “from the beginning” (also found in 1 Jn 2:24; 3:11; 2 Jn 1:6) no doubt refers to the beginning of the readers’ Christian experience, that is, when they first heard the word of the gospel. Thus John meant that he was not teaching anything beyond the original message. His command was the same old “new commandment” that they heard when they first believed. He probably stressed its “oldness” beca...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59216,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:11","title_en":"Study Note: 1 Ioan 3:11","content_ro":"<p><strong>3:11-22<\/strong> John now focuses on the believers’ need to love one another (see John 13:34).<\/p>","content_en":"<p><strong>3:11-22<\/strong> John now focuses on the believers’ need to love one another (see John 13:34).<\/p>","summary_ro":"3:11-22 John now focuses on the believers’ need to love one another (see John 13:34).","summary_en":"3:11-22 John now focuses on the believers’ need to love one another (see John 13:34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86842,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:11","title_en":"Study Note: 1 Ioan 3:11","content_ro":"<p><strong>3:11-22<\/strong> John now focuses on the believers’ need to love one another (see John 13:34).<\/p>","content_en":"<p><strong>3:11-22<\/strong> John now focuses on the believers’ need to love one another (see John 13:34).<\/p>","summary_ro":"3:11-22 John now focuses on the believers’ need to love one another (see John 13:34).","summary_en":"3:11-22 John now focuses on the believers’ need to love one another (see John 13:34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114468,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:11","title_en":"Study Note: 1 Ioan 3:11","content_ro":"<p><strong>3:11-22<\/strong> John now focuses on the believers’ need to love one another (see John 13:34).<\/p>","content_en":"<p><strong>3:11-22<\/strong> John now focuses on the believers’ need to love one another (see John 13:34).<\/p>","summary_ro":"3:11-22 John now focuses on the believers’ need to love one another (see John 13:34).","summary_en":"3:11-22 John now focuses on the believers’ need to love one another (see John 13:34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142094,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:11","title_en":"Study Note: 1 Ioan 3:11","content_ro":"<p><strong>3:11-22<\/strong> John now focuses on the believers’ need to love one another (see John 13:34).<\/p>","content_en":"<p><strong>3:11-22<\/strong> John now focuses on the believers’ need to love one another (see John 13:34).<\/p>","summary_ro":"3:11-22 John now focuses on the believers’ need to love one another (see John 13:34).","summary_en":"3:11-22 John now focuses on the believers’ need to love one another (see John 13:34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67081,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Loving Others","title_en":"Loving Others","content_ro":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","content_en":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","summary_ro":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","summary_en":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94707,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Loving Others","title_en":"Loving Others","content_ro":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","content_en":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","summary_ro":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","summary_en":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122333,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Loving Others","title_en":"Loving Others","content_ro":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","content_en":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","summary_ro":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","summary_en":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149959,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Loving Others","title_en":"Loving Others","content_ro":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","content_en":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","summary_ro":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","summary_en":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":41834,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Satan","title_en":"Satan","content_ro":"<h3>Satan<\/h3>\n<p>The book of Job includes “the satan” among the heavenly court (Job 1:6; 2:1). The Hebrew word <span class=\"hebrew\" lang=\"he\">satan<\/span> refers to an adversary or an accuser in court (see Job 1–2; Zech 3:1). God sometimes appoints angels as adversaries for righteous judgment and opposition to evildoers (e.g., Num 22:22, 32, where the term <span class=\"hebrew\" lang=\"he\">satan<\/span> is often translated “block”; see also 1 Kgs 22:19-23). The Old Testament hints at the accuser’s demonic character, but it was between the times of the Old Testament and the New Testament that Satan became identified with the serpent in Eden (see <em>Wisdom of Solomon<\/em> 2:24). The New Testament refers to the chief demon as “(the) Satan” (Rev 20:2), along with numerous other names such as the devil (Matt 4:1-11), the tempter (1 Thes 3:5), Beelzeboul, the ruler of demons (see textual notes at Matt 12:24; Luke 11:15), the evil one (Matt 13:19, 38; 1 Jn 2:13-14; 3:12; 5:18), Beliar (see textual note at 2 Cor 6:15), the deceiver (Rev 12:9), the great seven-headed dragon and serpent of old (Rev 12:3, 9; 20:2), a murderer, and the father of lies (John 8:44).<\/p>\n<p>Satan incited David’s census (1 Chr 21:1; cp. 2 Sam 24:1), tempted and betrayed Jesus (Mark 1:12-13; John 13:27), desired to test Peter as he had tested Job (Luke 22:31), enslaved sinners (Acts 26:17-18), and deceitfully opposed God’s people (1 Cor 7:5; 2 Cor 11:14). The adversary of God’s people will be overcome in the end, when God defeats and imprisons him (Rev 12:9; 20:2, 10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 22:22, 32; 1 Chr 21:1; Job 1:6–2:7; Zech 3:1-4; Matt 4:1-10; 12:24; 13:19, 38-39; 16:23; Mark 1:13; 4:15; Luke 4:6; 10:17-20; 11:15; 22:3, 31; John 8:44; 12:31; 13:2, 27; 16:11; Acts 13:9-10; 26:17-18; Rom 16:20; 1 Cor 7:5; 2 Cor 2:10-11; 4:4; 6:15; 11:13-15; 1 Thes 3:5; 2 Thes 2:2-12; Heb 2:14; Jas 4:7; 1 Pet 5:8; 1 Jn 2:13-14; 3:12; 5:18; Rev 12:3, 9; 20:2, 10<\/p>","content_en":"<h3>Satan<\/h3>\n<p>The book of Job includes “the satan” among the heavenly court (Job 1:6; 2:1). The Hebrew word <span class=\"hebrew\" lang=\"he\">satan<\/span> refers to an adversary or an accuser in court (see Job 1–2; Zech 3:1). God sometimes appoints angels as adversaries for righteous judgment and opposition to evildoers (e.g., Num 22:22, 32, where the term <span class=\"hebrew\" lang=\"he\">satan<\/span> is often translated “block”; see also 1 Kgs 22:19-23). The Old Testament hints at the accuser’s demonic character, but it was between the times of the Old Testament and the New Testament that Satan became identified with the serpent in Eden (see <em>Wisdom of Solomon<\/em> 2:24). The New Testament refers to the chief demon as “(the) Satan” (Rev 20:2), along with numerous other names such as the devil (Matt 4:1-11), the tempter (1 Thes 3:5), Beelzeboul, the ruler of demons (see textual notes at Matt 12:24; Luke 11:15), the evil one (Matt 13:19, 38; 1 Jn 2:13-14; 3:12; 5:18), Beliar (see textual note at 2 Cor 6:15), the deceiver (Rev 12:9), the great seven-headed dragon and serpent of old (Rev 12:3, 9; 20:2), a murderer, and the father of lies (John 8:44).<\/p>\n<p>Satan incited David’s census (1 Chr 21:1; cp. 2 Sam 24:1), tempted and betrayed Jesus (Mark 1:12-13; John 13:27), desired to test Peter as he had tested Job (Luke 22:31), enslaved sinners (Acts 26:17-18), and deceitfully opposed God’s people (1 Cor 7:5; 2 Cor 11:14). The adversary of God’s people will be overcome in the end, when God defeats and imprisons him (Rev 12:9; 20:2, 10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 22:22, 32; 1 Chr 21:1; Job 1:6–2:7; Zech 3:1-4; Matt 4:1-10; 12:24; 13:19, 38-39; 16:23; Mark 1:13; 4:15; Luke 4:6; 10:17-20; 11:15; 22:3, 31; John 8:44; 12:31; 13:2, 27; 16:11; Acts 13:9-10; 26:17-18; Rom 16:20; 1 Cor 7:5; 2 Cor 2:10-11; 4:4; 6:15; 11:13-15; 1 Thes 3:5; 2 Thes 2:2-12; Heb 2:14; Jas 4:7; 1 Pet 5:8; 1 Jn 2:13-14; 3:12; 5:18; Rev 12:3, 9; 20:2, 10<\/p>","summary_ro":"Satan The book of Job includes “the satan” among the heavenly court (Job 1:6; 2:1). The Hebrew word satan refers to an adversary or an accuser in court (see Job 1–2; Zech 3:1). God sometimes appoints angels as adversaries for righteous judgment and opposition to evildoers (e.g., Num 22:22, 32, where the term satan is often translated “block”; see also 1 Kgs 22:19-23). The Old Testament hints at the accuser’s demonic character, but it was between the times of the Old Testament and the New Test...","summary_en":"Satan The book of Job includes “the satan” among the heavenly court (Job 1:6; 2:1). The Hebrew word satan refers to an adversary or an accuser in court (see Job 1–2; Zech 3:1). God sometimes appoints angels as adversaries for righteous judgment and opposition to evildoers (e.g., Num 22:22, 32, where the term satan is often translated “block”; see also 1 Kgs 22:19-23). The Old Testament hints at the accuser’s demonic character, but it was between the times of the Old Testament and the New Test...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69460,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Satan","title_en":"Satan","content_ro":"<h3>Satan<\/h3>\n<p>The book of Job includes “the satan” among the heavenly court (Job 1:6; 2:1). The Hebrew word <span class=\"hebrew\" lang=\"he\">satan<\/span> refers to an adversary or an accuser in court (see Job 1–2; Zech 3:1). God sometimes appoints angels as adversaries for righteous judgment and opposition to evildoers (e.g., Num 22:22, 32, where the term <span class=\"hebrew\" lang=\"he\">satan<\/span> is often translated “block”; see also 1 Kgs 22:19-23). The Old Testament hints at the accuser’s demonic character, but it was between the times of the Old Testament and the New Testament that Satan became identified with the serpent in Eden (see <em>Wisdom of Solomon<\/em> 2:24). The New Testament refers to the chief demon as “(the) Satan” (Rev 20:2), along with numerous other names such as the devil (Matt 4:1-11), the tempter (1 Thes 3:5), Beelzeboul, the ruler of demons (see textual notes at Matt 12:24; Luke 11:15), the evil one (Matt 13:19, 38; 1 Jn 2:13-14; 3:12; 5:18), Beliar (see textual note at 2 Cor 6:15), the deceiver (Rev 12:9), the great seven-headed dragon and serpent of old (Rev 12:3, 9; 20:2), a murderer, and the father of lies (John 8:44).<\/p>\n<p>Satan incited David’s census (1 Chr 21:1; cp. 2 Sam 24:1), tempted and betrayed Jesus (Mark 1:12-13; John 13:27), desired to test Peter as he had tested Job (Luke 22:31), enslaved sinners (Acts 26:17-18), and deceitfully opposed God’s people (1 Cor 7:5; 2 Cor 11:14). The adversary of God’s people will be overcome in the end, when God defeats and imprisons him (Rev 12:9; 20:2, 10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 22:22, 32; 1 Chr 21:1; Job 1:6–2:7; Zech 3:1-4; Matt 4:1-10; 12:24; 13:19, 38-39; 16:23; Mark 1:13; 4:15; Luke 4:6; 10:17-20; 11:15; 22:3, 31; John 8:44; 12:31; 13:2, 27; 16:11; Acts 13:9-10; 26:17-18; Rom 16:20; 1 Cor 7:5; 2 Cor 2:10-11; 4:4; 6:15; 11:13-15; 1 Thes 3:5; 2 Thes 2:2-12; Heb 2:14; Jas 4:7; 1 Pet 5:8; 1 Jn 2:13-14; 3:12; 5:18; Rev 12:3, 9; 20:2, 10<\/p>","content_en":"<h3>Satan<\/h3>\n<p>The book of Job includes “the satan” among the heavenly court (Job 1:6; 2:1). The Hebrew word <span class=\"hebrew\" lang=\"he\">satan<\/span> refers to an adversary or an accuser in court (see Job 1–2; Zech 3:1). God sometimes appoints angels as adversaries for righteous judgment and opposition to evildoers (e.g., Num 22:22, 32, where the term <span class=\"hebrew\" lang=\"he\">satan<\/span> is often translated “block”; see also 1 Kgs 22:19-23). The Old Testament hints at the accuser’s demonic character, but it was between the times of the Old Testament and the New Testament that Satan became identified with the serpent in Eden (see <em>Wisdom of Solomon<\/em> 2:24). The New Testament refers to the chief demon as “(the) Satan” (Rev 20:2), along with numerous other names such as the devil (Matt 4:1-11), the tempter (1 Thes 3:5), Beelzeboul, the ruler of demons (see textual notes at Matt 12:24; Luke 11:15), the evil one (Matt 13:19, 38; 1 Jn 2:13-14; 3:12; 5:18), Beliar (see textual note at 2 Cor 6:15), the deceiver (Rev 12:9), the great seven-headed dragon and serpent of old (Rev 12:3, 9; 20:2), a murderer, and the father of lies (John 8:44).<\/p>\n<p>Satan incited David’s census (1 Chr 21:1; cp. 2 Sam 24:1), tempted and betrayed Jesus (Mark 1:12-13; John 13:27), desired to test Peter as he had tested Job (Luke 22:31), enslaved sinners (Acts 26:17-18), and deceitfully opposed God’s people (1 Cor 7:5; 2 Cor 11:14). The adversary of God’s people will be overcome in the end, when God defeats and imprisons him (Rev 12:9; 20:2, 10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 22:22, 32; 1 Chr 21:1; Job 1:6–2:7; Zech 3:1-4; Matt 4:1-10; 12:24; 13:19, 38-39; 16:23; Mark 1:13; 4:15; Luke 4:6; 10:17-20; 11:15; 22:3, 31; John 8:44; 12:31; 13:2, 27; 16:11; Acts 13:9-10; 26:17-18; Rom 16:20; 1 Cor 7:5; 2 Cor 2:10-11; 4:4; 6:15; 11:13-15; 1 Thes 3:5; 2 Thes 2:2-12; Heb 2:14; Jas 4:7; 1 Pet 5:8; 1 Jn 2:13-14; 3:12; 5:18; Rev 12:3, 9; 20:2, 10<\/p>","summary_ro":"Satan The book of Job includes “the satan” among the heavenly court (Job 1:6; 2:1). The Hebrew word satan refers to an adversary or an accuser in court (see Job 1–2; Zech 3:1). God sometimes appoints angels as adversaries for righteous judgment and opposition to evildoers (e.g., Num 22:22, 32, where the term satan is often translated “block”; see also 1 Kgs 22:19-23). The Old Testament hints at the accuser’s demonic character, but it was between the times of the Old Testament and the New Test...","summary_en":"Satan The book of Job includes “the satan” among the heavenly court (Job 1:6; 2:1). The Hebrew word satan refers to an adversary or an accuser in court (see Job 1–2; Zech 3:1). God sometimes appoints angels as adversaries for righteous judgment and opposition to evildoers (e.g., Num 22:22, 32, where the term satan is often translated “block”; see also 1 Kgs 22:19-23). The Old Testament hints at the accuser’s demonic character, but it was between the times of the Old Testament and the New Test...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97086,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Satan","title_en":"Satan","content_ro":"<h3>Satan<\/h3>\n<p>The book of Job includes “the satan” among the heavenly court (Job 1:6; 2:1). The Hebrew word <span class=\"hebrew\" lang=\"he\">satan<\/span> refers to an adversary or an accuser in court (see Job 1–2; Zech 3:1). God sometimes appoints angels as adversaries for righteous judgment and opposition to evildoers (e.g., Num 22:22, 32, where the term <span class=\"hebrew\" lang=\"he\">satan<\/span> is often translated “block”; see also 1 Kgs 22:19-23). The Old Testament hints at the accuser’s demonic character, but it was between the times of the Old Testament and the New Testament that Satan became identified with the serpent in Eden (see <em>Wisdom of Solomon<\/em> 2:24). The New Testament refers to the chief demon as “(the) Satan” (Rev 20:2), along with numerous other names such as the devil (Matt 4:1-11), the tempter (1 Thes 3:5), Beelzeboul, the ruler of demons (see textual notes at Matt 12:24; Luke 11:15), the evil one (Matt 13:19, 38; 1 Jn 2:13-14; 3:12; 5:18), Beliar (see textual note at 2 Cor 6:15), the deceiver (Rev 12:9), the great seven-headed dragon and serpent of old (Rev 12:3, 9; 20:2), a murderer, and the father of lies (John 8:44).<\/p>\n<p>Satan incited David’s census (1 Chr 21:1; cp. 2 Sam 24:1), tempted and betrayed Jesus (Mark 1:12-13; John 13:27), desired to test Peter as he had tested Job (Luke 22:31), enslaved sinners (Acts 26:17-18), and deceitfully opposed God’s people (1 Cor 7:5; 2 Cor 11:14). The adversary of God’s people will be overcome in the end, when God defeats and imprisons him (Rev 12:9; 20:2, 10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 22:22, 32; 1 Chr 21:1; Job 1:6–2:7; Zech 3:1-4; Matt 4:1-10; 12:24; 13:19, 38-39; 16:23; Mark 1:13; 4:15; Luke 4:6; 10:17-20; 11:15; 22:3, 31; John 8:44; 12:31; 13:2, 27; 16:11; Acts 13:9-10; 26:17-18; Rom 16:20; 1 Cor 7:5; 2 Cor 2:10-11; 4:4; 6:15; 11:13-15; 1 Thes 3:5; 2 Thes 2:2-12; Heb 2:14; Jas 4:7; 1 Pet 5:8; 1 Jn 2:13-14; 3:12; 5:18; Rev 12:3, 9; 20:2, 10<\/p>","content_en":"<h3>Satan<\/h3>\n<p>The book of Job includes “the satan” among the heavenly court (Job 1:6; 2:1). The Hebrew word <span class=\"hebrew\" lang=\"he\">satan<\/span> refers to an adversary or an accuser in court (see Job 1–2; Zech 3:1). God sometimes appoints angels as adversaries for righteous judgment and opposition to evildoers (e.g., Num 22:22, 32, where the term <span class=\"hebrew\" lang=\"he\">satan<\/span> is often translated “block”; see also 1 Kgs 22:19-23). The Old Testament hints at the accuser’s demonic character, but it was between the times of the Old Testament and the New Testament that Satan became identified with the serpent in Eden (see <em>Wisdom of Solomon<\/em> 2:24). The New Testament refers to the chief demon as “(the) Satan” (Rev 20:2), along with numerous other names such as the devil (Matt 4:1-11), the tempter (1 Thes 3:5), Beelzeboul, the ruler of demons (see textual notes at Matt 12:24; Luke 11:15), the evil one (Matt 13:19, 38; 1 Jn 2:13-14; 3:12; 5:18), Beliar (see textual note at 2 Cor 6:15), the deceiver (Rev 12:9), the great seven-headed dragon and serpent of old (Rev 12:3, 9; 20:2), a murderer, and the father of lies (John 8:44).<\/p>\n<p>Satan incited David’s census (1 Chr 21:1; cp. 2 Sam 24:1), tempted and betrayed Jesus (Mark 1:12-13; John 13:27), desired to test Peter as he had tested Job (Luke 22:31), enslaved sinners (Acts 26:17-18), and deceitfully opposed God’s people (1 Cor 7:5; 2 Cor 11:14). The adversary of God’s people will be overcome in the end, when God defeats and imprisons him (Rev 12:9; 20:2, 10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 22:22, 32; 1 Chr 21:1; Job 1:6–2:7; Zech 3:1-4; Matt 4:1-10; 12:24; 13:19, 38-39; 16:23; Mark 1:13; 4:15; Luke 4:6; 10:17-20; 11:15; 22:3, 31; John 8:44; 12:31; 13:2, 27; 16:11; Acts 13:9-10; 26:17-18; Rom 16:20; 1 Cor 7:5; 2 Cor 2:10-11; 4:4; 6:15; 11:13-15; 1 Thes 3:5; 2 Thes 2:2-12; Heb 2:14; Jas 4:7; 1 Pet 5:8; 1 Jn 2:13-14; 3:12; 5:18; Rev 12:3, 9; 20:2, 10<\/p>","summary_ro":"Satan The book of Job includes “the satan” among the heavenly court (Job 1:6; 2:1). The Hebrew word satan refers to an adversary or an accuser in court (see Job 1–2; Zech 3:1). God sometimes appoints angels as adversaries for righteous judgment and opposition to evildoers (e.g., Num 22:22, 32, where the term satan is often translated “block”; see also 1 Kgs 22:19-23). The Old Testament hints at the accuser’s demonic character, but it was between the times of the Old Testament and the New Test...","summary_en":"Satan The book of Job includes “the satan” among the heavenly court (Job 1:6; 2:1). The Hebrew word satan refers to an adversary or an accuser in court (see Job 1–2; Zech 3:1). God sometimes appoints angels as adversaries for righteous judgment and opposition to evildoers (e.g., Num 22:22, 32, where the term satan is often translated “block”; see also 1 Kgs 22:19-23). The Old Testament hints at the accuser’s demonic character, but it was between the times of the Old Testament and the New Test...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124712,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Satan","title_en":"Satan","content_ro":"<h3>Satan<\/h3>\n<p>The book of Job includes “the satan” among the heavenly court (Job 1:6; 2:1). The Hebrew word <span class=\"hebrew\" lang=\"he\">satan<\/span> refers to an adversary or an accuser in court (see Job 1–2; Zech 3:1). God sometimes appoints angels as adversaries for righteous judgment and opposition to evildoers (e.g., Num 22:22, 32, where the term <span class=\"hebrew\" lang=\"he\">satan<\/span> is often translated “block”; see also 1 Kgs 22:19-23). The Old Testament hints at the accuser’s demonic character, but it was between the times of the Old Testament and the New Testament that Satan became identified with the serpent in Eden (see <em>Wisdom of Solomon<\/em> 2:24). The New Testament refers to the chief demon as “(the) Satan” (Rev 20:2), along with numerous other names such as the devil (Matt 4:1-11), the tempter (1 Thes 3:5), Beelzeboul, the ruler of demons (see textual notes at Matt 12:24; Luke 11:15), the evil one (Matt 13:19, 38; 1 Jn 2:13-14; 3:12; 5:18), Beliar (see textual note at 2 Cor 6:15), the deceiver (Rev 12:9), the great seven-headed dragon and serpent of old (Rev 12:3, 9; 20:2), a murderer, and the father of lies (John 8:44).<\/p>\n<p>Satan incited David’s census (1 Chr 21:1; cp. 2 Sam 24:1), tempted and betrayed Jesus (Mark 1:12-13; John 13:27), desired to test Peter as he had tested Job (Luke 22:31), enslaved sinners (Acts 26:17-18), and deceitfully opposed God’s people (1 Cor 7:5; 2 Cor 11:14). The adversary of God’s people will be overcome in the end, when God defeats and imprisons him (Rev 12:9; 20:2, 10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 22:22, 32; 1 Chr 21:1; Job 1:6–2:7; Zech 3:1-4; Matt 4:1-10; 12:24; 13:19, 38-39; 16:23; Mark 1:13; 4:15; Luke 4:6; 10:17-20; 11:15; 22:3, 31; John 8:44; 12:31; 13:2, 27; 16:11; Acts 13:9-10; 26:17-18; Rom 16:20; 1 Cor 7:5; 2 Cor 2:10-11; 4:4; 6:15; 11:13-15; 1 Thes 3:5; 2 Thes 2:2-12; Heb 2:14; Jas 4:7; 1 Pet 5:8; 1 Jn 2:13-14; 3:12; 5:18; Rev 12:3, 9; 20:2, 10<\/p>","content_en":"<h3>Satan<\/h3>\n<p>The book of Job includes “the satan” among the heavenly court (Job 1:6; 2:1). The Hebrew word <span class=\"hebrew\" lang=\"he\">satan<\/span> refers to an adversary or an accuser in court (see Job 1–2; Zech 3:1). God sometimes appoints angels as adversaries for righteous judgment and opposition to evildoers (e.g., Num 22:22, 32, where the term <span class=\"hebrew\" lang=\"he\">satan<\/span> is often translated “block”; see also 1 Kgs 22:19-23). The Old Testament hints at the accuser’s demonic character, but it was between the times of the Old Testament and the New Testament that Satan became identified with the serpent in Eden (see <em>Wisdom of Solomon<\/em> 2:24). The New Testament refers to the chief demon as “(the) Satan” (Rev 20:2), along with numerous other names such as the devil (Matt 4:1-11), the tempter (1 Thes 3:5), Beelzeboul, the ruler of demons (see textual notes at Matt 12:24; Luke 11:15), the evil one (Matt 13:19, 38; 1 Jn 2:13-14; 3:12; 5:18), Beliar (see textual note at 2 Cor 6:15), the deceiver (Rev 12:9), the great seven-headed dragon and serpent of old (Rev 12:3, 9; 20:2), a murderer, and the father of lies (John 8:44).<\/p>\n<p>Satan incited David’s census (1 Chr 21:1; cp. 2 Sam 24:1), tempted and betrayed Jesus (Mark 1:12-13; John 13:27), desired to test Peter as he had tested Job (Luke 22:31), enslaved sinners (Acts 26:17-18), and deceitfully opposed God’s people (1 Cor 7:5; 2 Cor 11:14). The adversary of God’s people will be overcome in the end, when God defeats and imprisons him (Rev 12:9; 20:2, 10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 22:22, 32; 1 Chr 21:1; Job 1:6–2:7; Zech 3:1-4; Matt 4:1-10; 12:24; 13:19, 38-39; 16:23; Mark 1:13; 4:15; Luke 4:6; 10:17-20; 11:15; 22:3, 31; John 8:44; 12:31; 13:2, 27; 16:11; Acts 13:9-10; 26:17-18; Rom 16:20; 1 Cor 7:5; 2 Cor 2:10-11; 4:4; 6:15; 11:13-15; 1 Thes 3:5; 2 Thes 2:2-12; Heb 2:14; Jas 4:7; 1 Pet 5:8; 1 Jn 2:13-14; 3:12; 5:18; Rev 12:3, 9; 20:2, 10<\/p>","summary_ro":"Satan The book of Job includes “the satan” among the heavenly court (Job 1:6; 2:1). The Hebrew word satan refers to an adversary or an accuser in court (see Job 1–2; Zech 3:1). God sometimes appoints angels as adversaries for righteous judgment and opposition to evildoers (e.g., Num 22:22, 32, where the term satan is often translated “block”; see also 1 Kgs 22:19-23). The Old Testament hints at the accuser’s demonic character, but it was between the times of the Old Testament and the New Test...","summary_en":"Satan The book of Job includes “the satan” among the heavenly court (Job 1:6; 2:1). The Hebrew word satan refers to an adversary or an accuser in court (see Job 1–2; Zech 3:1). God sometimes appoints angels as adversaries for righteous judgment and opposition to evildoers (e.g., Num 22:22, 32, where the term satan is often translated “block”; see also 1 Kgs 22:19-23). The Old Testament hints at the accuser’s demonic character, but it was between the times of the Old Testament and the New Test...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5935,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cain (Person)","title_en":"Cain (Person)","content_ro":"<h3>CAIN (P<span>erson<\/span>)<\/h3>\n<p>First son of Adam and Eve, who became a tiller of the soil while his brother, Abel, was a keeper of sheep. Cain’s murder of Abel became proverbial of similarly violent and destructive sins (Jude 1:11). Each of the two brothers had brought a sacrifice to the Lord (Gn 4:3-4). According to Hebrews 11:4, Abel had acted in faith by bringing a more acceptable sacrifice than that of Cain. The latter’s anger had flared against the divine rejection. In retaliation, he killed his brother, whose offering had been accepted (Gn 4:5-8). In seeking a reason for Cain’s inappropriate violent reaction, biblical commentary simply says that he belonged to the evil one (1 Jn 3:12). The Lord confronted Cain with his guilt, judged him, and pronounced a curse upon him, driving him out to the land of Nod, east of Eden (Gn 4:9-16). When he complained that his punishment was greater than he could bear and that someone would find him and kill him, the Lord placed a mark on Cain and promised to take sevenfold vengeance on anyone who dared to kill him.<\/p>\n<p>In the land of Nod, Cain built a city and named it after his son Enoch (Gn 4:17). Through Enoch, Cain became the progenitor of a large family that during its early generations became tent-dwelling herdsmen, musicians, and fashioners of metal objects and implements (vv 18-22).<\/p>","content_en":"<h3>CAIN (P<span>erson<\/span>)<\/h3>\n<p>First son of Adam and Eve, who became a tiller of the soil while his brother, Abel, was a keeper of sheep. Cain’s murder of Abel became proverbial of similarly violent and destructive sins (Jude 1:11). Each of the two brothers had brought a sacrifice to the Lord (Gn 4:3-4). According to Hebrews 11:4, Abel had acted in faith by bringing a more acceptable sacrifice than that of Cain. The latter’s anger had flared against the divine rejection. In retaliation, he killed his brother, whose offering had been accepted (Gn 4:5-8). In seeking a reason for Cain’s inappropriate violent reaction, biblical commentary simply says that he belonged to the evil one (1 Jn 3:12). The Lord confronted Cain with his guilt, judged him, and pronounced a curse upon him, driving him out to the land of Nod, east of Eden (Gn 4:9-16). When he complained that his punishment was greater than he could bear and that someone would find him and kill him, the Lord placed a mark on Cain and promised to take sevenfold vengeance on anyone who dared to kill him.<\/p>\n<p>In the land of Nod, Cain built a city and named it after his son Enoch (Gn 4:17). Through Enoch, Cain became the progenitor of a large family that during its early generations became tent-dwelling herdsmen, musicians, and fashioners of metal objects and implements (vv 18-22).<\/p>","summary_ro":"CAIN (Person) First son of Adam and Eve, who became a tiller of the soil while his brother, Abel, was a keeper of sheep. Cain’s murder of Abel became proverbial of similarly violent and destructive sins (Jude 1:11). Each of the two brothers had brought a sacrifice to the Lord (Gn 4:3-4). According to Hebrews 11:4, Abel had acted in faith by bringing a more acceptable sacrifice than that of Cain. The latter’s anger had flared against the divine rejection. In retaliation, he killed his brother,...","summary_en":"CAIN (Person) First son of Adam and Eve, who became a tiller of the soil while his brother, Abel, was a keeper of sheep. Cain’s murder of Abel became proverbial of similarly violent and destructive sins (Jude 1:11). Each of the two brothers had brought a sacrifice to the Lord (Gn 4:3-4). According to Hebrews 11:4, Abel had acted in faith by bringing a more acceptable sacrifice than that of Cain. The latter’s anger had flared against the divine rejection. In retaliation, he killed his brother,...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20284,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59217,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:12","title_en":"Study Note: 1 Ioan 3:12","content_ro":"<p><strong>3:12-13<\/strong> <em>Cain had been doing what was evil:<\/em> Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).<\/p>","content_en":"<p><strong>3:12-13<\/strong> <em>Cain had been doing what was evil:<\/em> Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).<\/p>","summary_ro":"3:12-13 Cain had been doing what was evil: Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).","summary_en":"3:12-13 Cain had been doing what was evil: Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86843,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:12","title_en":"Study Note: 1 Ioan 3:12","content_ro":"<p><strong>3:12-13<\/strong> <em>Cain had been doing what was evil:<\/em> Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).<\/p>","content_en":"<p><strong>3:12-13<\/strong> <em>Cain had been doing what was evil:<\/em> Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).<\/p>","summary_ro":"3:12-13 Cain had been doing what was evil: Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).","summary_en":"3:12-13 Cain had been doing what was evil: Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114469,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:12","title_en":"Study Note: 1 Ioan 3:12","content_ro":"<p><strong>3:12-13<\/strong> <em>Cain had been doing what was evil:<\/em> Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).<\/p>","content_en":"<p><strong>3:12-13<\/strong> <em>Cain had been doing what was evil:<\/em> Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).<\/p>","summary_ro":"3:12-13 Cain had been doing what was evil: Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).","summary_en":"3:12-13 Cain had been doing what was evil: Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142095,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:12","title_en":"Study Note: 1 Ioan 3:12","content_ro":"<p><strong>3:12-13<\/strong> <em>Cain had been doing what was evil:<\/em> Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).<\/p>","content_en":"<p><strong>3:12-13<\/strong> <em>Cain had been doing what was evil:<\/em> Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).<\/p>","summary_ro":"3:12-13 Cain had been doing what was evil: Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).","summary_en":"3:12-13 Cain had been doing what was evil: Cain was jealous that Abel received approval from God; this jealousy led to murder (Gen 4:8). Hatred is judged, just as the outward act that results from it (see Matt 5:21-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":9095,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Death","title_en":"Death","content_ro":"<h3>DEATH<\/h3>\n<p>Cessation of life (physical death) or separation from God (spiritual death).<\/p>\n<p class=\"h2\" id=\"OldTestamentView\">Old Testament View<\/p>\n<p>In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindicate his character prior to death (Jb 19:25-26). Only in Ecclesiastes 3:19-20 is outright pessimism expressed in the face of death—and that book probably shows considerable non-Hebraic influence.<\/p>\n<p>Death, although a natural ending to life, was never viewed as pleasant. Death cut one off from human community as well as from the presence and service of God. God may offer comfort in the face of death (Ps 73:23-28), but he is rarely portrayed as present with the dead, and that only in later biblical literature (Ps 139:8). For that reason, death was never viewed as the threshold to a better life.<\/p>\n<p>The relationship of sin to death is seen in the death penalty in the law of Moses. A serious offender was put to death. The punitive phrase “he shall be cut off” implied that although the nation went on living, the criminal was separated from it by death. The Israelites were warned that to disobey God’s commandments could bring premature death as a consequence of breaking fellowship with God (Dt 30:15-20; Jer 21:8; Ez 18:21-32).<\/p>\n<p>In the intertestamental period, as Jewish ideas of afterlife and resurrection developed more explicitly, so too did Jewish thinking about death. Death itself, not just a premature death, came to be seen as an evil result of sin (2 Esd 3:7; Ecclus 25:24). Sometimes all death is depicted as the result of the “first sin” (Adam and Eve’s disobedience). In other references, everyone dies as a result of his or her own sin. The first clear indication in Scripture of a resurrection of the dead and a final judgment or punishment occurs in the book of Daniel (Dn 12:2), one of the last OT books to be written. That teaching is echoed throughout the intertestamental period (2 Esd 7:31-44). During that time, it was believed that the soul survived death either in some immortal form (Wisd of Sol 3:4; 4:1; 4 Macc 16:13; 17:12) or awaiting the resurrection (1 Enoch 102). Some of those extrabiblical writings incorporated Greek ideas that the body was a burden to be gotten rid of—a notion foreign to Hebrew thought.<\/p>\n<p>The concept of resurrection and a life redeemed from death, however, set the stage for the NT revelation focusing on Christ’s resurrection and his conquest of death.<\/p>\n<p class=\"h2\" id=\"NewTestamentView\">New Testament View<\/p>\n<p>In the NT, death is seen more as a theological problem than as a personal event. Death goes beyond the simple ending of physical life, which the authors accept almost without difficulty. Death is seen as affecting every part of a person’s life. God alone is immortal, the source of all life in the world (Rom 4:17; 1 Tm 6:16). Only as human beings are properly related to God’s life can they live. But it has been unnatural for people to be in personal communion with the divine source of life since sin was introduced into the world (Rom 5:12, 17-18; 1 Cor 15:22). When Adam separated himself from God, that separation brought death. Each human being has followed in Adam’s footsteps (Rom 3:23; 5:12), bringing death for everyone as the absolutely necessary result (Rom 6:23; Heb 9:27). Death, then, is not merely something that happens to people at the end of their lives; it is also the living out of their lives apart from fellowship with God.<\/p>\n<p>The extent of death’s domination is vast. It affects every aspect of culture. All of human life is lived under the shadow of the fear of death (Rom 8:15; Heb 2:15). Death reigns over all that is “of the flesh” (Rom 8:6). Anyone not living in relationship to Christ lives in a state of death (Jn 3:16-18; 1 Jn 5:12). The devil, who rules the world, is the lord of death (Heb 2:14). Death is sometimes personified as a demonic power at large in the world but finally brought to bay by Christ himself, the only one who could master it (1 Cor 15:26-27; Rv 6:8; 20:13-14).<\/p>\n<p>Christ died, was buried, and rose again on the third day (Rom 4:25; 1 Cor 15:3-4; 1 Thes 4:14). Through that historic event, the power of death was broken. The NT in various ways expresses Christ’s subjection to death in payment for sin. He became obedient to death (Phil 2:8); he died as a sacrifice for the sins of all (1 Cor 5:7; 2 Cor 5:15); and he descended into hades, the place of the dead (1 Pt 3:18-19). The major point of all such passages is that he did not remain dead but defeated the devil, took the power (keys) of death, and ascended in victory (Heb 2:14-15; Rv 1:17-18). Jesus Christ worked not for his own benefit but for those who commit themselves to him (Mk 10:45; Rom 5:6-8; 1 Thes 5:9-10). By accepting a death he did not deserve, Christ has broken the power of death for his followers.<\/p>\n<p>The Christian is thus delivered from “this body of death” (Rom 7:24) by the power of Christ. Salvation comes through being baptized into Christ’s death (6:3-4), and “dying with Christ” to the world and the law (Rom 7:6; Gal 6:14; Col 2:20). That is, the death of Christ is counted by God as the believer’s death. The rebellious world’s sin (Rom 6:6) and self-idolatry (living for oneself, 2 Cor 5:14-15) become things of the past. The death of Jesus for his people is the means by which his life is given to them (4:10). The result is that believers are separated from the world just as they were once separated from God. From the world’s point of view, they are dead; Christ is their only life (Col 3:3).<\/p>\n<p>The apostle John expressed it somewhat differently. Jesus came into the world to give life to the dead (Jn 5:24). That life-giving will not happen at the resurrection; it is already happening. All who commit themselves to Jesus pass immediately from death to life. Or, to put it another way, those who keep (obey) his words will never see death (8:51-52). The point is that all who are outside Christ are already dead, and those trusting in Christ are already enjoying life. The radical difference between the Christian and the non-Christian is a difference between life and death.<\/p>\n<p>Naturally, the NT writers knew that Christians die; their problem was to find words to explain the difference from non-Christian death. Believers who die physically are said to be “dead in Christ” (1 Thes 4:16). Or they are not dead at all, but merely “asleep” (1 Cor 15:6, 18, 20, 51; 1 Thes 4:13-15; cf. Jesus’ words, Jn 11:11-14). Although their bodies are dead, deceased believers are not separated from Christ; that is, they are not really dead. All the powers of death and hell cannot separate believers from Christ (Rom 8:38-39). For them, death is not a loss but a gain; it brings them closer to Christ (2 Cor 5:1-10; Phil 1:20-21). What is more, believers will share in Christ’s victory over physical death as well. Because he is the “firstfruits” of those rising from the dead (1 Cor 15:20; Col 1:18), those “in Christ” will rise “on the last day” to be with him, whole and complete.<\/p>\n<p>On the other hand, for those who do not belong to Christ, there is a final, total separation from God. At the last judgment, all whose names are not “written in the Book of Life” are consigned to a lake of fire, in the company of death itself and hades. That final separation from God is the “second death” (Rv 20:14). Christians, however, have been saved from death (Jas 5:20; 1 Jn 3:14). The second death has no power over those who are faithful to Christ (Rv 2:11; 20:6). Instead, they will live with God, in whose presence there can be no death, for he is life itself (21:4).<\/p>\n<p><em>See also<\/em> Dead, Place of the; Intermediate State; Wrath of God.<\/p>","content_en":"<h3>DEATH<\/h3>\n<p>Cessation of life (physical death) or separation from God (spiritual death).<\/p>\n<p class=\"h2\" id=\"OldTestamentView\">Old Testament View<\/p>\n<p>In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindicate his character prior to death (Jb 19:25-26). Only in Ecclesiastes 3:19-20 is outright pessimism expressed in the face of death—and that book probably shows considerable non-Hebraic influence.<\/p>\n<p>Death, although a natural ending to life, was never viewed as pleasant. Death cut one off from human community as well as from the presence and service of God. God may offer comfort in the face of death (Ps 73:23-28), but he is rarely portrayed as present with the dead, and that only in later biblical literature (Ps 139:8). For that reason, death was never viewed as the threshold to a better life.<\/p>\n<p>The relationship of sin to death is seen in the death penalty in the law of Moses. A serious offender was put to death. The punitive phrase “he shall be cut off” implied that although the nation went on living, the criminal was separated from it by death. The Israelites were warned that to disobey God’s commandments could bring premature death as a consequence of breaking fellowship with God (Dt 30:15-20; Jer 21:8; Ez 18:21-32).<\/p>\n<p>In the intertestamental period, as Jewish ideas of afterlife and resurrection developed more explicitly, so too did Jewish thinking about death. Death itself, not just a premature death, came to be seen as an evil result of sin (2 Esd 3:7; Ecclus 25:24). Sometimes all death is depicted as the result of the “first sin” (Adam and Eve’s disobedience). In other references, everyone dies as a result of his or her own sin. The first clear indication in Scripture of a resurrection of the dead and a final judgment or punishment occurs in the book of Daniel (Dn 12:2), one of the last OT books to be written. That teaching is echoed throughout the intertestamental period (2 Esd 7:31-44). During that time, it was believed that the soul survived death either in some immortal form (Wisd of Sol 3:4; 4:1; 4 Macc 16:13; 17:12) or awaiting the resurrection (1 Enoch 102). Some of those extrabiblical writings incorporated Greek ideas that the body was a burden to be gotten rid of—a notion foreign to Hebrew thought.<\/p>\n<p>The concept of resurrection and a life redeemed from death, however, set the stage for the NT revelation focusing on Christ’s resurrection and his conquest of death.<\/p>\n<p class=\"h2\" id=\"NewTestamentView\">New Testament View<\/p>\n<p>In the NT, death is seen more as a theological problem than as a personal event. Death goes beyond the simple ending of physical life, which the authors accept almost without difficulty. Death is seen as affecting every part of a person’s life. God alone is immortal, the source of all life in the world (Rom 4:17; 1 Tm 6:16). Only as human beings are properly related to God’s life can they live. But it has been unnatural for people to be in personal communion with the divine source of life since sin was introduced into the world (Rom 5:12, 17-18; 1 Cor 15:22). When Adam separated himself from God, that separation brought death. Each human being has followed in Adam’s footsteps (Rom 3:23; 5:12), bringing death for everyone as the absolutely necessary result (Rom 6:23; Heb 9:27). Death, then, is not merely something that happens to people at the end of their lives; it is also the living out of their lives apart from fellowship with God.<\/p>\n<p>The extent of death’s domination is vast. It affects every aspect of culture. All of human life is lived under the shadow of the fear of death (Rom 8:15; Heb 2:15). Death reigns over all that is “of the flesh” (Rom 8:6). Anyone not living in relationship to Christ lives in a state of death (Jn 3:16-18; 1 Jn 5:12). The devil, who rules the world, is the lord of death (Heb 2:14). Death is sometimes personified as a demonic power at large in the world but finally brought to bay by Christ himself, the only one who could master it (1 Cor 15:26-27; Rv 6:8; 20:13-14).<\/p>\n<p>Christ died, was buried, and rose again on the third day (Rom 4:25; 1 Cor 15:3-4; 1 Thes 4:14). Through that historic event, the power of death was broken. The NT in various ways expresses Christ’s subjection to death in payment for sin. He became obedient to death (Phil 2:8); he died as a sacrifice for the sins of all (1 Cor 5:7; 2 Cor 5:15); and he descended into hades, the place of the dead (1 Pt 3:18-19). The major point of all such passages is that he did not remain dead but defeated the devil, took the power (keys) of death, and ascended in victory (Heb 2:14-15; Rv 1:17-18). Jesus Christ worked not for his own benefit but for those who commit themselves to him (Mk 10:45; Rom 5:6-8; 1 Thes 5:9-10). By accepting a death he did not deserve, Christ has broken the power of death for his followers.<\/p>\n<p>The Christian is thus delivered from “this body of death” (Rom 7:24) by the power of Christ. Salvation comes through being baptized into Christ’s death (6:3-4), and “dying with Christ” to the world and the law (Rom 7:6; Gal 6:14; Col 2:20). That is, the death of Christ is counted by God as the believer’s death. The rebellious world’s sin (Rom 6:6) and self-idolatry (living for oneself, 2 Cor 5:14-15) become things of the past. The death of Jesus for his people is the means by which his life is given to them (4:10). The result is that believers are separated from the world just as they were once separated from God. From the world’s point of view, they are dead; Christ is their only life (Col 3:3).<\/p>\n<p>The apostle John expressed it somewhat differently. Jesus came into the world to give life to the dead (Jn 5:24). That life-giving will not happen at the resurrection; it is already happening. All who commit themselves to Jesus pass immediately from death to life. Or, to put it another way, those who keep (obey) his words will never see death (8:51-52). The point is that all who are outside Christ are already dead, and those trusting in Christ are already enjoying life. The radical difference between the Christian and the non-Christian is a difference between life and death.<\/p>\n<p>Naturally, the NT writers knew that Christians die; their problem was to find words to explain the difference from non-Christian death. Believers who die physically are said to be “dead in Christ” (1 Thes 4:16). Or they are not dead at all, but merely “asleep” (1 Cor 15:6, 18, 20, 51; 1 Thes 4:13-15; cf. Jesus’ words, Jn 11:11-14). Although their bodies are dead, deceased believers are not separated from Christ; that is, they are not really dead. All the powers of death and hell cannot separate believers from Christ (Rom 8:38-39). For them, death is not a loss but a gain; it brings them closer to Christ (2 Cor 5:1-10; Phil 1:20-21). What is more, believers will share in Christ’s victory over physical death as well. Because he is the “firstfruits” of those rising from the dead (1 Cor 15:20; Col 1:18), those “in Christ” will rise “on the last day” to be with him, whole and complete.<\/p>\n<p>On the other hand, for those who do not belong to Christ, there is a final, total separation from God. At the last judgment, all whose names are not “written in the Book of Life” are consigned to a lake of fire, in the company of death itself and hades. That final separation from God is the “second death” (Rv 20:14). Christians, however, have been saved from death (Jas 5:20; 1 Jn 3:14). The second death has no power over those who are faithful to Christ (Rv 2:11; 20:6). Instead, they will live with God, in whose presence there can be no death, for he is life itself (21:4).<\/p>\n<p><em>See also<\/em> Dead, Place of the; Intermediate State; Wrath of God.<\/p>","summary_ro":"DEATH Cessation of life (physical death) or separation from God (spiritual death). Old Testament View In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindi...","summary_en":"DEATH Cessation of life (physical death) or separation from God (spiritual death). Old Testament View In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindi...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20288,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23247,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Life","title_en":"Life","content_ro":"<h3>LIFE<\/h3>\n<p>In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57).<\/p>\n<p class=\"h2\" id=\"TheLivingFather\">The Living Father<\/p>\n<p>God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20).<\/p>\n<p>The sign of life is movement; man is a “lively,” animated body (Mt 27:50; Lk 8:55). Animals also have this animating “breath-soul” (Hebrew of Gn 1:24; 6:17). Thus, all nature is instilled with life deriving from God (Acts 17:24-28). Life is therefore sacred, but unfortunately it is as transient as grass, clouds, dew, shadow (1 Chr 29:15; Jb 7:6, 9; Jas 4:13-16; 1 Pt 1:24). Long life is desired (Gn 35:29); any life is preferable to death and of infinite value (Eccl 9:4-6; Mt 6:25; 16:26), for Sheol houses a ghostly “nonliving life,” bereft of feeling, hope, or divine help (Ps 88:3-12). One’s life can be enhanced by loving and serving God (Dt 30:15-20; 1 Pt 3:8-12), by experiencing God’s deliverance (Is 38:16), and by receiving divine blessings (Mt 5:3-12).<\/p>\n<p class=\"h2\" id=\"ChristasLife\">Christ as Life<\/p>\n<p>The Greek word for “life” is <span class=\"greek\" lang=\"el\">zoe<\/span><em>.<\/em> In classical Greek this word was used for life in general. There are a few examples of this meaning in the New Testament (see Acts 17:25; Jas 4:14: Rv 16:3), but in all other instances the word was used to designate the divine, eternal life—the life of God (Eph 4:18). This life resided in Christ, and he made it available to all who believe in him. Human beings are born with the natural life—called <span class=\"greek\" lang=\"el\">psuche<\/span> in Greek (translated “soul,” “personality,” or “life”); they do not possess the eternal life. This life can be received only by believing in the one who possesses the <span class=\"greek\" lang=\"el\">zoe<\/span><em>-life,<\/em> namely, Jesus Christ.<\/p>\n<p>The overflowing, vibrant quality of life made available in Christ was evident in the authority of his speech and the power of his touch (Mt 9:18; Mk 1:27, 41-42; 5:27-29). He is “the author of life” (Acts 3:15), who provides the way into life (Mt 7:14; 25:46; Mk 8:35-37; 9:42-47). And he raised the dead with his life-giving power. His own resurrection made him “a life-giving spirit,” with the power of “an indestructible life” (Rom 8:2; 1 Cor 15:45; Heb 7:16). Thus, Jesus Christ is “our life” (Col 3:4)—in union with whom we find “newness of life” (Rom 6:4) and are newly created, living henceforth not for ourselves but for him (2 Cor 5:15-17).<\/p>\n<p>John, especially, dwells on the theme that Christ is the source of this new life (Jn 3:14-16; 5:21) for the children of God (1:12; 3:3, 5). This life is enjoyed already by those who know God and Christ (5:24; 17:3; 1 Jn 5:11-12), for they have already passed from death into eternal life (Jn 10:28; 11:26). Such life is abundant (10:10), enlightened (8:12), free and satisfied (10:9), victorious (Rom 6:6-14), full of peace and joy (Rom 5:1-11), inexhaustibly refreshed (Jn 4:13-14; 7:37-38) and immortal (Jn 5:24; 1 Cor 15:51-57).<\/p>\n<p>All this is possible because from the beginning “all that came to be was alive with his life” (Jn 1:4, <span>neb<\/span>). Thus, the life within the Father flows into the world through the Son, who also “has life in himself” and gives it to whom he will (5:26). He is “the resurrection and the life” (11:25; 14:6) and demonstrates it by restoring life to paralyzed limbs, raising the dead, and conquering death (5:5-9; 11:43; ch 20). People remain in death only because they will not “come” and “have life” (5:40; cf. 1 Jn 3:14).<\/p>\n<p><em>See also<\/em> Eternal Life.<\/p>","content_en":"<h3>LIFE<\/h3>\n<p>In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57).<\/p>\n<p class=\"h2\" id=\"TheLivingFather\">The Living Father<\/p>\n<p>God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20).<\/p>\n<p>The sign of life is movement; man is a “lively,” animated body (Mt 27:50; Lk 8:55). Animals also have this animating “breath-soul” (Hebrew of Gn 1:24; 6:17). Thus, all nature is instilled with life deriving from God (Acts 17:24-28). Life is therefore sacred, but unfortunately it is as transient as grass, clouds, dew, shadow (1 Chr 29:15; Jb 7:6, 9; Jas 4:13-16; 1 Pt 1:24). Long life is desired (Gn 35:29); any life is preferable to death and of infinite value (Eccl 9:4-6; Mt 6:25; 16:26), for Sheol houses a ghostly “nonliving life,” bereft of feeling, hope, or divine help (Ps 88:3-12). One’s life can be enhanced by loving and serving God (Dt 30:15-20; 1 Pt 3:8-12), by experiencing God’s deliverance (Is 38:16), and by receiving divine blessings (Mt 5:3-12).<\/p>\n<p class=\"h2\" id=\"ChristasLife\">Christ as Life<\/p>\n<p>The Greek word for “life” is <span class=\"greek\" lang=\"el\">zoe<\/span><em>.<\/em> In classical Greek this word was used for life in general. There are a few examples of this meaning in the New Testament (see Acts 17:25; Jas 4:14: Rv 16:3), but in all other instances the word was used to designate the divine, eternal life—the life of God (Eph 4:18). This life resided in Christ, and he made it available to all who believe in him. Human beings are born with the natural life—called <span class=\"greek\" lang=\"el\">psuche<\/span> in Greek (translated “soul,” “personality,” or “life”); they do not possess the eternal life. This life can be received only by believing in the one who possesses the <span class=\"greek\" lang=\"el\">zoe<\/span><em>-life,<\/em> namely, Jesus Christ.<\/p>\n<p>The overflowing, vibrant quality of life made available in Christ was evident in the authority of his speech and the power of his touch (Mt 9:18; Mk 1:27, 41-42; 5:27-29). He is “the author of life” (Acts 3:15), who provides the way into life (Mt 7:14; 25:46; Mk 8:35-37; 9:42-47). And he raised the dead with his life-giving power. His own resurrection made him “a life-giving spirit,” with the power of “an indestructible life” (Rom 8:2; 1 Cor 15:45; Heb 7:16). Thus, Jesus Christ is “our life” (Col 3:4)—in union with whom we find “newness of life” (Rom 6:4) and are newly created, living henceforth not for ourselves but for him (2 Cor 5:15-17).<\/p>\n<p>John, especially, dwells on the theme that Christ is the source of this new life (Jn 3:14-16; 5:21) for the children of God (1:12; 3:3, 5). This life is enjoyed already by those who know God and Christ (5:24; 17:3; 1 Jn 5:11-12), for they have already passed from death into eternal life (Jn 10:28; 11:26). Such life is abundant (10:10), enlightened (8:12), free and satisfied (10:9), victorious (Rom 6:6-14), full of peace and joy (Rom 5:1-11), inexhaustibly refreshed (Jn 4:13-14; 7:37-38) and immortal (Jn 5:24; 1 Cor 15:51-57).<\/p>\n<p>All this is possible because from the beginning “all that came to be was alive with his life” (Jn 1:4, <span>neb<\/span>). Thus, the life within the Father flows into the world through the Son, who also “has life in himself” and gives it to whom he will (5:26). He is “the resurrection and the life” (11:25; 14:6) and demonstrates it by restoring life to paralyzed limbs, raising the dead, and conquering death (5:5-9; 11:43; ch 20). People remain in death only because they will not “come” and “have life” (5:40; cf. 1 Jn 3:14).<\/p>\n<p><em>See also<\/em> Eternal Life.<\/p>","summary_ro":"LIFE In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57). The Living Father God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20). The sign of life is moveme...","summary_en":"LIFE In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57). The Living Father God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20). The sign of life is moveme...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59218,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:14","title_en":"Study Note: 1 Ioan 3:14","content_ro":"<p><strong>3:14<\/strong> Having <em>love<\/em> for <em>our brothers and sisters who are believers<\/em> is tangible evidence that we have experienced rebirth in Christ and will have eternal <em>life<\/em> rather than <em>death<\/em> (i.e., condemnation; see Rom 6:23; Jas 5:20; Rev 21:8).<\/p>","content_en":"<p><strong>3:14<\/strong> Having <em>love<\/em> for <em>our brothers and sisters who are believers<\/em> is tangible evidence that we have experienced rebirth in Christ and will have eternal <em>life<\/em> rather than <em>death<\/em> (i.e., condemnation; see Rom 6:23; Jas 5:20; Rev 21:8).<\/p>","summary_ro":"3:14 Having love for our brothers and sisters who are believers is tangible evidence that we have experienced rebirth in Christ and will have eternal life rather than death (i.e., condemnation; see Rom 6:23; Jas 5:20; Rev 21:8).","summary_en":"3:14 Having love for our brothers and sisters who are believers is tangible evidence that we have experienced rebirth in Christ and will have eternal life rather than death (i.e., condemnation; see Rom 6:23; Jas 5:20; Rev 21:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86844,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:14","title_en":"Study Note: 1 Ioan 3:14","content_ro":"<p><strong>3:14<\/strong> Having <em>love<\/em> for <em>our brothers and sisters who are believers<\/em> is tangible evidence that we have experienced rebirth in Christ and will have eternal <em>life<\/em> rather than <em>death<\/em> (i.e., condemnation; see Rom 6:23; Jas 5:20; Rev 21:8).<\/p>","content_en":"<p><strong>3:14<\/strong> Having <em>love<\/em> for <em>our brothers and sisters who are believers<\/em> is tangible evidence that we have experienced rebirth in Christ and will have eternal <em>life<\/em> rather than <em>death<\/em> (i.e., condemnation; see Rom 6:23; Jas 5:20; Rev 21:8).<\/p>","summary_ro":"3:14 Having love for our brothers and sisters who are believers is tangible evidence that we have experienced rebirth in Christ and will have eternal life rather than death (i.e., condemnation; see Rom 6:23; Jas 5:20; Rev 21:8).","summary_en":"3:14 Having love for our brothers and sisters who are believers is tangible evidence that we have experienced rebirth in Christ and will have eternal life rather than death (i.e., condemnation; see Rom 6:23; Jas 5:20; Rev 21:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114470,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:14","title_en":"Study Note: 1 Ioan 3:14","content_ro":"<p><strong>3:14<\/strong> Having <em>love<\/em> for <em>our brothers and sisters who are believers<\/em> is tangible evidence that we have experienced rebirth in Christ and will have eternal <em>life<\/em> rather than <em>death<\/em> (i.e., condemnation; see Rom 6:23; Jas 5:20; Rev 21:8).<\/p>","content_en":"<p><strong>3:14<\/strong> Having <em>love<\/em> for <em>our brothers and sisters who are believers<\/em> is tangible evidence that we have experienced rebirth in Christ and will have eternal <em>life<\/em> rather than <em>death<\/em> (i.e., condemnation; see Rom 6:23; Jas 5:20; Rev 21:8).<\/p>","summary_ro":"3:14 Having love for our brothers and sisters who are believers is tangible evidence that we have experienced rebirth in Christ and will have eternal life rather than death (i.e., condemnation; see Rom 6:23; Jas 5:20; Rev 21:8).","summary_en":"3:14 Having love for our brothers and sisters who are believers is tangible evidence that we have experienced rebirth in Christ and will have eternal life rather than death (i.e., condemnation; see Rom 6:23; Jas 5:20; Rev 21:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142096,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:14","title_en":"Study Note: 1 Ioan 3:14","content_ro":"<p><strong>3:14<\/strong> Having <em>love<\/em> for <em>our brothers and sisters who are believers<\/em> is tangible evidence that we have experienced rebirth in Christ and will have eternal <em>life<\/em> rather than <em>death<\/em> (i.e., condemnation; see Rom 6:23; Jas 5:20; Rev 21:8).<\/p>","content_en":"<p><strong>3:14<\/strong> Having <em>love<\/em> for <em>our brothers and sisters who are believers<\/em> is tangible evidence that we have experienced rebirth in Christ and will have eternal <em>life<\/em> rather than <em>death<\/em> (i.e., condemnation; see Rom 6:23; Jas 5:20; Rev 21:8).<\/p>","summary_ro":"3:14 Having love for our brothers and sisters who are believers is tangible evidence that we have experienced rebirth in Christ and will have eternal life rather than death (i.e., condemnation; see Rom 6:23; Jas 5:20; Rev 21:8).","summary_en":"3:14 Having love for our brothers and sisters who are believers is tangible evidence that we have experienced rebirth in Christ and will have eternal life rather than death (i.e., condemnation; see Rom 6:23; Jas 5:20; Rev 21:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59755,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87381,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115007,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142633,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":15472,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hatred","title_en":"Hatred","content_ro":"<h3>HATRED<\/h3>\n<p>Intense feeling of aversion or enmity, which could prompt a person to loathe someone or something, or even to seek revenge for having been wronged. The Scriptures forbid people to hate others (Lv 19:17-18) because it leads to sin. Indeed, hatred itself is considered murder (1 Jn 3:15). We are called upon to let God, the holy one, avenge all wrongs (Prv 20:22), and we are commanded by Jesus to love our enemies (Mt 5:43-44).<\/p>\n<p>Not all aspects of hatred are sinful. The Scriptures tell us that God hates evil (Prv 6:16-19) and evil people (Ps 5:5). The Scripture also has expressions such as “Jacob have I loved; Esau I have hated” (Mal 1:2-3). This means that God elected Jacob and not Esau to be the progenitor of the chosen Jewish race. In similar fashion, would-be Christians are challenged by Jesus to hate their lives and earthly relationships if they want to follow him (Lk 14:26). This means that they must choose Jesus above all else.<\/p>","content_en":"<h3>HATRED<\/h3>\n<p>Intense feeling of aversion or enmity, which could prompt a person to loathe someone or something, or even to seek revenge for having been wronged. The Scriptures forbid people to hate others (Lv 19:17-18) because it leads to sin. Indeed, hatred itself is considered murder (1 Jn 3:15). We are called upon to let God, the holy one, avenge all wrongs (Prv 20:22), and we are commanded by Jesus to love our enemies (Mt 5:43-44).<\/p>\n<p>Not all aspects of hatred are sinful. The Scriptures tell us that God hates evil (Prv 6:16-19) and evil people (Ps 5:5). The Scripture also has expressions such as “Jacob have I loved; Esau I have hated” (Mal 1:2-3). This means that God elected Jacob and not Esau to be the progenitor of the chosen Jewish race. In similar fashion, would-be Christians are challenged by Jesus to hate their lives and earthly relationships if they want to follow him (Lk 14:26). This means that they must choose Jesus above all else.<\/p>","summary_ro":"HATRED Intense feeling of aversion or enmity, which could prompt a person to loathe someone or something, or even to seek revenge for having been wronged. The Scriptures forbid people to hate others (Lv 19:17-18) because it leads to sin. Indeed, hatred itself is considered murder (1 Jn 3:15). We are called upon to let God, the holy one, avenge all wrongs (Prv 20:22), and we are commanded by Jesus to love our enemies (Mt 5:43-44). Not all aspects of hatred are sinful. The Scriptures tell us th...","summary_en":"HATRED Intense feeling of aversion or enmity, which could prompt a person to loathe someone or something, or even to seek revenge for having been wronged. The Scriptures forbid people to hate others (Lv 19:17-18) because it leads to sin. Indeed, hatred itself is considered murder (1 Jn 3:15). We are called upon to let God, the holy one, avenge all wrongs (Prv 20:22), and we are commanded by Jesus to love our enemies (Mt 5:43-44). Not all aspects of hatred are sinful. The Scriptures tell us th...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20285,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":7272,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Commandment, the New","title_en":"Commandment, the New","content_ro":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","content_en":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","summary_ro":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","summary_en":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20287,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23594,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Love","title_en":"Love","content_ro":"<h3>LOVE<\/h3>\n<p>Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Sexual love <em>(<\/em><span class=\"hebrew\" lang=\"he\">ahabah<\/span> and <span class=\"hebrew\" lang=\"he\">dod<\/span><em>)<\/em> is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word <span class=\"hebrew\" lang=\"he\">hesed<\/span><em>,<\/em> which is sometimes rendered “loyalty” (2 Sm 22:26, <span>rsv<\/span>), but more often “steadfast love” or “loving-kindness.”<\/p>\n<p>The connotation of this significant word is clear in Hosea 2:19-20: “I will make you my wife forever, showing you righteousness and justice, unfailing love and compassion. I will be faithful to you and make you mine, and you will finally know me as <span>Lord<\/span>” (<span>nlt<\/span>); in Job 6:14-15, where kindness is compared with treachery; and in 1 Samuel 20:8, which speaks of covenanted kindness. This unshakable, steadfast love of God is contrasted with the unpredictable, capricious moods of heathen deities. <span class=\"hebrew\" lang=\"he\">Hesed<\/span> is not an emotional response to beauty, merit, or kindness but rather a moral attitude dedicated to another’s good, whether or not that other is lovable, worthy, or responsive (see Dt 7:7-9).<\/p>\n<p>This enduring loyalty, rooted in an unswerving purpose of good, could be stern, determined to discipline a wayward people, as several prophets warned. But God’s love does not change. Through exile and failure it persisted with infinite patience, neither condoning evil nor abandoning the evildoers. It has within it kindness, tenderness, and compassion (Pss 86:15; 103:1-18; 136; Hos 11:1-4), but its chief characteristic is an accepted moral obligation for another’s welfare.<\/p>\n<p>Nevertheless, response was expected. The Law enjoined wholehearted love and gratitude for God’s choosing and redeeming of Israel (Dt 6:20-25). This was to be shown in worship and especially in humane treatment of the poor, the defenseless, the resident alien, slaves, widows, and all suffering oppression and cruelty. Hosea similarly expected steadfast love among people to result from the steadfast love of God toward people (Hos 6:6; 7:1-7; 10:12-13).<\/p>\n<p>Love for God and for “your neighbor as yourself” (Lv 19:18) are thus linked in Israel’s law and prophecy. While much love of another kind lies within the OT, these are the major points: God’s loving initiative, the moral quality of love, and the close relationship between love for God with loving others.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Of the Greek words available to describe love, <span class=\"greek\" lang=\"el\">eros<\/span> (sexual love) does not occur in the NT. <span class=\"greek\" lang=\"el\">Phileo<\/span><em>,<\/em> connoting natural affection, occurs some 25 times, with <span class=\"greek\" lang=\"el\">philadelphia<\/span> (brotherly love) five times, and <span class=\"greek\" lang=\"el\">philia<\/span> (friendship) only in James 4:4. <span class=\"greek\" lang=\"el\">Storge<\/span><em>,<\/em> connoting natural affection between relatives, appears occasionally in compounds. By far the most frequent word is <span class=\"greek\" lang=\"el\">agape<\/span><em>,<\/em> generally assumed to mean moral goodwill that proceeds from esteem, principle, or duty rather than attraction of charm. <span class=\"greek\" lang=\"el\">Agape<\/span> is very similar in meaning to <span class=\"hebrew\" lang=\"he\">hesed<\/span> in that both denote dedication. <span class=\"greek\" lang=\"el\">Agape<\/span> specifically means to love the undeserving, despite disappointment and rejection. The difference between <span class=\"greek\" lang=\"el\">agapao<\/span> and <span class=\"greek\" lang=\"el\">phileo<\/span> is difficult to sustain in all passages. <span class=\"greek\" lang=\"el\">Agape<\/span> is especially appropriate for divine love. <span class=\"greek\" lang=\"el\">Agape<\/span> was long believed to be a Christian coinage, but pagan occurrences have recently been claimed. The verb <span class=\"greek\" lang=\"el\">agapao<\/span> was frequent in the Greek OT. Though <span class=\"greek\" lang=\"el\">agape<\/span> has more to do with moral principle than with inclination or liking, it never means the cold religious kindness shown from duty alone, as scriptural examples abundantly prove.<\/p>\n<h5>In the Synoptic Gospels<\/h5>\n<p>In a sinful and suffering world, Jesus’ divine love showed itself supremely in compassion and healing for the distressed and in redemptive concern for the alienated and the self-despairing. Hence, the kingdom Christ proclaimed offered good news to the poor, captives, blind, and oppressed (Mt 11:2-5; Lk 4:18), while the attitude of Jesus toward those ostracized, despised, or grieving over sin in some far country of the soul assured them of forgiveness and a welcome return to the Father’s house (Lk 15). Such forgiveness was free, its only precondition being readiness to receive it in repentance and faith.<\/p>\n<p>Moreover, the good news of divine love does impose its own obligation: to love God and to love others as God does (Mt 5:44-48). The first and greatest commandment in God’s law is “You shall love the Lord your God. . . . And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets” (Mt 22:35-40, <span>rsv<\/span>; cf. Lv 19:18; Dt 6:5).<\/p>\n<p>The first commandment is not identical with, lost in, or only fulfilled through the second; it is separate and primary. What Jesus meant by loving God is indicated by his own habits of public worship, private prayer, and absolute obedience. Love for one’s neighbor is nowhere defined but everywhere illustrated. In the parable of the good Samaritan, “neighbor” is shown to mean anyone near enough to help, and love involves whatever service the neighbor’s situation demands. The parable of the sheep and goats shows love feeding the hungry, clothing the naked, visiting the sick and the imprisoned. In the untiring example of Jesus, love heals, teaches, adapts instruction to the hearers by parable and symbolic language, defends those criticized or despised, pronounces forgiveness, comforts the bereaved, befriends the lonely. We are to love others as he has loved us and as we love ourselves. Such imaginative transfer of self-love does good without expecting return, never returns ill treatment, ensures unfailing courtesy even to the lowliest, sustains thoughtful understanding that tempers judgment.<\/p>\n<p>To Jesus, the outstanding sin was lovelessness, the willful omission of any possible good, passing by on the other side while others suffer, ignoring the destitute at one’s gate, withholding forgiveness. Lovelessness was made worse by self-righteousness, censoriousness, the religious insensitivity that ignores another’s distress to preserve some petty ritual regulation. In the end, obedience to or neglect of the law of love will determine everyone’s eternal destiny (Mt 25:31-46).<\/p>\n<h5>In the Writings of Paul<\/h5>\n<p>The apostolic church quickly grasped the revolutionary principle that love is enough. Paul’s declaration that love fulfills the whole law is almost a quotation from Jesus. His exposition of various commandments against adultery, killing, stealing, and coveting is summarized in loving, because love can do no wrong to a neighbor (Rom 13:8-10). Ephesians 4:25–5:2 makes the same point another way: all bitterness, anger, lying, stealing, slander, and malice are to be replaced by tenderness, forgiveness, and kindness.<\/p>\n<p>Love is, for Paul, “the law of Christ,” supreme and sufficient (Gal 5:14; 6:2), and Paul neatly defines what alone “avails” in Christianity as “faith working through love” (5:6). He insists that the supreme manifestation of the Spirit that Christians should covet is “the more excellent way” of love (1 Cor 12:27–13:13; cf. Rom 5:5; Gal 5:22). Here, too, he contrasts love with five other expressions of religious zeal much prized at Corinth in order to show that each is profitless without love (1 Cor 13:1-3). He ends the chapter by comparing love with faith and hope, the other enduring elements of religious experience, and declares love to be the greatest.<\/p>\n<p>Paul’s description of love in action includes liberality, acts of mercy, and hospitality; avoidance of revenge; sympathy; rejoicing with others; sharing of weakness, shame, or need; restoring, supporting, and edifying others, giving them all honor, kindness, forgiveness, encouragement; restraining criticism, even of the divisive, overscrupulous “weaker brother”—the list is almost endless. More generally, love is revealed as a quality of activity, of thinking, and of suffering (1 Cor 13:4-8). In brief, love does no harm and omits no good; it is God’s law.<\/p>\n<p>According to Paul, God showed his love for us in that Christ died for us. Because of his great love, he made us alive in Christ; in that love we live, by it we conquer, and from it nothing shall separate us (Rom 5:8; 8:32-39; 2 Cor 13:14; Eph 2:4; 2 Thes 2:16; Ti 3:4-5). Our love reflects the love first “poured into our hearts” (Rom 5:5), and it is directed toward Christ (1 Cor 7; 16:22; Eph 6:24) and toward others, whom we love for his sake.<\/p>\n<h5>In the Writings of John<\/h5>\n<p>What John later recalled, and reflected upon, forms the crown of biblical teaching about love. For John, love was the foundation of all that had happened—“God so loved the world” (Jn 3:16; 16:27; 17:23). This is how we know love at all: Christ laid down his life for us (1 Jn 3:16). The mutual love of Father, Son, and disciples must be the fundamental fact in Christianity because God himself is love (4:8, 16).<\/p>\n<p>We know this by the Incarnation and by the cross (1 Jn 4:9-10). Thus we know and believe the love God has for us, and that love itself is divine (“of God”). It follows that “he who loves is born of God.” “He who does not love does not know God.” Such a person “is in the darkness,” “is not of God,” and “remains in death.” No one has ever seen God; nevertheless “if we love, . . . God abides in us” and we in God.<\/p>\n<p>God’s love is thus prior and original; if we love at all, it is “because he first loved.” Our love is directed first toward God, and John is exceedingly searching in his tests of that Godward love. It demands that we “love not the world,” that we “keep his word [and] his commandments,” and that we love our Christian brothers and sisters. This commandment we received from Christ, “that he who loves God should love his brother also,” for “if God so loved us, we also ought to love one another.” Twelve times John stressed the duty of mutual loyalty and love. Indeed, if one closes his heart against his brother or sister, “how does God’s love abide in him?”<\/p>\n<p>This emphasis upon the mutual love of Christians has been held a serious limitation of the love Jesus required. “Your brother” appears to have supplanted “your neighbor.” In this respect the commandment given in the upper room (Jn 13:34) is “new” compared with that in Matthew 22:39 (citing Lv 19:18), and the circumstances explain why. The night on which Jesus was betrayed was shadowed by the surrounding world’s hostility, the imminent crucifixion, and the defection of Judas. All the future depended upon the mutual loyalty of the 11 disciples, standing together under social pressure. By the time of John’s letter, new defections had rent the church. A perversion of the gospel called Gnosticism, essentially intellectualist, proud, “giving no heed to love” (Ignatius), had drawn away leaders and adherents (1 Jn 2:19, 26). Once again mutual loyalty was all-important, and John wrote expressly to consolidate and maintain the apostolic fellowship (1 Jn 1:3).<\/p>\n<p>However, love for one’s fellow Christians does not exclude, but instead leads on to, a wider love (cf. 2 Pt 1:7). John insists that God loved the whole world (Jn 3:16; 1 Jn 2:2; 4:14). Moreover, if love fails within the Christian fellowship, it certainly will not flourish beyond it but evaporate in mere words (1 Jn 3:18).<\/p>\n<p>In countering the loveless conceit of Gnostic Christianity, John’s concern was with the basic commandment of love to God and people as at once the criterion and the consummation of true Christian life. He does not, therefore, detail the many-sided expressions of love. For description of love in action, his mind recalls Christ’s words about “keeping commandments” and “laying down life” in sacrifice (Jn 15:10, 13; 1 Jn 3:16), and he mentioned especially love’s noticing a brother’s need, and so sharing this world’s goods (v 17). Terse as these expressions are, they contain the heart of Christian love. John’s forthright realism in testing all religious claims ensures that for him love could be no vague sentimentalism.<\/p>\n<p>The Christian ideal can only be socially fulfilled within a disciple band, a divine kingdom, the Father’s family, the Christian fellowship. In Scripture, love is no abstract idea, conceived to provide a self-explanatory, self-motivating “norm” to resolve the problem in every moral situation. It is rooted in the divine nature, expressed in the coming and death of Christ, experienced in salvation, and so kindled within the saved. Thus it is central, essential, and indispensable to Christianity. For God is love.<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Mercy; Wrath of God.<\/p>","content_en":"<h3>LOVE<\/h3>\n<p>Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Sexual love <em>(<\/em><span class=\"hebrew\" lang=\"he\">ahabah<\/span> and <span class=\"hebrew\" lang=\"he\">dod<\/span><em>)<\/em> is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word <span class=\"hebrew\" lang=\"he\">hesed<\/span><em>,<\/em> which is sometimes rendered “loyalty” (2 Sm 22:26, <span>rsv<\/span>), but more often “steadfast love” or “loving-kindness.”<\/p>\n<p>The connotation of this significant word is clear in Hosea 2:19-20: “I will make you my wife forever, showing you righteousness and justice, unfailing love and compassion. I will be faithful to you and make you mine, and you will finally know me as <span>Lord<\/span>” (<span>nlt<\/span>); in Job 6:14-15, where kindness is compared with treachery; and in 1 Samuel 20:8, which speaks of covenanted kindness. This unshakable, steadfast love of God is contrasted with the unpredictable, capricious moods of heathen deities. <span class=\"hebrew\" lang=\"he\">Hesed<\/span> is not an emotional response to beauty, merit, or kindness but rather a moral attitude dedicated to another’s good, whether or not that other is lovable, worthy, or responsive (see Dt 7:7-9).<\/p>\n<p>This enduring loyalty, rooted in an unswerving purpose of good, could be stern, determined to discipline a wayward people, as several prophets warned. But God’s love does not change. Through exile and failure it persisted with infinite patience, neither condoning evil nor abandoning the evildoers. It has within it kindness, tenderness, and compassion (Pss 86:15; 103:1-18; 136; Hos 11:1-4), but its chief characteristic is an accepted moral obligation for another’s welfare.<\/p>\n<p>Nevertheless, response was expected. The Law enjoined wholehearted love and gratitude for God’s choosing and redeeming of Israel (Dt 6:20-25). This was to be shown in worship and especially in humane treatment of the poor, the defenseless, the resident alien, slaves, widows, and all suffering oppression and cruelty. Hosea similarly expected steadfast love among people to result from the steadfast love of God toward people (Hos 6:6; 7:1-7; 10:12-13).<\/p>\n<p>Love for God and for “your neighbor as yourself” (Lv 19:18) are thus linked in Israel’s law and prophecy. While much love of another kind lies within the OT, these are the major points: God’s loving initiative, the moral quality of love, and the close relationship between love for God with loving others.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Of the Greek words available to describe love, <span class=\"greek\" lang=\"el\">eros<\/span> (sexual love) does not occur in the NT. <span class=\"greek\" lang=\"el\">Phileo<\/span><em>,<\/em> connoting natural affection, occurs some 25 times, with <span class=\"greek\" lang=\"el\">philadelphia<\/span> (brotherly love) five times, and <span class=\"greek\" lang=\"el\">philia<\/span> (friendship) only in James 4:4. <span class=\"greek\" lang=\"el\">Storge<\/span><em>,<\/em> connoting natural affection between relatives, appears occasionally in compounds. By far the most frequent word is <span class=\"greek\" lang=\"el\">agape<\/span><em>,<\/em> generally assumed to mean moral goodwill that proceeds from esteem, principle, or duty rather than attraction of charm. <span class=\"greek\" lang=\"el\">Agape<\/span> is very similar in meaning to <span class=\"hebrew\" lang=\"he\">hesed<\/span> in that both denote dedication. <span class=\"greek\" lang=\"el\">Agape<\/span> specifically means to love the undeserving, despite disappointment and rejection. The difference between <span class=\"greek\" lang=\"el\">agapao<\/span> and <span class=\"greek\" lang=\"el\">phileo<\/span> is difficult to sustain in all passages. <span class=\"greek\" lang=\"el\">Agape<\/span> is especially appropriate for divine love. <span class=\"greek\" lang=\"el\">Agape<\/span> was long believed to be a Christian coinage, but pagan occurrences have recently been claimed. The verb <span class=\"greek\" lang=\"el\">agapao<\/span> was frequent in the Greek OT. Though <span class=\"greek\" lang=\"el\">agape<\/span> has more to do with moral principle than with inclination or liking, it never means the cold religious kindness shown from duty alone, as scriptural examples abundantly prove.<\/p>\n<h5>In the Synoptic Gospels<\/h5>\n<p>In a sinful and suffering world, Jesus’ divine love showed itself supremely in compassion and healing for the distressed and in redemptive concern for the alienated and the self-despairing. Hence, the kingdom Christ proclaimed offered good news to the poor, captives, blind, and oppressed (Mt 11:2-5; Lk 4:18), while the attitude of Jesus toward those ostracized, despised, or grieving over sin in some far country of the soul assured them of forgiveness and a welcome return to the Father’s house (Lk 15). Such forgiveness was free, its only precondition being readiness to receive it in repentance and faith.<\/p>\n<p>Moreover, the good news of divine love does impose its own obligation: to love God and to love others as God does (Mt 5:44-48). The first and greatest commandment in God’s law is “You shall love the Lord your God. . . . And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets” (Mt 22:35-40, <span>rsv<\/span>; cf. Lv 19:18; Dt 6:5).<\/p>\n<p>The first commandment is not identical with, lost in, or only fulfilled through the second; it is separate and primary. What Jesus meant by loving God is indicated by his own habits of public worship, private prayer, and absolute obedience. Love for one’s neighbor is nowhere defined but everywhere illustrated. In the parable of the good Samaritan, “neighbor” is shown to mean anyone near enough to help, and love involves whatever service the neighbor’s situation demands. The parable of the sheep and goats shows love feeding the hungry, clothing the naked, visiting the sick and the imprisoned. In the untiring example of Jesus, love heals, teaches, adapts instruction to the hearers by parable and symbolic language, defends those criticized or despised, pronounces forgiveness, comforts the bereaved, befriends the lonely. We are to love others as he has loved us and as we love ourselves. Such imaginative transfer of self-love does good without expecting return, never returns ill treatment, ensures unfailing courtesy even to the lowliest, sustains thoughtful understanding that tempers judgment.<\/p>\n<p>To Jesus, the outstanding sin was lovelessness, the willful omission of any possible good, passing by on the other side while others suffer, ignoring the destitute at one’s gate, withholding forgiveness. Lovelessness was made worse by self-righteousness, censoriousness, the religious insensitivity that ignores another’s distress to preserve some petty ritual regulation. In the end, obedience to or neglect of the law of love will determine everyone’s eternal destiny (Mt 25:31-46).<\/p>\n<h5>In the Writings of Paul<\/h5>\n<p>The apostolic church quickly grasped the revolutionary principle that love is enough. Paul’s declaration that love fulfills the whole law is almost a quotation from Jesus. His exposition of various commandments against adultery, killing, stealing, and coveting is summarized in loving, because love can do no wrong to a neighbor (Rom 13:8-10). Ephesians 4:25–5:2 makes the same point another way: all bitterness, anger, lying, stealing, slander, and malice are to be replaced by tenderness, forgiveness, and kindness.<\/p>\n<p>Love is, for Paul, “the law of Christ,” supreme and sufficient (Gal 5:14; 6:2), and Paul neatly defines what alone “avails” in Christianity as “faith working through love” (5:6). He insists that the supreme manifestation of the Spirit that Christians should covet is “the more excellent way” of love (1 Cor 12:27–13:13; cf. Rom 5:5; Gal 5:22). Here, too, he contrasts love with five other expressions of religious zeal much prized at Corinth in order to show that each is profitless without love (1 Cor 13:1-3). He ends the chapter by comparing love with faith and hope, the other enduring elements of religious experience, and declares love to be the greatest.<\/p>\n<p>Paul’s description of love in action includes liberality, acts of mercy, and hospitality; avoidance of revenge; sympathy; rejoicing with others; sharing of weakness, shame, or need; restoring, supporting, and edifying others, giving them all honor, kindness, forgiveness, encouragement; restraining criticism, even of the divisive, overscrupulous “weaker brother”—the list is almost endless. More generally, love is revealed as a quality of activity, of thinking, and of suffering (1 Cor 13:4-8). In brief, love does no harm and omits no good; it is God’s law.<\/p>\n<p>According to Paul, God showed his love for us in that Christ died for us. Because of his great love, he made us alive in Christ; in that love we live, by it we conquer, and from it nothing shall separate us (Rom 5:8; 8:32-39; 2 Cor 13:14; Eph 2:4; 2 Thes 2:16; Ti 3:4-5). Our love reflects the love first “poured into our hearts” (Rom 5:5), and it is directed toward Christ (1 Cor 7; 16:22; Eph 6:24) and toward others, whom we love for his sake.<\/p>\n<h5>In the Writings of John<\/h5>\n<p>What John later recalled, and reflected upon, forms the crown of biblical teaching about love. For John, love was the foundation of all that had happened—“God so loved the world” (Jn 3:16; 16:27; 17:23). This is how we know love at all: Christ laid down his life for us (1 Jn 3:16). The mutual love of Father, Son, and disciples must be the fundamental fact in Christianity because God himself is love (4:8, 16).<\/p>\n<p>We know this by the Incarnation and by the cross (1 Jn 4:9-10). Thus we know and believe the love God has for us, and that love itself is divine (“of God”). It follows that “he who loves is born of God.” “He who does not love does not know God.” Such a person “is in the darkness,” “is not of God,” and “remains in death.” No one has ever seen God; nevertheless “if we love, . . . God abides in us” and we in God.<\/p>\n<p>God’s love is thus prior and original; if we love at all, it is “because he first loved.” Our love is directed first toward God, and John is exceedingly searching in his tests of that Godward love. It demands that we “love not the world,” that we “keep his word [and] his commandments,” and that we love our Christian brothers and sisters. This commandment we received from Christ, “that he who loves God should love his brother also,” for “if God so loved us, we also ought to love one another.” Twelve times John stressed the duty of mutual loyalty and love. Indeed, if one closes his heart against his brother or sister, “how does God’s love abide in him?”<\/p>\n<p>This emphasis upon the mutual love of Christians has been held a serious limitation of the love Jesus required. “Your brother” appears to have supplanted “your neighbor.” In this respect the commandment given in the upper room (Jn 13:34) is “new” compared with that in Matthew 22:39 (citing Lv 19:18), and the circumstances explain why. The night on which Jesus was betrayed was shadowed by the surrounding world’s hostility, the imminent crucifixion, and the defection of Judas. All the future depended upon the mutual loyalty of the 11 disciples, standing together under social pressure. By the time of John’s letter, new defections had rent the church. A perversion of the gospel called Gnosticism, essentially intellectualist, proud, “giving no heed to love” (Ignatius), had drawn away leaders and adherents (1 Jn 2:19, 26). Once again mutual loyalty was all-important, and John wrote expressly to consolidate and maintain the apostolic fellowship (1 Jn 1:3).<\/p>\n<p>However, love for one’s fellow Christians does not exclude, but instead leads on to, a wider love (cf. 2 Pt 1:7). John insists that God loved the whole world (Jn 3:16; 1 Jn 2:2; 4:14). Moreover, if love fails within the Christian fellowship, it certainly will not flourish beyond it but evaporate in mere words (1 Jn 3:18).<\/p>\n<p>In countering the loveless conceit of Gnostic Christianity, John’s concern was with the basic commandment of love to God and people as at once the criterion and the consummation of true Christian life. He does not, therefore, detail the many-sided expressions of love. For description of love in action, his mind recalls Christ’s words about “keeping commandments” and “laying down life” in sacrifice (Jn 15:10, 13; 1 Jn 3:16), and he mentioned especially love’s noticing a brother’s need, and so sharing this world’s goods (v 17). Terse as these expressions are, they contain the heart of Christian love. John’s forthright realism in testing all religious claims ensures that for him love could be no vague sentimentalism.<\/p>\n<p>The Christian ideal can only be socially fulfilled within a disciple band, a divine kingdom, the Father’s family, the Christian fellowship. In Scripture, love is no abstract idea, conceived to provide a self-explanatory, self-motivating “norm” to resolve the problem in every moral situation. It is rooted in the divine nature, expressed in the coming and death of Christ, experienced in salvation, and so kindled within the saved. Thus it is central, essential, and indispensable to Christianity. For God is love.<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Mercy; Wrath of God.<\/p>","summary_ro":"LOVE Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term. In the Old Testament Sexual love (ahabah and dod) is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word hesed, which is sometimes rendered “loyalty” (2 Sm 22:26, rsv), but more often “steadfast love” or “lovin...","summary_en":"LOVE Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term. In the Old Testament Sexual love (ahabah and dod) is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word hesed, which is sometimes rendered “loyalty” (2 Sm 22:26, rsv), but more often “steadfast love” or “lovin...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59219,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:16","title_en":"Study Note: 1 Ioan 3:16","content_ro":"<p><strong>3:16-18<\/strong> Christ’s example shows that <em>real love<\/em> involves self-sacrifice. We do this by becoming truly concerned about the needs of others and by unselfishly giving time, effort, prayer, possessions, and even our lives to supply those needs.<\/p>","content_en":"<p><strong>3:16-18<\/strong> Christ’s example shows that <em>real love<\/em> involves self-sacrifice. We do this by becoming truly concerned about the needs of others and by unselfishly giving time, effort, prayer, possessions, and even our lives to supply those needs.<\/p>","summary_ro":"3:16-18 Christ’s example shows that real love involves self-sacrifice. We do this by becoming truly concerned about the needs of others and by unselfishly giving time, effort, prayer, possessions, and even our lives to supply those needs.","summary_en":"3:16-18 Christ’s example shows that real love involves self-sacrifice. We do this by becoming truly concerned about the needs of others and by unselfishly giving time, effort, prayer, possessions, and even our lives to supply those needs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86845,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:16","title_en":"Study Note: 1 Ioan 3:16","content_ro":"<p><strong>3:16-18<\/strong> Christ’s example shows that <em>real love<\/em> involves self-sacrifice. We do this by becoming truly concerned about the needs of others and by unselfishly giving time, effort, prayer, possessions, and even our lives to supply those needs.<\/p>","content_en":"<p><strong>3:16-18<\/strong> Christ’s example shows that <em>real love<\/em> involves self-sacrifice. We do this by becoming truly concerned about the needs of others and by unselfishly giving time, effort, prayer, possessions, and even our lives to supply those needs.<\/p>","summary_ro":"3:16-18 Christ’s example shows that real love involves self-sacrifice. We do this by becoming truly concerned about the needs of others and by unselfishly giving time, effort, prayer, possessions, and even our lives to supply those needs.","summary_en":"3:16-18 Christ’s example shows that real love involves self-sacrifice. We do this by becoming truly concerned about the needs of others and by unselfishly giving time, effort, prayer, possessions, and even our lives to supply those needs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114471,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:16","title_en":"Study Note: 1 Ioan 3:16","content_ro":"<p><strong>3:16-18<\/strong> Christ’s example shows that <em>real love<\/em> involves self-sacrifice. We do this by becoming truly concerned about the needs of others and by unselfishly giving time, effort, prayer, possessions, and even our lives to supply those needs.<\/p>","content_en":"<p><strong>3:16-18<\/strong> Christ’s example shows that <em>real love<\/em> involves self-sacrifice. We do this by becoming truly concerned about the needs of others and by unselfishly giving time, effort, prayer, possessions, and even our lives to supply those needs.<\/p>","summary_ro":"3:16-18 Christ’s example shows that real love involves self-sacrifice. We do this by becoming truly concerned about the needs of others and by unselfishly giving time, effort, prayer, possessions, and even our lives to supply those needs.","summary_en":"3:16-18 Christ’s example shows that real love involves self-sacrifice. We do this by becoming truly concerned about the needs of others and by unselfishly giving time, effort, prayer, possessions, and even our lives to supply those needs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142097,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:16","title_en":"Study Note: 1 Ioan 3:16","content_ro":"<p><strong>3:16-18<\/strong> Christ’s example shows that <em>real love<\/em> involves self-sacrifice. We do this by becoming truly concerned about the needs of others and by unselfishly giving time, effort, prayer, possessions, and even our lives to supply those needs.<\/p>","content_en":"<p><strong>3:16-18<\/strong> Christ’s example shows that <em>real love<\/em> involves self-sacrifice. We do this by becoming truly concerned about the needs of others and by unselfishly giving time, effort, prayer, possessions, and even our lives to supply those needs.<\/p>","summary_ro":"3:16-18 Christ’s example shows that real love involves self-sacrifice. We do this by becoming truly concerned about the needs of others and by unselfishly giving time, effort, prayer, possessions, and even our lives to supply those needs.","summary_en":"3:16-18 Christ’s example shows that real love involves self-sacrifice. We do this by becoming truly concerned about the needs of others and by unselfishly giving time, effort, prayer, possessions, and even our lives to supply those needs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63669,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pride and Humility","title_en":"Pride and Humility","content_ro":"<h3>Pride and Humility<\/h3>\n<p>Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility.<\/p>\n<p>The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (1:7), a recognition of God’s sovereignty and centrality. A humble person is able to recognize their mistakes and listen to another’s correction (10:17; 12:1). Pride, meanwhile, can block one’s ability to learn from others, leads to conflict (13:10), and results in disgrace (11:2).<\/p>\n<p>In the divine economy, pride results in destruction and humiliation while humility leads to honor (16:18; 18:12; 29:23). When Jesus was asked “Who is greatest in the Kingdom of Heaven?” he responded by pointing to the exemplary humility of a little child (Matt 18:1-5). On another occasion, Jesus told a parable that contrasted the prideful prayer of a religious leader and the humble prayer of a tax collector, concluding with the words, “Those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:9-14; see also Matt 23:8-12; Luke 14:7-11).<\/p>\n<p>Jesus himself provided the ultimate example in humility. Though being God’s son, he “did not think of equality with God as something to cling to,” but rather he “took the humble position of a slave” and “humbled himself in obedience to God and died a criminal’s death on a cross” (Phil 2:6-8). God calls us to display the same kind of self-sacrificial humility in our own lives (Phil 2:3-5; 1 Jn 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 3:5-14; 2 Chr 26:14-20; Prov 10:17; 11:2; 12:15; 15:5; 22:4; 29:23; Matt 5:5; 18:4; 21:5; Luke 18:9-14; Eph 4:2; Phil 2:3; Jas 1:21; 3:13; 4:10<\/p>","content_en":"<h3>Pride and Humility<\/h3>\n<p>Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility.<\/p>\n<p>The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (1:7), a recognition of God’s sovereignty and centrality. A humble person is able to recognize their mistakes and listen to another’s correction (10:17; 12:1). Pride, meanwhile, can block one’s ability to learn from others, leads to conflict (13:10), and results in disgrace (11:2).<\/p>\n<p>In the divine economy, pride results in destruction and humiliation while humility leads to honor (16:18; 18:12; 29:23). When Jesus was asked “Who is greatest in the Kingdom of Heaven?” he responded by pointing to the exemplary humility of a little child (Matt 18:1-5). On another occasion, Jesus told a parable that contrasted the prideful prayer of a religious leader and the humble prayer of a tax collector, concluding with the words, “Those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:9-14; see also Matt 23:8-12; Luke 14:7-11).<\/p>\n<p>Jesus himself provided the ultimate example in humility. Though being God’s son, he “did not think of equality with God as something to cling to,” but rather he “took the humble position of a slave” and “humbled himself in obedience to God and died a criminal’s death on a cross” (Phil 2:6-8). God calls us to display the same kind of self-sacrificial humility in our own lives (Phil 2:3-5; 1 Jn 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 3:5-14; 2 Chr 26:14-20; Prov 10:17; 11:2; 12:15; 15:5; 22:4; 29:23; Matt 5:5; 18:4; 21:5; Luke 18:9-14; Eph 4:2; Phil 2:3; Jas 1:21; 3:13; 4:10<\/p>","summary_ro":"Pride and Humility Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility. The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (...","summary_en":"Pride and Humility Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility. The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66965,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Belonging to Christ","title_en":"Belonging to Christ","content_ro":"<h3>Belonging to Christ<\/h3>\n<p>To many modern readers, the New Testament seems to portray an extreme view of the Christian life. Believers are called to forfeit their rights, suffer, and even die for the sake of Christ (Mark 8:34-36). They are to turn away from the things of the world that everybody else lives for (1 Jn 2:15-17) and even to despise their life in this world (John 12:24-25). Paul encourages believers to give up the normal desires for marriage and family and remain single for Christ, if they have that spiritual gift (1 Cor 7:7).<\/p>\n<p>What lies behind such an apparently extreme view of life? For Paul, it is the awareness that believers are claimed by Christ and so belong to him, body and soul. When Christ died, he bought them for himself (6:20). They must no longer live simply for themselves and their own desires (2 Cor 5:14-15). Having died to their own personal interests, they are called to live entirely for their Lord (Rom 14:7-9).<\/p>\n<p>For true Christians, obedience to Christ is not an onerous burden, but a way to express their love and loyalty to the one who died for them. For the people of Christ, the whole of life is to be a joyful expression of thanks for the grace God has shown them in Jesus Christ. They gladly yield their lives to serve the one who gave up everything for them (see 1 Jn 3:16). By dying to themselves, believers make it possible for Christ to live in and through them (Gal 2:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 9:26, 29; 32:9; 1 Kgs 8:53; Pss 2:8; 28:9; Ezek 18:4; Mark 8:34-36; 12:30; Rom 14:7-9; 1 Cor 6:19-20; 7:20-24; 7:32-35; 2 Cor 5:14-15; Gal 2:19-20; 1 Pet 2:9-10<\/p>","content_en":"<h3>Belonging to Christ<\/h3>\n<p>To many modern readers, the New Testament seems to portray an extreme view of the Christian life. Believers are called to forfeit their rights, suffer, and even die for the sake of Christ (Mark 8:34-36). They are to turn away from the things of the world that everybody else lives for (1 Jn 2:15-17) and even to despise their life in this world (John 12:24-25). Paul encourages believers to give up the normal desires for marriage and family and remain single for Christ, if they have that spiritual gift (1 Cor 7:7).<\/p>\n<p>What lies behind such an apparently extreme view of life? For Paul, it is the awareness that believers are claimed by Christ and so belong to him, body and soul. When Christ died, he bought them for himself (6:20). They must no longer live simply for themselves and their own desires (2 Cor 5:14-15). Having died to their own personal interests, they are called to live entirely for their Lord (Rom 14:7-9).<\/p>\n<p>For true Christians, obedience to Christ is not an onerous burden, but a way to express their love and loyalty to the one who died for them. For the people of Christ, the whole of life is to be a joyful expression of thanks for the grace God has shown them in Jesus Christ. They gladly yield their lives to serve the one who gave up everything for them (see 1 Jn 3:16). By dying to themselves, believers make it possible for Christ to live in and through them (Gal 2:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 9:26, 29; 32:9; 1 Kgs 8:53; Pss 2:8; 28:9; Ezek 18:4; Mark 8:34-36; 12:30; Rom 14:7-9; 1 Cor 6:19-20; 7:20-24; 7:32-35; 2 Cor 5:14-15; Gal 2:19-20; 1 Pet 2:9-10<\/p>","summary_ro":"Belonging to Christ To many modern readers, the New Testament seems to portray an extreme view of the Christian life. Believers are called to forfeit their rights, suffer, and even die for the sake of Christ (Mark 8:34-36). They are to turn away from the things of the world that everybody else lives for (1 Jn 2:15-17) and even to despise their life in this world (John 12:24-25). Paul encourages believers to give up the normal desires for marriage and family and remain single for Christ, if th...","summary_en":"Belonging to Christ To many modern readers, the New Testament seems to portray an extreme view of the Christian life. Believers are called to forfeit their rights, suffer, and even die for the sake of Christ (Mark 8:34-36). They are to turn away from the things of the world that everybody else lives for (1 Jn 2:15-17) and even to despise their life in this world (John 12:24-25). Paul encourages believers to give up the normal desires for marriage and family and remain single for Christ, if th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91295,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pride and Humility","title_en":"Pride and Humility","content_ro":"<h3>Pride and Humility<\/h3>\n<p>Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility.<\/p>\n<p>The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (1:7), a recognition of God’s sovereignty and centrality. A humble person is able to recognize their mistakes and listen to another’s correction (10:17; 12:1). Pride, meanwhile, can block one’s ability to learn from others, leads to conflict (13:10), and results in disgrace (11:2).<\/p>\n<p>In the divine economy, pride results in destruction and humiliation while humility leads to honor (16:18; 18:12; 29:23). When Jesus was asked “Who is greatest in the Kingdom of Heaven?” he responded by pointing to the exemplary humility of a little child (Matt 18:1-5). On another occasion, Jesus told a parable that contrasted the prideful prayer of a religious leader and the humble prayer of a tax collector, concluding with the words, “Those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:9-14; see also Matt 23:8-12; Luke 14:7-11).<\/p>\n<p>Jesus himself provided the ultimate example in humility. Though being God’s son, he “did not think of equality with God as something to cling to,” but rather he “took the humble position of a slave” and “humbled himself in obedience to God and died a criminal’s death on a cross” (Phil 2:6-8). God calls us to display the same kind of self-sacrificial humility in our own lives (Phil 2:3-5; 1 Jn 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 3:5-14; 2 Chr 26:14-20; Prov 10:17; 11:2; 12:15; 15:5; 22:4; 29:23; Matt 5:5; 18:4; 21:5; Luke 18:9-14; Eph 4:2; Phil 2:3; Jas 1:21; 3:13; 4:10<\/p>","content_en":"<h3>Pride and Humility<\/h3>\n<p>Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility.<\/p>\n<p>The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (1:7), a recognition of God’s sovereignty and centrality. A humble person is able to recognize their mistakes and listen to another’s correction (10:17; 12:1). Pride, meanwhile, can block one’s ability to learn from others, leads to conflict (13:10), and results in disgrace (11:2).<\/p>\n<p>In the divine economy, pride results in destruction and humiliation while humility leads to honor (16:18; 18:12; 29:23). When Jesus was asked “Who is greatest in the Kingdom of Heaven?” he responded by pointing to the exemplary humility of a little child (Matt 18:1-5). On another occasion, Jesus told a parable that contrasted the prideful prayer of a religious leader and the humble prayer of a tax collector, concluding with the words, “Those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:9-14; see also Matt 23:8-12; Luke 14:7-11).<\/p>\n<p>Jesus himself provided the ultimate example in humility. Though being God’s son, he “did not think of equality with God as something to cling to,” but rather he “took the humble position of a slave” and “humbled himself in obedience to God and died a criminal’s death on a cross” (Phil 2:6-8). God calls us to display the same kind of self-sacrificial humility in our own lives (Phil 2:3-5; 1 Jn 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 3:5-14; 2 Chr 26:14-20; Prov 10:17; 11:2; 12:15; 15:5; 22:4; 29:23; Matt 5:5; 18:4; 21:5; Luke 18:9-14; Eph 4:2; Phil 2:3; Jas 1:21; 3:13; 4:10<\/p>","summary_ro":"Pride and Humility Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility. The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (...","summary_en":"Pride and Humility Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility. The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94591,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Belonging to Christ","title_en":"Belonging to Christ","content_ro":"<h3>Belonging to Christ<\/h3>\n<p>To many modern readers, the New Testament seems to portray an extreme view of the Christian life. Believers are called to forfeit their rights, suffer, and even die for the sake of Christ (Mark 8:34-36). They are to turn away from the things of the world that everybody else lives for (1 Jn 2:15-17) and even to despise their life in this world (John 12:24-25). Paul encourages believers to give up the normal desires for marriage and family and remain single for Christ, if they have that spiritual gift (1 Cor 7:7).<\/p>\n<p>What lies behind such an apparently extreme view of life? For Paul, it is the awareness that believers are claimed by Christ and so belong to him, body and soul. When Christ died, he bought them for himself (6:20). They must no longer live simply for themselves and their own desires (2 Cor 5:14-15). Having died to their own personal interests, they are called to live entirely for their Lord (Rom 14:7-9).<\/p>\n<p>For true Christians, obedience to Christ is not an onerous burden, but a way to express their love and loyalty to the one who died for them. For the people of Christ, the whole of life is to be a joyful expression of thanks for the grace God has shown them in Jesus Christ. They gladly yield their lives to serve the one who gave up everything for them (see 1 Jn 3:16). By dying to themselves, believers make it possible for Christ to live in and through them (Gal 2:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 9:26, 29; 32:9; 1 Kgs 8:53; Pss 2:8; 28:9; Ezek 18:4; Mark 8:34-36; 12:30; Rom 14:7-9; 1 Cor 6:19-20; 7:20-24; 7:32-35; 2 Cor 5:14-15; Gal 2:19-20; 1 Pet 2:9-10<\/p>","content_en":"<h3>Belonging to Christ<\/h3>\n<p>To many modern readers, the New Testament seems to portray an extreme view of the Christian life. Believers are called to forfeit their rights, suffer, and even die for the sake of Christ (Mark 8:34-36). They are to turn away from the things of the world that everybody else lives for (1 Jn 2:15-17) and even to despise their life in this world (John 12:24-25). Paul encourages believers to give up the normal desires for marriage and family and remain single for Christ, if they have that spiritual gift (1 Cor 7:7).<\/p>\n<p>What lies behind such an apparently extreme view of life? For Paul, it is the awareness that believers are claimed by Christ and so belong to him, body and soul. When Christ died, he bought them for himself (6:20). They must no longer live simply for themselves and their own desires (2 Cor 5:14-15). Having died to their own personal interests, they are called to live entirely for their Lord (Rom 14:7-9).<\/p>\n<p>For true Christians, obedience to Christ is not an onerous burden, but a way to express their love and loyalty to the one who died for them. For the people of Christ, the whole of life is to be a joyful expression of thanks for the grace God has shown them in Jesus Christ. They gladly yield their lives to serve the one who gave up everything for them (see 1 Jn 3:16). By dying to themselves, believers make it possible for Christ to live in and through them (Gal 2:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 9:26, 29; 32:9; 1 Kgs 8:53; Pss 2:8; 28:9; Ezek 18:4; Mark 8:34-36; 12:30; Rom 14:7-9; 1 Cor 6:19-20; 7:20-24; 7:32-35; 2 Cor 5:14-15; Gal 2:19-20; 1 Pet 2:9-10<\/p>","summary_ro":"Belonging to Christ To many modern readers, the New Testament seems to portray an extreme view of the Christian life. Believers are called to forfeit their rights, suffer, and even die for the sake of Christ (Mark 8:34-36). They are to turn away from the things of the world that everybody else lives for (1 Jn 2:15-17) and even to despise their life in this world (John 12:24-25). Paul encourages believers to give up the normal desires for marriage and family and remain single for Christ, if th...","summary_en":"Belonging to Christ To many modern readers, the New Testament seems to portray an extreme view of the Christian life. Believers are called to forfeit their rights, suffer, and even die for the sake of Christ (Mark 8:34-36). They are to turn away from the things of the world that everybody else lives for (1 Jn 2:15-17) and even to despise their life in this world (John 12:24-25). Paul encourages believers to give up the normal desires for marriage and family and remain single for Christ, if th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118921,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pride and Humility","title_en":"Pride and Humility","content_ro":"<h3>Pride and Humility<\/h3>\n<p>Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility.<\/p>\n<p>The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (1:7), a recognition of God’s sovereignty and centrality. A humble person is able to recognize their mistakes and listen to another’s correction (10:17; 12:1). Pride, meanwhile, can block one’s ability to learn from others, leads to conflict (13:10), and results in disgrace (11:2).<\/p>\n<p>In the divine economy, pride results in destruction and humiliation while humility leads to honor (16:18; 18:12; 29:23). When Jesus was asked “Who is greatest in the Kingdom of Heaven?” he responded by pointing to the exemplary humility of a little child (Matt 18:1-5). On another occasion, Jesus told a parable that contrasted the prideful prayer of a religious leader and the humble prayer of a tax collector, concluding with the words, “Those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:9-14; see also Matt 23:8-12; Luke 14:7-11).<\/p>\n<p>Jesus himself provided the ultimate example in humility. Though being God’s son, he “did not think of equality with God as something to cling to,” but rather he “took the humble position of a slave” and “humbled himself in obedience to God and died a criminal’s death on a cross” (Phil 2:6-8). God calls us to display the same kind of self-sacrificial humility in our own lives (Phil 2:3-5; 1 Jn 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 3:5-14; 2 Chr 26:14-20; Prov 10:17; 11:2; 12:15; 15:5; 22:4; 29:23; Matt 5:5; 18:4; 21:5; Luke 18:9-14; Eph 4:2; Phil 2:3; Jas 1:21; 3:13; 4:10<\/p>","content_en":"<h3>Pride and Humility<\/h3>\n<p>Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility.<\/p>\n<p>The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (1:7), a recognition of God’s sovereignty and centrality. A humble person is able to recognize their mistakes and listen to another’s correction (10:17; 12:1). Pride, meanwhile, can block one’s ability to learn from others, leads to conflict (13:10), and results in disgrace (11:2).<\/p>\n<p>In the divine economy, pride results in destruction and humiliation while humility leads to honor (16:18; 18:12; 29:23). When Jesus was asked “Who is greatest in the Kingdom of Heaven?” he responded by pointing to the exemplary humility of a little child (Matt 18:1-5). On another occasion, Jesus told a parable that contrasted the prideful prayer of a religious leader and the humble prayer of a tax collector, concluding with the words, “Those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:9-14; see also Matt 23:8-12; Luke 14:7-11).<\/p>\n<p>Jesus himself provided the ultimate example in humility. Though being God’s son, he “did not think of equality with God as something to cling to,” but rather he “took the humble position of a slave” and “humbled himself in obedience to God and died a criminal’s death on a cross” (Phil 2:6-8). God calls us to display the same kind of self-sacrificial humility in our own lives (Phil 2:3-5; 1 Jn 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 3:5-14; 2 Chr 26:14-20; Prov 10:17; 11:2; 12:15; 15:5; 22:4; 29:23; Matt 5:5; 18:4; 21:5; Luke 18:9-14; Eph 4:2; Phil 2:3; Jas 1:21; 3:13; 4:10<\/p>","summary_ro":"Pride and Humility Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility. The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (...","summary_en":"Pride and Humility Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility. The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122217,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Belonging to Christ","title_en":"Belonging to Christ","content_ro":"<h3>Belonging to Christ<\/h3>\n<p>To many modern readers, the New Testament seems to portray an extreme view of the Christian life. Believers are called to forfeit their rights, suffer, and even die for the sake of Christ (Mark 8:34-36). They are to turn away from the things of the world that everybody else lives for (1 Jn 2:15-17) and even to despise their life in this world (John 12:24-25). Paul encourages believers to give up the normal desires for marriage and family and remain single for Christ, if they have that spiritual gift (1 Cor 7:7).<\/p>\n<p>What lies behind such an apparently extreme view of life? For Paul, it is the awareness that believers are claimed by Christ and so belong to him, body and soul. When Christ died, he bought them for himself (6:20). They must no longer live simply for themselves and their own desires (2 Cor 5:14-15). Having died to their own personal interests, they are called to live entirely for their Lord (Rom 14:7-9).<\/p>\n<p>For true Christians, obedience to Christ is not an onerous burden, but a way to express their love and loyalty to the one who died for them. For the people of Christ, the whole of life is to be a joyful expression of thanks for the grace God has shown them in Jesus Christ. They gladly yield their lives to serve the one who gave up everything for them (see 1 Jn 3:16). By dying to themselves, believers make it possible for Christ to live in and through them (Gal 2:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 9:26, 29; 32:9; 1 Kgs 8:53; Pss 2:8; 28:9; Ezek 18:4; Mark 8:34-36; 12:30; Rom 14:7-9; 1 Cor 6:19-20; 7:20-24; 7:32-35; 2 Cor 5:14-15; Gal 2:19-20; 1 Pet 2:9-10<\/p>","content_en":"<h3>Belonging to Christ<\/h3>\n<p>To many modern readers, the New Testament seems to portray an extreme view of the Christian life. Believers are called to forfeit their rights, suffer, and even die for the sake of Christ (Mark 8:34-36). They are to turn away from the things of the world that everybody else lives for (1 Jn 2:15-17) and even to despise their life in this world (John 12:24-25). Paul encourages believers to give up the normal desires for marriage and family and remain single for Christ, if they have that spiritual gift (1 Cor 7:7).<\/p>\n<p>What lies behind such an apparently extreme view of life? For Paul, it is the awareness that believers are claimed by Christ and so belong to him, body and soul. When Christ died, he bought them for himself (6:20). They must no longer live simply for themselves and their own desires (2 Cor 5:14-15). Having died to their own personal interests, they are called to live entirely for their Lord (Rom 14:7-9).<\/p>\n<p>For true Christians, obedience to Christ is not an onerous burden, but a way to express their love and loyalty to the one who died for them. For the people of Christ, the whole of life is to be a joyful expression of thanks for the grace God has shown them in Jesus Christ. They gladly yield their lives to serve the one who gave up everything for them (see 1 Jn 3:16). By dying to themselves, believers make it possible for Christ to live in and through them (Gal 2:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 9:26, 29; 32:9; 1 Kgs 8:53; Pss 2:8; 28:9; Ezek 18:4; Mark 8:34-36; 12:30; Rom 14:7-9; 1 Cor 6:19-20; 7:20-24; 7:32-35; 2 Cor 5:14-15; Gal 2:19-20; 1 Pet 2:9-10<\/p>","summary_ro":"Belonging to Christ To many modern readers, the New Testament seems to portray an extreme view of the Christian life. Believers are called to forfeit their rights, suffer, and even die for the sake of Christ (Mark 8:34-36). They are to turn away from the things of the world that everybody else lives for (1 Jn 2:15-17) and even to despise their life in this world (John 12:24-25). Paul encourages believers to give up the normal desires for marriage and family and remain single for Christ, if th...","summary_en":"Belonging to Christ To many modern readers, the New Testament seems to portray an extreme view of the Christian life. Believers are called to forfeit their rights, suffer, and even die for the sake of Christ (Mark 8:34-36). They are to turn away from the things of the world that everybody else lives for (1 Jn 2:15-17) and even to despise their life in this world (John 12:24-25). Paul encourages believers to give up the normal desires for marriage and family and remain single for Christ, if th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146547,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pride and Humility","title_en":"Pride and Humility","content_ro":"<h3>Pride and Humility<\/h3>\n<p>Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility.<\/p>\n<p>The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (1:7), a recognition of God’s sovereignty and centrality. A humble person is able to recognize their mistakes and listen to another’s correction (10:17; 12:1). Pride, meanwhile, can block one’s ability to learn from others, leads to conflict (13:10), and results in disgrace (11:2).<\/p>\n<p>In the divine economy, pride results in destruction and humiliation while humility leads to honor (16:18; 18:12; 29:23). When Jesus was asked “Who is greatest in the Kingdom of Heaven?” he responded by pointing to the exemplary humility of a little child (Matt 18:1-5). On another occasion, Jesus told a parable that contrasted the prideful prayer of a religious leader and the humble prayer of a tax collector, concluding with the words, “Those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:9-14; see also Matt 23:8-12; Luke 14:7-11).<\/p>\n<p>Jesus himself provided the ultimate example in humility. Though being God’s son, he “did not think of equality with God as something to cling to,” but rather he “took the humble position of a slave” and “humbled himself in obedience to God and died a criminal’s death on a cross” (Phil 2:6-8). God calls us to display the same kind of self-sacrificial humility in our own lives (Phil 2:3-5; 1 Jn 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 3:5-14; 2 Chr 26:14-20; Prov 10:17; 11:2; 12:15; 15:5; 22:4; 29:23; Matt 5:5; 18:4; 21:5; Luke 18:9-14; Eph 4:2; Phil 2:3; Jas 1:21; 3:13; 4:10<\/p>","content_en":"<h3>Pride and Humility<\/h3>\n<p>Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility.<\/p>\n<p>The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (1:7), a recognition of God’s sovereignty and centrality. A humble person is able to recognize their mistakes and listen to another’s correction (10:17; 12:1). Pride, meanwhile, can block one’s ability to learn from others, leads to conflict (13:10), and results in disgrace (11:2).<\/p>\n<p>In the divine economy, pride results in destruction and humiliation while humility leads to honor (16:18; 18:12; 29:23). When Jesus was asked “Who is greatest in the Kingdom of Heaven?” he responded by pointing to the exemplary humility of a little child (Matt 18:1-5). On another occasion, Jesus told a parable that contrasted the prideful prayer of a religious leader and the humble prayer of a tax collector, concluding with the words, “Those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:9-14; see also Matt 23:8-12; Luke 14:7-11).<\/p>\n<p>Jesus himself provided the ultimate example in humility. Though being God’s son, he “did not think of equality with God as something to cling to,” but rather he “took the humble position of a slave” and “humbled himself in obedience to God and died a criminal’s death on a cross” (Phil 2:6-8). God calls us to display the same kind of self-sacrificial humility in our own lives (Phil 2:3-5; 1 Jn 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 3:5-14; 2 Chr 26:14-20; Prov 10:17; 11:2; 12:15; 15:5; 22:4; 29:23; Matt 5:5; 18:4; 21:5; Luke 18:9-14; Eph 4:2; Phil 2:3; Jas 1:21; 3:13; 4:10<\/p>","summary_ro":"Pride and Humility Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility. The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (...","summary_en":"Pride and Humility Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility. The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149843,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Belonging to Christ","title_en":"Belonging to Christ","content_ro":"<h3>Belonging to Christ<\/h3>\n<p>To many modern readers, the New Testament seems to portray an extreme view of the Christian life. Believers are called to forfeit their rights, suffer, and even die for the sake of Christ (Mark 8:34-36). They are to turn away from the things of the world that everybody else lives for (1 Jn 2:15-17) and even to despise their life in this world (John 12:24-25). Paul encourages believers to give up the normal desires for marriage and family and remain single for Christ, if they have that spiritual gift (1 Cor 7:7).<\/p>\n<p>What lies behind such an apparently extreme view of life? For Paul, it is the awareness that believers are claimed by Christ and so belong to him, body and soul. When Christ died, he bought them for himself (6:20). They must no longer live simply for themselves and their own desires (2 Cor 5:14-15). Having died to their own personal interests, they are called to live entirely for their Lord (Rom 14:7-9).<\/p>\n<p>For true Christians, obedience to Christ is not an onerous burden, but a way to express their love and loyalty to the one who died for them. For the people of Christ, the whole of life is to be a joyful expression of thanks for the grace God has shown them in Jesus Christ. They gladly yield their lives to serve the one who gave up everything for them (see 1 Jn 3:16). By dying to themselves, believers make it possible for Christ to live in and through them (Gal 2:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 9:26, 29; 32:9; 1 Kgs 8:53; Pss 2:8; 28:9; Ezek 18:4; Mark 8:34-36; 12:30; Rom 14:7-9; 1 Cor 6:19-20; 7:20-24; 7:32-35; 2 Cor 5:14-15; Gal 2:19-20; 1 Pet 2:9-10<\/p>","content_en":"<h3>Belonging to Christ<\/h3>\n<p>To many modern readers, the New Testament seems to portray an extreme view of the Christian life. Believers are called to forfeit their rights, suffer, and even die for the sake of Christ (Mark 8:34-36). They are to turn away from the things of the world that everybody else lives for (1 Jn 2:15-17) and even to despise their life in this world (John 12:24-25). Paul encourages believers to give up the normal desires for marriage and family and remain single for Christ, if they have that spiritual gift (1 Cor 7:7).<\/p>\n<p>What lies behind such an apparently extreme view of life? For Paul, it is the awareness that believers are claimed by Christ and so belong to him, body and soul. When Christ died, he bought them for himself (6:20). They must no longer live simply for themselves and their own desires (2 Cor 5:14-15). Having died to their own personal interests, they are called to live entirely for their Lord (Rom 14:7-9).<\/p>\n<p>For true Christians, obedience to Christ is not an onerous burden, but a way to express their love and loyalty to the one who died for them. For the people of Christ, the whole of life is to be a joyful expression of thanks for the grace God has shown them in Jesus Christ. They gladly yield their lives to serve the one who gave up everything for them (see 1 Jn 3:16). By dying to themselves, believers make it possible for Christ to live in and through them (Gal 2:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 9:26, 29; 32:9; 1 Kgs 8:53; Pss 2:8; 28:9; Ezek 18:4; Mark 8:34-36; 12:30; Rom 14:7-9; 1 Cor 6:19-20; 7:20-24; 7:32-35; 2 Cor 5:14-15; Gal 2:19-20; 1 Pet 2:9-10<\/p>","summary_ro":"Belonging to Christ To many modern readers, the New Testament seems to portray an extreme view of the Christian life. Believers are called to forfeit their rights, suffer, and even die for the sake of Christ (Mark 8:34-36). They are to turn away from the things of the world that everybody else lives for (1 Jn 2:15-17) and even to despise their life in this world (John 12:24-25). Paul encourages believers to give up the normal desires for marriage and family and remain single for Christ, if th...","summary_en":"Belonging to Christ To many modern readers, the New Testament seems to portray an extreme view of the Christian life. Believers are called to forfeit their rights, suffer, and even die for the sake of Christ (Mark 8:34-36). They are to turn away from the things of the world that everybody else lives for (1 Jn 2:15-17) and even to despise their life in this world (John 12:24-25). Paul encourages believers to give up the normal desires for marriage and family and remain single for Christ, if th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":7273,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Commandment, the New","title_en":"Commandment, the New","content_ro":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","content_en":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","summary_ro":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","summary_en":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20286,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30871,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Poor","title_en":"the Poor","content_ro":"<h3>POOR, T<span>he<\/span><\/h3>\n<p>Those lacking material wealth.<\/p>\n<p class=\"h2\" id=\"PovertyasaBadThing\">Poverty as a Bad Thing<\/p>\n<p>At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so if there was poverty, that must mean that somewhere the rules were being broken.<\/p>\n<p>Whether a person’s poverty was due to his or her own sin or to someone else’s, the OT saw it as an evil to be combated, and the law made many provisions for the relief of it (e.g., Ex 22:21-27; Lv 19:9-10; Dt 15:1-15; 24:10-22). God cared for the needy and expected his people to do the same.<\/p>\n<p>During the period between the testaments, that care continued to be exercised within Jewish communities scattered around the Mediterranean, and it was in due course taken up as a practical responsibility by the Christian church (Acts 11:29; 24:17; Rom 15:26; 1 Cor 16:1; Gal 2:10; Jas 2:15-16; 1 Jn 3:17); for Christians also, the giving of alms was a duty plainly expected by their Lord (Mt 6:2-4; Lk 12:33). It was not really a primitive communism that the early church practiced, for had they renounced personal possessions, they could not have done what they in fact did—namely, to <em>give<\/em> in cash or in kind “as any had need” (Acts 2:45; 4:35).<\/p>\n<p>Poverty, then, although it provides the wealthy with a chance to show the virtue of generosity, is in itself (in the NT as in the OT) a bad thing.<\/p>\n<p class=\"h2\" id=\"PovertyasaGoodThing\">Poverty as a Good Thing<\/p>\n<p>As we can see, there is a certain sense in which righteousness will make people prosperous and sin will make them poor. But ordinary life is more complicated than that. Psalms 1 and 112, referred to above, show only one side of the matter. What about the prosperity of the wicked (Ps 73:3) and its corollary, the person who is righteous yet poor? The answer of Scripture (e.g., Jb 21; Pss 37, 49, 73) is that the wealth of bad people is a fleeting thing and that the righteous, though poor in worldly goods, have spiritual riches.<\/p>\n<p>This thought—that far from being prosperous, the good person may often be poor—is sometimes curiously inverted. The righteous may be poor, but Scripture sometimes appears to reckon that to be poor is to be righteous. Of course, it is not automatically so (Prv 30:8-9), but such references are frequent enough, especially in the Psalms (e.g., Pss 9:18; 10:14; 12:5; 34:6; 35:10; 74:19), to deserve careful consideration. And on reflection, they are not so strange. As God is specially concerned about the poor, so the poor may be specially concerned about God, for two good reasons. First, if there was poverty in Israel, it was because those with power were misusing it; therefore, the poor would claim God’s help first because it is his rule that was being flouted, and he must vindicate himself. And second, poverty turns people to God because in those circumstances there is no one else to turn to. In this way “poor” becomes almost a technical term. “The poor” are the humble, and the humble are the godly (Pss 10:17; 14:5-6; 37:11; Zep 3:12-13). Just as being rich can foster self-indulgence, self-confidence, pride, and the despising and oppression of one’s fellow human beings, so being poor should encourage the opposite virtues.<\/p>\n<p>Instead of being an evil to be shunned, poverty thus becomes an ideal to be sought. Following the OT use of “the poor” and “the pious” as almost interchangeable terms, personal property was renounced by many Jews during the period between the testaments. Among them were the sect of the Essenes and the related community that was set up at Qumran near the Dead Sea. The latter actually called themselves “The Poor.” This tradition continued into NT times. Possibly “the poor” at Jerusalem means a definite group within the church there (or even the Jerusalem church as a whole; Rom 15:26; Gal 2:10). Certainly there emerged later a Jewish-Christian sect called the “Ebionites” (from a Hebrew word for “poor”).<\/p>\n<p>The NT teaches clearly, of course, that what really matters is the attitude of the heart. It is quite possible to be poor yet grasping, or rich yet generous. Even so, with the OT background outlined above, the general sense of these words in the Gospels is that rich = bad, poor = good. On the one hand, the Sadducees are rich in worldly wealth and the Pharisees in spiritual pride, and men of property are selfish, foolish, and in grave spiritual peril (Mk 10:23; Lk 12:13-21; 16:19-31). On the other hand, it is devout and simple folk, like Jesus’s own family and friends, who generally represent the poor.<\/p>\n<p>In truth, therefore, the two versions of the first beatitude (Matthew’s and Luke’s) amount to the same thing. Matthew’s has the depth: “Blessed are the poor in spirit” (Mt 5:3). But Luke’s has the breadth. When he says simply “Blessed are you poor” (Lk 6:20), he means those who in their need—in <em>any<\/em> kind of need—turn to the Lord. It was to bring the gospel to such people that Christ came into the world (Mt 11:5; Lk 4:18). Jesus Christ himself embodies the same ideal. As Paul put it, “Though he was very rich, yet for your sakes he became poor, so that by his poverty he could make you rich” (2 Cor 8:9, <span>nlt<\/span>). Our helpless poverty is an evil from which he comes to rescue us; his deliberately chosen poverty is the glorious means by which he does so.<\/p>\n<p><em>See also<\/em> Alms; Riches; Righteousness; Wages; Wealth.<\/p>","content_en":"<h3>POOR, T<span>he<\/span><\/h3>\n<p>Those lacking material wealth.<\/p>\n<p class=\"h2\" id=\"PovertyasaBadThing\">Poverty as a Bad Thing<\/p>\n<p>At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so if there was poverty, that must mean that somewhere the rules were being broken.<\/p>\n<p>Whether a person’s poverty was due to his or her own sin or to someone else’s, the OT saw it as an evil to be combated, and the law made many provisions for the relief of it (e.g., Ex 22:21-27; Lv 19:9-10; Dt 15:1-15; 24:10-22). God cared for the needy and expected his people to do the same.<\/p>\n<p>During the period between the testaments, that care continued to be exercised within Jewish communities scattered around the Mediterranean, and it was in due course taken up as a practical responsibility by the Christian church (Acts 11:29; 24:17; Rom 15:26; 1 Cor 16:1; Gal 2:10; Jas 2:15-16; 1 Jn 3:17); for Christians also, the giving of alms was a duty plainly expected by their Lord (Mt 6:2-4; Lk 12:33). It was not really a primitive communism that the early church practiced, for had they renounced personal possessions, they could not have done what they in fact did—namely, to <em>give<\/em> in cash or in kind “as any had need” (Acts 2:45; 4:35).<\/p>\n<p>Poverty, then, although it provides the wealthy with a chance to show the virtue of generosity, is in itself (in the NT as in the OT) a bad thing.<\/p>\n<p class=\"h2\" id=\"PovertyasaGoodThing\">Poverty as a Good Thing<\/p>\n<p>As we can see, there is a certain sense in which righteousness will make people prosperous and sin will make them poor. But ordinary life is more complicated than that. Psalms 1 and 112, referred to above, show only one side of the matter. What about the prosperity of the wicked (Ps 73:3) and its corollary, the person who is righteous yet poor? The answer of Scripture (e.g., Jb 21; Pss 37, 49, 73) is that the wealth of bad people is a fleeting thing and that the righteous, though poor in worldly goods, have spiritual riches.<\/p>\n<p>This thought—that far from being prosperous, the good person may often be poor—is sometimes curiously inverted. The righteous may be poor, but Scripture sometimes appears to reckon that to be poor is to be righteous. Of course, it is not automatically so (Prv 30:8-9), but such references are frequent enough, especially in the Psalms (e.g., Pss 9:18; 10:14; 12:5; 34:6; 35:10; 74:19), to deserve careful consideration. And on reflection, they are not so strange. As God is specially concerned about the poor, so the poor may be specially concerned about God, for two good reasons. First, if there was poverty in Israel, it was because those with power were misusing it; therefore, the poor would claim God’s help first because it is his rule that was being flouted, and he must vindicate himself. And second, poverty turns people to God because in those circumstances there is no one else to turn to. In this way “poor” becomes almost a technical term. “The poor” are the humble, and the humble are the godly (Pss 10:17; 14:5-6; 37:11; Zep 3:12-13). Just as being rich can foster self-indulgence, self-confidence, pride, and the despising and oppression of one’s fellow human beings, so being poor should encourage the opposite virtues.<\/p>\n<p>Instead of being an evil to be shunned, poverty thus becomes an ideal to be sought. Following the OT use of “the poor” and “the pious” as almost interchangeable terms, personal property was renounced by many Jews during the period between the testaments. Among them were the sect of the Essenes and the related community that was set up at Qumran near the Dead Sea. The latter actually called themselves “The Poor.” This tradition continued into NT times. Possibly “the poor” at Jerusalem means a definite group within the church there (or even the Jerusalem church as a whole; Rom 15:26; Gal 2:10). Certainly there emerged later a Jewish-Christian sect called the “Ebionites” (from a Hebrew word for “poor”).<\/p>\n<p>The NT teaches clearly, of course, that what really matters is the attitude of the heart. It is quite possible to be poor yet grasping, or rich yet generous. Even so, with the OT background outlined above, the general sense of these words in the Gospels is that rich = bad, poor = good. On the one hand, the Sadducees are rich in worldly wealth and the Pharisees in spiritual pride, and men of property are selfish, foolish, and in grave spiritual peril (Mk 10:23; Lk 12:13-21; 16:19-31). On the other hand, it is devout and simple folk, like Jesus’s own family and friends, who generally represent the poor.<\/p>\n<p>In truth, therefore, the two versions of the first beatitude (Matthew’s and Luke’s) amount to the same thing. Matthew’s has the depth: “Blessed are the poor in spirit” (Mt 5:3). But Luke’s has the breadth. When he says simply “Blessed are you poor” (Lk 6:20), he means those who in their need—in <em>any<\/em> kind of need—turn to the Lord. It was to bring the gospel to such people that Christ came into the world (Mt 11:5; Lk 4:18). Jesus Christ himself embodies the same ideal. As Paul put it, “Though he was very rich, yet for your sakes he became poor, so that by his poverty he could make you rich” (2 Cor 8:9, <span>nlt<\/span>). Our helpless poverty is an evil from which he comes to rescue us; his deliberately chosen poverty is the glorious means by which he does so.<\/p>\n<p><em>See also<\/em> Alms; Riches; Righteousness; Wages; Wealth.<\/p>","summary_ro":"POOR, The Those lacking material wealth. Poverty as a Bad Thing At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so ...","summary_en":"POOR, The Those lacking material wealth. Poverty as a Bad Thing At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40104,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Jesus’ View on Almsgiving","title_en":"Jesus’ View on Almsgiving","content_ro":"<h3>Jesus’ View on Almsgiving<\/h3>\n<blockquote><p>Jesus criticized the way in which many of his contemporaries gave alms (Mt 6:2-4; cf. Acts 3:2; 9:36; 10:2, 4, 31; 24:17). Jesus condemned the giving of alms when done in order to be praised by others. Those who gave for this reason, he said, would receive the reward of public recognition—but that was all. In contrast, God’s blessing rested on those who contributed to the poor without drawing attention to themselves.<\/p><\/blockquote>\n<p>Several NT passages testify to the early church’s continued concern. The needs of the poor in the Jerusalem church were supplied from a common pooling of resources (Acts 2:45; 4:32-35). The apostle Paul recognized the problems of the poor and was active in collecting contributions for them (Rom 12:13; 15:25-27; 1 Cor 16:1-4; 2 Cor 8:1-9, 15; Gal 2:10). James suggested that to demonstrate concern for widows and orphans was an example of pure religion (Jas 1:27). The apostle John warned that anyone who has the world’s goods but refuses to share with another in need could hardly be considered a Christian (1 Jn 3:17).<\/p>","content_en":"<h3>Jesus’ View on Almsgiving<\/h3>\n<blockquote><p>Jesus criticized the way in which many of his contemporaries gave alms (Mt 6:2-4; cf. Acts 3:2; 9:36; 10:2, 4, 31; 24:17). Jesus condemned the giving of alms when done in order to be praised by others. Those who gave for this reason, he said, would receive the reward of public recognition—but that was all. In contrast, God’s blessing rested on those who contributed to the poor without drawing attention to themselves.<\/p><\/blockquote>\n<p>Several NT passages testify to the early church’s continued concern. The needs of the poor in the Jerusalem church were supplied from a common pooling of resources (Acts 2:45; 4:32-35). The apostle Paul recognized the problems of the poor and was active in collecting contributions for them (Rom 12:13; 15:25-27; 1 Cor 16:1-4; 2 Cor 8:1-9, 15; Gal 2:10). James suggested that to demonstrate concern for widows and orphans was an example of pure religion (Jas 1:27). The apostle John warned that anyone who has the world’s goods but refuses to share with another in need could hardly be considered a Christian (1 Jn 3:17).<\/p>","summary_ro":"Jesus’ View on Almsgiving Jesus criticized the way in which many of his contemporaries gave alms (Mt 6:2-4; cf. Acts 3:2; 9:36; 10:2, 4, 31; 24:17). Jesus condemned the giving of alms when done in order to be praised by others. Those who gave for this reason, he said, would receive the reward of public recognition—but that was all. In contrast, God’s blessing rested on those who contributed to the poor without drawing attention to themselves. Several NT passages testify to the early church’s ...","summary_en":"Jesus’ View on Almsgiving Jesus criticized the way in which many of his contemporaries gave alms (Mt 6:2-4; cf. Acts 3:2; 9:36; 10:2, 4, 31; 24:17). Jesus condemned the giving of alms when done in order to be praised by others. Those who gave for this reason, he said, would receive the reward of public recognition—but that was all. In contrast, God’s blessing rested on those who contributed to the poor without drawing attention to themselves. Several NT passages testify to the early church’s ...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64639,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Social Justice","title_en":"Social Justice","content_ro":"<h3>Social Justice<\/h3>\n<p>In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s <span>BC<\/span>). The social aspect of the prophetic message became even more prominent among the prophets of the 700s <span>BC<\/span> (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue.<\/p>\n<p>Amos was appalled by Israel’s abuse of the powerless (Amos 2:6-8; 3:10). Unlike the surrounding nations, Israel had known God in a uniquely personal and intimate manner and then turned away from him (2:9-12; 3:1-2). The people of Israel had refused to worship God appropriately and had oppressed the powerless, so God would hold them accountable and meet them in judgment (4:12), not mercy. God wants justice to flow like a mighty river (Amos 5:24). Those who oppose it will be swept away.<\/p>\n<p>The importance of social justice is also made clear in the New Testament. Jesus drew a connection between proper worship and the practice of social justice, warning of the judgment that is coming upon those who do not express their faith in loving action toward others (see Matt 25:31-46). Right understanding must be matched by right practice, which serves as evidence of one’s faith (see Luke 10:25-37; John 13:35). Jesus’ followers recoginzed the significant role social justice needed to play within the early Christian communities (see Acts 2:44-45; Gal 2:9-10; 1 Tim 5:3-16; Jas 1:27–2:26; 1 Jn 3:17-19).<\/p>\n<p>God’s compassion for the oppressed is evidenced throughout Scripture. As followers of Christ, we must not neglect those who are in need, and like the prophets, we must confront injustice wherever it is encountered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:1-12; Lev 19:9-18; Deut 10:17-20; 16:18-20; 24:10-22; 1 Kgs 21:1-24; 2 Chr 19:4-11; Pss 94:20-23; 146:3-9; Prov 22:8-9; 31:8-9; Eccl 5:8-9; Isa 1:17; 5:7; 9:6-7; 10:1-2; 42:1-4; 58:4-12; Amos 2:6-8; 5:7-17, 23-24; Matt 12:15-21; 23:23; Luke 10:25-37; Heb 1:8-9<\/p>","content_en":"<h3>Social Justice<\/h3>\n<p>In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s <span>BC<\/span>). The social aspect of the prophetic message became even more prominent among the prophets of the 700s <span>BC<\/span> (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue.<\/p>\n<p>Amos was appalled by Israel’s abuse of the powerless (Amos 2:6-8; 3:10). Unlike the surrounding nations, Israel had known God in a uniquely personal and intimate manner and then turned away from him (2:9-12; 3:1-2). The people of Israel had refused to worship God appropriately and had oppressed the powerless, so God would hold them accountable and meet them in judgment (4:12), not mercy. God wants justice to flow like a mighty river (Amos 5:24). Those who oppose it will be swept away.<\/p>\n<p>The importance of social justice is also made clear in the New Testament. Jesus drew a connection between proper worship and the practice of social justice, warning of the judgment that is coming upon those who do not express their faith in loving action toward others (see Matt 25:31-46). Right understanding must be matched by right practice, which serves as evidence of one’s faith (see Luke 10:25-37; John 13:35). Jesus’ followers recoginzed the significant role social justice needed to play within the early Christian communities (see Acts 2:44-45; Gal 2:9-10; 1 Tim 5:3-16; Jas 1:27–2:26; 1 Jn 3:17-19).<\/p>\n<p>God’s compassion for the oppressed is evidenced throughout Scripture. As followers of Christ, we must not neglect those who are in need, and like the prophets, we must confront injustice wherever it is encountered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:1-12; Lev 19:9-18; Deut 10:17-20; 16:18-20; 24:10-22; 1 Kgs 21:1-24; 2 Chr 19:4-11; Pss 94:20-23; 146:3-9; Prov 22:8-9; 31:8-9; Eccl 5:8-9; Isa 1:17; 5:7; 9:6-7; 10:1-2; 42:1-4; 58:4-12; Amos 2:6-8; 5:7-17, 23-24; Matt 12:15-21; 23:23; Luke 10:25-37; Heb 1:8-9<\/p>","summary_ro":"Social Justice In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s BC). The social aspect of the prophetic message became even more prominent among the prophets of the 700s BC (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue. Amos was appalled ...","summary_en":"Social Justice In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s BC). The social aspect of the prophetic message became even more prominent among the prophets of the 700s BC (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue. Amos was appalled ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92265,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Social Justice","title_en":"Social Justice","content_ro":"<h3>Social Justice<\/h3>\n<p>In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s <span>BC<\/span>). The social aspect of the prophetic message became even more prominent among the prophets of the 700s <span>BC<\/span> (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue.<\/p>\n<p>Amos was appalled by Israel’s abuse of the powerless (Amos 2:6-8; 3:10). Unlike the surrounding nations, Israel had known God in a uniquely personal and intimate manner and then turned away from him (2:9-12; 3:1-2). The people of Israel had refused to worship God appropriately and had oppressed the powerless, so God would hold them accountable and meet them in judgment (4:12), not mercy. God wants justice to flow like a mighty river (Amos 5:24). Those who oppose it will be swept away.<\/p>\n<p>The importance of social justice is also made clear in the New Testament. Jesus drew a connection between proper worship and the practice of social justice, warning of the judgment that is coming upon those who do not express their faith in loving action toward others (see Matt 25:31-46). Right understanding must be matched by right practice, which serves as evidence of one’s faith (see Luke 10:25-37; John 13:35). Jesus’ followers recoginzed the significant role social justice needed to play within the early Christian communities (see Acts 2:44-45; Gal 2:9-10; 1 Tim 5:3-16; Jas 1:27–2:26; 1 Jn 3:17-19).<\/p>\n<p>God’s compassion for the oppressed is evidenced throughout Scripture. As followers of Christ, we must not neglect those who are in need, and like the prophets, we must confront injustice wherever it is encountered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:1-12; Lev 19:9-18; Deut 10:17-20; 16:18-20; 24:10-22; 1 Kgs 21:1-24; 2 Chr 19:4-11; Pss 94:20-23; 146:3-9; Prov 22:8-9; 31:8-9; Eccl 5:8-9; Isa 1:17; 5:7; 9:6-7; 10:1-2; 42:1-4; 58:4-12; Amos 2:6-8; 5:7-17, 23-24; Matt 12:15-21; 23:23; Luke 10:25-37; Heb 1:8-9<\/p>","content_en":"<h3>Social Justice<\/h3>\n<p>In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s <span>BC<\/span>). The social aspect of the prophetic message became even more prominent among the prophets of the 700s <span>BC<\/span> (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue.<\/p>\n<p>Amos was appalled by Israel’s abuse of the powerless (Amos 2:6-8; 3:10). Unlike the surrounding nations, Israel had known God in a uniquely personal and intimate manner and then turned away from him (2:9-12; 3:1-2). The people of Israel had refused to worship God appropriately and had oppressed the powerless, so God would hold them accountable and meet them in judgment (4:12), not mercy. God wants justice to flow like a mighty river (Amos 5:24). Those who oppose it will be swept away.<\/p>\n<p>The importance of social justice is also made clear in the New Testament. Jesus drew a connection between proper worship and the practice of social justice, warning of the judgment that is coming upon those who do not express their faith in loving action toward others (see Matt 25:31-46). Right understanding must be matched by right practice, which serves as evidence of one’s faith (see Luke 10:25-37; John 13:35). Jesus’ followers recoginzed the significant role social justice needed to play within the early Christian communities (see Acts 2:44-45; Gal 2:9-10; 1 Tim 5:3-16; Jas 1:27–2:26; 1 Jn 3:17-19).<\/p>\n<p>God’s compassion for the oppressed is evidenced throughout Scripture. As followers of Christ, we must not neglect those who are in need, and like the prophets, we must confront injustice wherever it is encountered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:1-12; Lev 19:9-18; Deut 10:17-20; 16:18-20; 24:10-22; 1 Kgs 21:1-24; 2 Chr 19:4-11; Pss 94:20-23; 146:3-9; Prov 22:8-9; 31:8-9; Eccl 5:8-9; Isa 1:17; 5:7; 9:6-7; 10:1-2; 42:1-4; 58:4-12; Amos 2:6-8; 5:7-17, 23-24; Matt 12:15-21; 23:23; Luke 10:25-37; Heb 1:8-9<\/p>","summary_ro":"Social Justice In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s BC). The social aspect of the prophetic message became even more prominent among the prophets of the 700s BC (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue. Amos was appalled ...","summary_en":"Social Justice In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s BC). The social aspect of the prophetic message became even more prominent among the prophets of the 700s BC (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue. Amos was appalled ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119891,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Social Justice","title_en":"Social Justice","content_ro":"<h3>Social Justice<\/h3>\n<p>In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s <span>BC<\/span>). The social aspect of the prophetic message became even more prominent among the prophets of the 700s <span>BC<\/span> (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue.<\/p>\n<p>Amos was appalled by Israel’s abuse of the powerless (Amos 2:6-8; 3:10). Unlike the surrounding nations, Israel had known God in a uniquely personal and intimate manner and then turned away from him (2:9-12; 3:1-2). The people of Israel had refused to worship God appropriately and had oppressed the powerless, so God would hold them accountable and meet them in judgment (4:12), not mercy. God wants justice to flow like a mighty river (Amos 5:24). Those who oppose it will be swept away.<\/p>\n<p>The importance of social justice is also made clear in the New Testament. Jesus drew a connection between proper worship and the practice of social justice, warning of the judgment that is coming upon those who do not express their faith in loving action toward others (see Matt 25:31-46). Right understanding must be matched by right practice, which serves as evidence of one’s faith (see Luke 10:25-37; John 13:35). Jesus’ followers recoginzed the significant role social justice needed to play within the early Christian communities (see Acts 2:44-45; Gal 2:9-10; 1 Tim 5:3-16; Jas 1:27–2:26; 1 Jn 3:17-19).<\/p>\n<p>God’s compassion for the oppressed is evidenced throughout Scripture. As followers of Christ, we must not neglect those who are in need, and like the prophets, we must confront injustice wherever it is encountered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:1-12; Lev 19:9-18; Deut 10:17-20; 16:18-20; 24:10-22; 1 Kgs 21:1-24; 2 Chr 19:4-11; Pss 94:20-23; 146:3-9; Prov 22:8-9; 31:8-9; Eccl 5:8-9; Isa 1:17; 5:7; 9:6-7; 10:1-2; 42:1-4; 58:4-12; Amos 2:6-8; 5:7-17, 23-24; Matt 12:15-21; 23:23; Luke 10:25-37; Heb 1:8-9<\/p>","content_en":"<h3>Social Justice<\/h3>\n<p>In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s <span>BC<\/span>). The social aspect of the prophetic message became even more prominent among the prophets of the 700s <span>BC<\/span> (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue.<\/p>\n<p>Amos was appalled by Israel’s abuse of the powerless (Amos 2:6-8; 3:10). Unlike the surrounding nations, Israel had known God in a uniquely personal and intimate manner and then turned away from him (2:9-12; 3:1-2). The people of Israel had refused to worship God appropriately and had oppressed the powerless, so God would hold them accountable and meet them in judgment (4:12), not mercy. God wants justice to flow like a mighty river (Amos 5:24). Those who oppose it will be swept away.<\/p>\n<p>The importance of social justice is also made clear in the New Testament. Jesus drew a connection between proper worship and the practice of social justice, warning of the judgment that is coming upon those who do not express their faith in loving action toward others (see Matt 25:31-46). Right understanding must be matched by right practice, which serves as evidence of one’s faith (see Luke 10:25-37; John 13:35). Jesus’ followers recoginzed the significant role social justice needed to play within the early Christian communities (see Acts 2:44-45; Gal 2:9-10; 1 Tim 5:3-16; Jas 1:27–2:26; 1 Jn 3:17-19).<\/p>\n<p>God’s compassion for the oppressed is evidenced throughout Scripture. As followers of Christ, we must not neglect those who are in need, and like the prophets, we must confront injustice wherever it is encountered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:1-12; Lev 19:9-18; Deut 10:17-20; 16:18-20; 24:10-22; 1 Kgs 21:1-24; 2 Chr 19:4-11; Pss 94:20-23; 146:3-9; Prov 22:8-9; 31:8-9; Eccl 5:8-9; Isa 1:17; 5:7; 9:6-7; 10:1-2; 42:1-4; 58:4-12; Amos 2:6-8; 5:7-17, 23-24; Matt 12:15-21; 23:23; Luke 10:25-37; Heb 1:8-9<\/p>","summary_ro":"Social Justice In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s BC). The social aspect of the prophetic message became even more prominent among the prophets of the 700s BC (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue. Amos was appalled ...","summary_en":"Social Justice In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s BC). The social aspect of the prophetic message became even more prominent among the prophets of the 700s BC (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue. Amos was appalled ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147517,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Social Justice","title_en":"Social Justice","content_ro":"<h3>Social Justice<\/h3>\n<p>In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s <span>BC<\/span>). The social aspect of the prophetic message became even more prominent among the prophets of the 700s <span>BC<\/span> (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue.<\/p>\n<p>Amos was appalled by Israel’s abuse of the powerless (Amos 2:6-8; 3:10). Unlike the surrounding nations, Israel had known God in a uniquely personal and intimate manner and then turned away from him (2:9-12; 3:1-2). The people of Israel had refused to worship God appropriately and had oppressed the powerless, so God would hold them accountable and meet them in judgment (4:12), not mercy. God wants justice to flow like a mighty river (Amos 5:24). Those who oppose it will be swept away.<\/p>\n<p>The importance of social justice is also made clear in the New Testament. Jesus drew a connection between proper worship and the practice of social justice, warning of the judgment that is coming upon those who do not express their faith in loving action toward others (see Matt 25:31-46). Right understanding must be matched by right practice, which serves as evidence of one’s faith (see Luke 10:25-37; John 13:35). Jesus’ followers recoginzed the significant role social justice needed to play within the early Christian communities (see Acts 2:44-45; Gal 2:9-10; 1 Tim 5:3-16; Jas 1:27–2:26; 1 Jn 3:17-19).<\/p>\n<p>God’s compassion for the oppressed is evidenced throughout Scripture. As followers of Christ, we must not neglect those who are in need, and like the prophets, we must confront injustice wherever it is encountered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:1-12; Lev 19:9-18; Deut 10:17-20; 16:18-20; 24:10-22; 1 Kgs 21:1-24; 2 Chr 19:4-11; Pss 94:20-23; 146:3-9; Prov 22:8-9; 31:8-9; Eccl 5:8-9; Isa 1:17; 5:7; 9:6-7; 10:1-2; 42:1-4; 58:4-12; Amos 2:6-8; 5:7-17, 23-24; Matt 12:15-21; 23:23; Luke 10:25-37; Heb 1:8-9<\/p>","content_en":"<h3>Social Justice<\/h3>\n<p>In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s <span>BC<\/span>). The social aspect of the prophetic message became even more prominent among the prophets of the 700s <span>BC<\/span> (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue.<\/p>\n<p>Amos was appalled by Israel’s abuse of the powerless (Amos 2:6-8; 3:10). Unlike the surrounding nations, Israel had known God in a uniquely personal and intimate manner and then turned away from him (2:9-12; 3:1-2). The people of Israel had refused to worship God appropriately and had oppressed the powerless, so God would hold them accountable and meet them in judgment (4:12), not mercy. God wants justice to flow like a mighty river (Amos 5:24). Those who oppose it will be swept away.<\/p>\n<p>The importance of social justice is also made clear in the New Testament. Jesus drew a connection between proper worship and the practice of social justice, warning of the judgment that is coming upon those who do not express their faith in loving action toward others (see Matt 25:31-46). Right understanding must be matched by right practice, which serves as evidence of one’s faith (see Luke 10:25-37; John 13:35). Jesus’ followers recoginzed the significant role social justice needed to play within the early Christian communities (see Acts 2:44-45; Gal 2:9-10; 1 Tim 5:3-16; Jas 1:27–2:26; 1 Jn 3:17-19).<\/p>\n<p>God’s compassion for the oppressed is evidenced throughout Scripture. As followers of Christ, we must not neglect those who are in need, and like the prophets, we must confront injustice wherever it is encountered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:1-12; Lev 19:9-18; Deut 10:17-20; 16:18-20; 24:10-22; 1 Kgs 21:1-24; 2 Chr 19:4-11; Pss 94:20-23; 146:3-9; Prov 22:8-9; 31:8-9; Eccl 5:8-9; Isa 1:17; 5:7; 9:6-7; 10:1-2; 42:1-4; 58:4-12; Amos 2:6-8; 5:7-17, 23-24; Matt 12:15-21; 23:23; Luke 10:25-37; Heb 1:8-9<\/p>","summary_ro":"Social Justice In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s BC). The social aspect of the prophetic message became even more prominent among the prophets of the 700s BC (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue. Amos was appalled ...","summary_en":"Social Justice In the Old Testament, prophets often confronted evil in society and articulated a demand for social justice. An early example of this is found in Elijah’s response to the murder of Naboth, followed by his rebuke of Ahab (1 Kgs 21:16-24, 800s BC). The social aspect of the prophetic message became even more prominent among the prophets of the 700s BC (Hosea and Amos in Israel, Micah and Isaiah in Judah), with Amos as the most articulate spokesman on this issue. Amos was appalled ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":7326,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Compassion","title_en":"Compassion","content_ro":"<h3>COMPASSION<\/h3>\n<p>Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:34; Jas 2:8-18; 1 Jn 3:18). In scriptural usage compassion is always both a feeling and the appropriate action based on that feeling.<\/p>\n<p>In the OT, compassion describes one aspect of God’s covenantal relationship with his people. One of the Hebrew words translated “compassion” is derived from a root word meaning “womb,” thus comparing God’s love with maternal love. God’s compassion, however, went beyond simply feeling the emotion; it was always demonstrated by definite acts that testified to his covenant with Israel. In spite of Israel’s rebellions, God still had compassion on his people (2 Kgs 13:23; 2 Chr 36:15; Ps 78:38), as well as on all his creation (Ps 145:9). When Israel was chastised, the nation often feared that God had permanently withdrawn his favor (Ps 77:9; Is 27:11; 63:15; Jer 13:14; 21:7; Hos 13:14). Yet God’s compassion would revive, and he would restore his people (Dt 30:3; Ps 135:14; Is 14:1; 49:13; 54:7-8; Jer 12:15; 30:18; Mi 7:19).<\/p>\n<p>In the NT, Jesus Christ, the Son of God, exactly reflected the Father’s compassion in his dealings with a fallen humanity. Jesus healed diseases and infirmities, cast out spirits, empowered others, and sent them out to do likewise. He fed hungry people and, in response to a mother’s grief, raised her only son from the dead. Following Jesus’ example, Christians are to show compassion in dealing with others. Jesus set forth the example in the parables of the Good Samaritan, who had compassion on a wounded traveler (Lk 10:33), and the Prodigal Son, whose father had compassion on him when he returned home (15:20).<\/p>\n<p>The apostle Paul listed a number of qualities that the Colossian church “as God’s chosen ones” was to incorporate; the first was compassion (Col 3:12). It was to be an integral part of the concept of Christian community. The Greek word means literally “to be moved in one’s bowels.” The term points to the very core of one’s inner feelings, much as the term “heart” does today. One’s intense inner feelings should always lead to outward compassionate acts of mercy and kindness.<\/p>","content_en":"<h3>COMPASSION<\/h3>\n<p>Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:34; Jas 2:8-18; 1 Jn 3:18). In scriptural usage compassion is always both a feeling and the appropriate action based on that feeling.<\/p>\n<p>In the OT, compassion describes one aspect of God’s covenantal relationship with his people. One of the Hebrew words translated “compassion” is derived from a root word meaning “womb,” thus comparing God’s love with maternal love. God’s compassion, however, went beyond simply feeling the emotion; it was always demonstrated by definite acts that testified to his covenant with Israel. In spite of Israel’s rebellions, God still had compassion on his people (2 Kgs 13:23; 2 Chr 36:15; Ps 78:38), as well as on all his creation (Ps 145:9). When Israel was chastised, the nation often feared that God had permanently withdrawn his favor (Ps 77:9; Is 27:11; 63:15; Jer 13:14; 21:7; Hos 13:14). Yet God’s compassion would revive, and he would restore his people (Dt 30:3; Ps 135:14; Is 14:1; 49:13; 54:7-8; Jer 12:15; 30:18; Mi 7:19).<\/p>\n<p>In the NT, Jesus Christ, the Son of God, exactly reflected the Father’s compassion in his dealings with a fallen humanity. Jesus healed diseases and infirmities, cast out spirits, empowered others, and sent them out to do likewise. He fed hungry people and, in response to a mother’s grief, raised her only son from the dead. Following Jesus’ example, Christians are to show compassion in dealing with others. Jesus set forth the example in the parables of the Good Samaritan, who had compassion on a wounded traveler (Lk 10:33), and the Prodigal Son, whose father had compassion on him when he returned home (15:20).<\/p>\n<p>The apostle Paul listed a number of qualities that the Colossian church “as God’s chosen ones” was to incorporate; the first was compassion (Col 3:12). It was to be an integral part of the concept of Christian community. The Greek word means literally “to be moved in one’s bowels.” The term points to the very core of one’s inner feelings, much as the term “heart” does today. One’s intense inner feelings should always lead to outward compassionate acts of mercy and kindness.<\/p>","summary_ro":"COMPASSION Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:...","summary_en":"COMPASSION Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23604,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Love","title_en":"Love","content_ro":"<h3>LOVE<\/h3>\n<p>Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Sexual love <em>(<\/em><span class=\"hebrew\" lang=\"he\">ahabah<\/span> and <span class=\"hebrew\" lang=\"he\">dod<\/span><em>)<\/em> is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word <span class=\"hebrew\" lang=\"he\">hesed<\/span><em>,<\/em> which is sometimes rendered “loyalty” (2 Sm 22:26, <span>rsv<\/span>), but more often “steadfast love” or “loving-kindness.”<\/p>\n<p>The connotation of this significant word is clear in Hosea 2:19-20: “I will make you my wife forever, showing you righteousness and justice, unfailing love and compassion. I will be faithful to you and make you mine, and you will finally know me as <span>Lord<\/span>” (<span>nlt<\/span>); in Job 6:14-15, where kindness is compared with treachery; and in 1 Samuel 20:8, which speaks of covenanted kindness. This unshakable, steadfast love of God is contrasted with the unpredictable, capricious moods of heathen deities. <span class=\"hebrew\" lang=\"he\">Hesed<\/span> is not an emotional response to beauty, merit, or kindness but rather a moral attitude dedicated to another’s good, whether or not that other is lovable, worthy, or responsive (see Dt 7:7-9).<\/p>\n<p>This enduring loyalty, rooted in an unswerving purpose of good, could be stern, determined to discipline a wayward people, as several prophets warned. But God’s love does not change. Through exile and failure it persisted with infinite patience, neither condoning evil nor abandoning the evildoers. It has within it kindness, tenderness, and compassion (Pss 86:15; 103:1-18; 136; Hos 11:1-4), but its chief characteristic is an accepted moral obligation for another’s welfare.<\/p>\n<p>Nevertheless, response was expected. The Law enjoined wholehearted love and gratitude for God’s choosing and redeeming of Israel (Dt 6:20-25). This was to be shown in worship and especially in humane treatment of the poor, the defenseless, the resident alien, slaves, widows, and all suffering oppression and cruelty. Hosea similarly expected steadfast love among people to result from the steadfast love of God toward people (Hos 6:6; 7:1-7; 10:12-13).<\/p>\n<p>Love for God and for “your neighbor as yourself” (Lv 19:18) are thus linked in Israel’s law and prophecy. While much love of another kind lies within the OT, these are the major points: God’s loving initiative, the moral quality of love, and the close relationship between love for God with loving others.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Of the Greek words available to describe love, <span class=\"greek\" lang=\"el\">eros<\/span> (sexual love) does not occur in the NT. <span class=\"greek\" lang=\"el\">Phileo<\/span><em>,<\/em> connoting natural affection, occurs some 25 times, with <span class=\"greek\" lang=\"el\">philadelphia<\/span> (brotherly love) five times, and <span class=\"greek\" lang=\"el\">philia<\/span> (friendship) only in James 4:4. <span class=\"greek\" lang=\"el\">Storge<\/span><em>,<\/em> connoting natural affection between relatives, appears occasionally in compounds. By far the most frequent word is <span class=\"greek\" lang=\"el\">agape<\/span><em>,<\/em> generally assumed to mean moral goodwill that proceeds from esteem, principle, or duty rather than attraction of charm. <span class=\"greek\" lang=\"el\">Agape<\/span> is very similar in meaning to <span class=\"hebrew\" lang=\"he\">hesed<\/span> in that both denote dedication. <span class=\"greek\" lang=\"el\">Agape<\/span> specifically means to love the undeserving, despite disappointment and rejection. The difference between <span class=\"greek\" lang=\"el\">agapao<\/span> and <span class=\"greek\" lang=\"el\">phileo<\/span> is difficult to sustain in all passages. <span class=\"greek\" lang=\"el\">Agape<\/span> is especially appropriate for divine love. <span class=\"greek\" lang=\"el\">Agape<\/span> was long believed to be a Christian coinage, but pagan occurrences have recently been claimed. The verb <span class=\"greek\" lang=\"el\">agapao<\/span> was frequent in the Greek OT. Though <span class=\"greek\" lang=\"el\">agape<\/span> has more to do with moral principle than with inclination or liking, it never means the cold religious kindness shown from duty alone, as scriptural examples abundantly prove.<\/p>\n<h5>In the Synoptic Gospels<\/h5>\n<p>In a sinful and suffering world, Jesus’ divine love showed itself supremely in compassion and healing for the distressed and in redemptive concern for the alienated and the self-despairing. Hence, the kingdom Christ proclaimed offered good news to the poor, captives, blind, and oppressed (Mt 11:2-5; Lk 4:18), while the attitude of Jesus toward those ostracized, despised, or grieving over sin in some far country of the soul assured them of forgiveness and a welcome return to the Father’s house (Lk 15). Such forgiveness was free, its only precondition being readiness to receive it in repentance and faith.<\/p>\n<p>Moreover, the good news of divine love does impose its own obligation: to love God and to love others as God does (Mt 5:44-48). The first and greatest commandment in God’s law is “You shall love the Lord your God. . . . And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets” (Mt 22:35-40, <span>rsv<\/span>; cf. Lv 19:18; Dt 6:5).<\/p>\n<p>The first commandment is not identical with, lost in, or only fulfilled through the second; it is separate and primary. What Jesus meant by loving God is indicated by his own habits of public worship, private prayer, and absolute obedience. Love for one’s neighbor is nowhere defined but everywhere illustrated. In the parable of the good Samaritan, “neighbor” is shown to mean anyone near enough to help, and love involves whatever service the neighbor’s situation demands. The parable of the sheep and goats shows love feeding the hungry, clothing the naked, visiting the sick and the imprisoned. In the untiring example of Jesus, love heals, teaches, adapts instruction to the hearers by parable and symbolic language, defends those criticized or despised, pronounces forgiveness, comforts the bereaved, befriends the lonely. We are to love others as he has loved us and as we love ourselves. Such imaginative transfer of self-love does good without expecting return, never returns ill treatment, ensures unfailing courtesy even to the lowliest, sustains thoughtful understanding that tempers judgment.<\/p>\n<p>To Jesus, the outstanding sin was lovelessness, the willful omission of any possible good, passing by on the other side while others suffer, ignoring the destitute at one’s gate, withholding forgiveness. Lovelessness was made worse by self-righteousness, censoriousness, the religious insensitivity that ignores another’s distress to preserve some petty ritual regulation. In the end, obedience to or neglect of the law of love will determine everyone’s eternal destiny (Mt 25:31-46).<\/p>\n<h5>In the Writings of Paul<\/h5>\n<p>The apostolic church quickly grasped the revolutionary principle that love is enough. Paul’s declaration that love fulfills the whole law is almost a quotation from Jesus. His exposition of various commandments against adultery, killing, stealing, and coveting is summarized in loving, because love can do no wrong to a neighbor (Rom 13:8-10). Ephesians 4:25–5:2 makes the same point another way: all bitterness, anger, lying, stealing, slander, and malice are to be replaced by tenderness, forgiveness, and kindness.<\/p>\n<p>Love is, for Paul, “the law of Christ,” supreme and sufficient (Gal 5:14; 6:2), and Paul neatly defines what alone “avails” in Christianity as “faith working through love” (5:6). He insists that the supreme manifestation of the Spirit that Christians should covet is “the more excellent way” of love (1 Cor 12:27–13:13; cf. Rom 5:5; Gal 5:22). Here, too, he contrasts love with five other expressions of religious zeal much prized at Corinth in order to show that each is profitless without love (1 Cor 13:1-3). He ends the chapter by comparing love with faith and hope, the other enduring elements of religious experience, and declares love to be the greatest.<\/p>\n<p>Paul’s description of love in action includes liberality, acts of mercy, and hospitality; avoidance of revenge; sympathy; rejoicing with others; sharing of weakness, shame, or need; restoring, supporting, and edifying others, giving them all honor, kindness, forgiveness, encouragement; restraining criticism, even of the divisive, overscrupulous “weaker brother”—the list is almost endless. More generally, love is revealed as a quality of activity, of thinking, and of suffering (1 Cor 13:4-8). In brief, love does no harm and omits no good; it is God’s law.<\/p>\n<p>According to Paul, God showed his love for us in that Christ died for us. Because of his great love, he made us alive in Christ; in that love we live, by it we conquer, and from it nothing shall separate us (Rom 5:8; 8:32-39; 2 Cor 13:14; Eph 2:4; 2 Thes 2:16; Ti 3:4-5). Our love reflects the love first “poured into our hearts” (Rom 5:5), and it is directed toward Christ (1 Cor 7; 16:22; Eph 6:24) and toward others, whom we love for his sake.<\/p>\n<h5>In the Writings of John<\/h5>\n<p>What John later recalled, and reflected upon, forms the crown of biblical teaching about love. For John, love was the foundation of all that had happened—“God so loved the world” (Jn 3:16; 16:27; 17:23). This is how we know love at all: Christ laid down his life for us (1 Jn 3:16). The mutual love of Father, Son, and disciples must be the fundamental fact in Christianity because God himself is love (4:8, 16).<\/p>\n<p>We know this by the Incarnation and by the cross (1 Jn 4:9-10). Thus we know and believe the love God has for us, and that love itself is divine (“of God”). It follows that “he who loves is born of God.” “He who does not love does not know God.” Such a person “is in the darkness,” “is not of God,” and “remains in death.” No one has ever seen God; nevertheless “if we love, . . . God abides in us” and we in God.<\/p>\n<p>God’s love is thus prior and original; if we love at all, it is “because he first loved.” Our love is directed first toward God, and John is exceedingly searching in his tests of that Godward love. It demands that we “love not the world,” that we “keep his word [and] his commandments,” and that we love our Christian brothers and sisters. This commandment we received from Christ, “that he who loves God should love his brother also,” for “if God so loved us, we also ought to love one another.” Twelve times John stressed the duty of mutual loyalty and love. Indeed, if one closes his heart against his brother or sister, “how does God’s love abide in him?”<\/p>\n<p>This emphasis upon the mutual love of Christians has been held a serious limitation of the love Jesus required. “Your brother” appears to have supplanted “your neighbor.” In this respect the commandment given in the upper room (Jn 13:34) is “new” compared with that in Matthew 22:39 (citing Lv 19:18), and the circumstances explain why. The night on which Jesus was betrayed was shadowed by the surrounding world’s hostility, the imminent crucifixion, and the defection of Judas. All the future depended upon the mutual loyalty of the 11 disciples, standing together under social pressure. By the time of John’s letter, new defections had rent the church. A perversion of the gospel called Gnosticism, essentially intellectualist, proud, “giving no heed to love” (Ignatius), had drawn away leaders and adherents (1 Jn 2:19, 26). Once again mutual loyalty was all-important, and John wrote expressly to consolidate and maintain the apostolic fellowship (1 Jn 1:3).<\/p>\n<p>However, love for one’s fellow Christians does not exclude, but instead leads on to, a wider love (cf. 2 Pt 1:7). John insists that God loved the whole world (Jn 3:16; 1 Jn 2:2; 4:14). Moreover, if love fails within the Christian fellowship, it certainly will not flourish beyond it but evaporate in mere words (1 Jn 3:18).<\/p>\n<p>In countering the loveless conceit of Gnostic Christianity, John’s concern was with the basic commandment of love to God and people as at once the criterion and the consummation of true Christian life. He does not, therefore, detail the many-sided expressions of love. For description of love in action, his mind recalls Christ’s words about “keeping commandments” and “laying down life” in sacrifice (Jn 15:10, 13; 1 Jn 3:16), and he mentioned especially love’s noticing a brother’s need, and so sharing this world’s goods (v 17). Terse as these expressions are, they contain the heart of Christian love. John’s forthright realism in testing all religious claims ensures that for him love could be no vague sentimentalism.<\/p>\n<p>The Christian ideal can only be socially fulfilled within a disciple band, a divine kingdom, the Father’s family, the Christian fellowship. In Scripture, love is no abstract idea, conceived to provide a self-explanatory, self-motivating “norm” to resolve the problem in every moral situation. It is rooted in the divine nature, expressed in the coming and death of Christ, experienced in salvation, and so kindled within the saved. Thus it is central, essential, and indispensable to Christianity. For God is love.<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Mercy; Wrath of God.<\/p>","content_en":"<h3>LOVE<\/h3>\n<p>Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Sexual love <em>(<\/em><span class=\"hebrew\" lang=\"he\">ahabah<\/span> and <span class=\"hebrew\" lang=\"he\">dod<\/span><em>)<\/em> is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word <span class=\"hebrew\" lang=\"he\">hesed<\/span><em>,<\/em> which is sometimes rendered “loyalty” (2 Sm 22:26, <span>rsv<\/span>), but more often “steadfast love” or “loving-kindness.”<\/p>\n<p>The connotation of this significant word is clear in Hosea 2:19-20: “I will make you my wife forever, showing you righteousness and justice, unfailing love and compassion. I will be faithful to you and make you mine, and you will finally know me as <span>Lord<\/span>” (<span>nlt<\/span>); in Job 6:14-15, where kindness is compared with treachery; and in 1 Samuel 20:8, which speaks of covenanted kindness. This unshakable, steadfast love of God is contrasted with the unpredictable, capricious moods of heathen deities. <span class=\"hebrew\" lang=\"he\">Hesed<\/span> is not an emotional response to beauty, merit, or kindness but rather a moral attitude dedicated to another’s good, whether or not that other is lovable, worthy, or responsive (see Dt 7:7-9).<\/p>\n<p>This enduring loyalty, rooted in an unswerving purpose of good, could be stern, determined to discipline a wayward people, as several prophets warned. But God’s love does not change. Through exile and failure it persisted with infinite patience, neither condoning evil nor abandoning the evildoers. It has within it kindness, tenderness, and compassion (Pss 86:15; 103:1-18; 136; Hos 11:1-4), but its chief characteristic is an accepted moral obligation for another’s welfare.<\/p>\n<p>Nevertheless, response was expected. The Law enjoined wholehearted love and gratitude for God’s choosing and redeeming of Israel (Dt 6:20-25). This was to be shown in worship and especially in humane treatment of the poor, the defenseless, the resident alien, slaves, widows, and all suffering oppression and cruelty. Hosea similarly expected steadfast love among people to result from the steadfast love of God toward people (Hos 6:6; 7:1-7; 10:12-13).<\/p>\n<p>Love for God and for “your neighbor as yourself” (Lv 19:18) are thus linked in Israel’s law and prophecy. While much love of another kind lies within the OT, these are the major points: God’s loving initiative, the moral quality of love, and the close relationship between love for God with loving others.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Of the Greek words available to describe love, <span class=\"greek\" lang=\"el\">eros<\/span> (sexual love) does not occur in the NT. <span class=\"greek\" lang=\"el\">Phileo<\/span><em>,<\/em> connoting natural affection, occurs some 25 times, with <span class=\"greek\" lang=\"el\">philadelphia<\/span> (brotherly love) five times, and <span class=\"greek\" lang=\"el\">philia<\/span> (friendship) only in James 4:4. <span class=\"greek\" lang=\"el\">Storge<\/span><em>,<\/em> connoting natural affection between relatives, appears occasionally in compounds. By far the most frequent word is <span class=\"greek\" lang=\"el\">agape<\/span><em>,<\/em> generally assumed to mean moral goodwill that proceeds from esteem, principle, or duty rather than attraction of charm. <span class=\"greek\" lang=\"el\">Agape<\/span> is very similar in meaning to <span class=\"hebrew\" lang=\"he\">hesed<\/span> in that both denote dedication. <span class=\"greek\" lang=\"el\">Agape<\/span> specifically means to love the undeserving, despite disappointment and rejection. The difference between <span class=\"greek\" lang=\"el\">agapao<\/span> and <span class=\"greek\" lang=\"el\">phileo<\/span> is difficult to sustain in all passages. <span class=\"greek\" lang=\"el\">Agape<\/span> is especially appropriate for divine love. <span class=\"greek\" lang=\"el\">Agape<\/span> was long believed to be a Christian coinage, but pagan occurrences have recently been claimed. The verb <span class=\"greek\" lang=\"el\">agapao<\/span> was frequent in the Greek OT. Though <span class=\"greek\" lang=\"el\">agape<\/span> has more to do with moral principle than with inclination or liking, it never means the cold religious kindness shown from duty alone, as scriptural examples abundantly prove.<\/p>\n<h5>In the Synoptic Gospels<\/h5>\n<p>In a sinful and suffering world, Jesus’ divine love showed itself supremely in compassion and healing for the distressed and in redemptive concern for the alienated and the self-despairing. Hence, the kingdom Christ proclaimed offered good news to the poor, captives, blind, and oppressed (Mt 11:2-5; Lk 4:18), while the attitude of Jesus toward those ostracized, despised, or grieving over sin in some far country of the soul assured them of forgiveness and a welcome return to the Father’s house (Lk 15). Such forgiveness was free, its only precondition being readiness to receive it in repentance and faith.<\/p>\n<p>Moreover, the good news of divine love does impose its own obligation: to love God and to love others as God does (Mt 5:44-48). The first and greatest commandment in God’s law is “You shall love the Lord your God. . . . And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets” (Mt 22:35-40, <span>rsv<\/span>; cf. Lv 19:18; Dt 6:5).<\/p>\n<p>The first commandment is not identical with, lost in, or only fulfilled through the second; it is separate and primary. What Jesus meant by loving God is indicated by his own habits of public worship, private prayer, and absolute obedience. Love for one’s neighbor is nowhere defined but everywhere illustrated. In the parable of the good Samaritan, “neighbor” is shown to mean anyone near enough to help, and love involves whatever service the neighbor’s situation demands. The parable of the sheep and goats shows love feeding the hungry, clothing the naked, visiting the sick and the imprisoned. In the untiring example of Jesus, love heals, teaches, adapts instruction to the hearers by parable and symbolic language, defends those criticized or despised, pronounces forgiveness, comforts the bereaved, befriends the lonely. We are to love others as he has loved us and as we love ourselves. Such imaginative transfer of self-love does good without expecting return, never returns ill treatment, ensures unfailing courtesy even to the lowliest, sustains thoughtful understanding that tempers judgment.<\/p>\n<p>To Jesus, the outstanding sin was lovelessness, the willful omission of any possible good, passing by on the other side while others suffer, ignoring the destitute at one’s gate, withholding forgiveness. Lovelessness was made worse by self-righteousness, censoriousness, the religious insensitivity that ignores another’s distress to preserve some petty ritual regulation. In the end, obedience to or neglect of the law of love will determine everyone’s eternal destiny (Mt 25:31-46).<\/p>\n<h5>In the Writings of Paul<\/h5>\n<p>The apostolic church quickly grasped the revolutionary principle that love is enough. Paul’s declaration that love fulfills the whole law is almost a quotation from Jesus. His exposition of various commandments against adultery, killing, stealing, and coveting is summarized in loving, because love can do no wrong to a neighbor (Rom 13:8-10). Ephesians 4:25–5:2 makes the same point another way: all bitterness, anger, lying, stealing, slander, and malice are to be replaced by tenderness, forgiveness, and kindness.<\/p>\n<p>Love is, for Paul, “the law of Christ,” supreme and sufficient (Gal 5:14; 6:2), and Paul neatly defines what alone “avails” in Christianity as “faith working through love” (5:6). He insists that the supreme manifestation of the Spirit that Christians should covet is “the more excellent way” of love (1 Cor 12:27–13:13; cf. Rom 5:5; Gal 5:22). Here, too, he contrasts love with five other expressions of religious zeal much prized at Corinth in order to show that each is profitless without love (1 Cor 13:1-3). He ends the chapter by comparing love with faith and hope, the other enduring elements of religious experience, and declares love to be the greatest.<\/p>\n<p>Paul’s description of love in action includes liberality, acts of mercy, and hospitality; avoidance of revenge; sympathy; rejoicing with others; sharing of weakness, shame, or need; restoring, supporting, and edifying others, giving them all honor, kindness, forgiveness, encouragement; restraining criticism, even of the divisive, overscrupulous “weaker brother”—the list is almost endless. More generally, love is revealed as a quality of activity, of thinking, and of suffering (1 Cor 13:4-8). In brief, love does no harm and omits no good; it is God’s law.<\/p>\n<p>According to Paul, God showed his love for us in that Christ died for us. Because of his great love, he made us alive in Christ; in that love we live, by it we conquer, and from it nothing shall separate us (Rom 5:8; 8:32-39; 2 Cor 13:14; Eph 2:4; 2 Thes 2:16; Ti 3:4-5). Our love reflects the love first “poured into our hearts” (Rom 5:5), and it is directed toward Christ (1 Cor 7; 16:22; Eph 6:24) and toward others, whom we love for his sake.<\/p>\n<h5>In the Writings of John<\/h5>\n<p>What John later recalled, and reflected upon, forms the crown of biblical teaching about love. For John, love was the foundation of all that had happened—“God so loved the world” (Jn 3:16; 16:27; 17:23). This is how we know love at all: Christ laid down his life for us (1 Jn 3:16). The mutual love of Father, Son, and disciples must be the fundamental fact in Christianity because God himself is love (4:8, 16).<\/p>\n<p>We know this by the Incarnation and by the cross (1 Jn 4:9-10). Thus we know and believe the love God has for us, and that love itself is divine (“of God”). It follows that “he who loves is born of God.” “He who does not love does not know God.” Such a person “is in the darkness,” “is not of God,” and “remains in death.” No one has ever seen God; nevertheless “if we love, . . . God abides in us” and we in God.<\/p>\n<p>God’s love is thus prior and original; if we love at all, it is “because he first loved.” Our love is directed first toward God, and John is exceedingly searching in his tests of that Godward love. It demands that we “love not the world,” that we “keep his word [and] his commandments,” and that we love our Christian brothers and sisters. This commandment we received from Christ, “that he who loves God should love his brother also,” for “if God so loved us, we also ought to love one another.” Twelve times John stressed the duty of mutual loyalty and love. Indeed, if one closes his heart against his brother or sister, “how does God’s love abide in him?”<\/p>\n<p>This emphasis upon the mutual love of Christians has been held a serious limitation of the love Jesus required. “Your brother” appears to have supplanted “your neighbor.” In this respect the commandment given in the upper room (Jn 13:34) is “new” compared with that in Matthew 22:39 (citing Lv 19:18), and the circumstances explain why. The night on which Jesus was betrayed was shadowed by the surrounding world’s hostility, the imminent crucifixion, and the defection of Judas. All the future depended upon the mutual loyalty of the 11 disciples, standing together under social pressure. By the time of John’s letter, new defections had rent the church. A perversion of the gospel called Gnosticism, essentially intellectualist, proud, “giving no heed to love” (Ignatius), had drawn away leaders and adherents (1 Jn 2:19, 26). Once again mutual loyalty was all-important, and John wrote expressly to consolidate and maintain the apostolic fellowship (1 Jn 1:3).<\/p>\n<p>However, love for one’s fellow Christians does not exclude, but instead leads on to, a wider love (cf. 2 Pt 1:7). John insists that God loved the whole world (Jn 3:16; 1 Jn 2:2; 4:14). Moreover, if love fails within the Christian fellowship, it certainly will not flourish beyond it but evaporate in mere words (1 Jn 3:18).<\/p>\n<p>In countering the loveless conceit of Gnostic Christianity, John’s concern was with the basic commandment of love to God and people as at once the criterion and the consummation of true Christian life. He does not, therefore, detail the many-sided expressions of love. For description of love in action, his mind recalls Christ’s words about “keeping commandments” and “laying down life” in sacrifice (Jn 15:10, 13; 1 Jn 3:16), and he mentioned especially love’s noticing a brother’s need, and so sharing this world’s goods (v 17). Terse as these expressions are, they contain the heart of Christian love. John’s forthright realism in testing all religious claims ensures that for him love could be no vague sentimentalism.<\/p>\n<p>The Christian ideal can only be socially fulfilled within a disciple band, a divine kingdom, the Father’s family, the Christian fellowship. In Scripture, love is no abstract idea, conceived to provide a self-explanatory, self-motivating “norm” to resolve the problem in every moral situation. It is rooted in the divine nature, expressed in the coming and death of Christ, experienced in salvation, and so kindled within the saved. Thus it is central, essential, and indispensable to Christianity. For God is love.<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Mercy; Wrath of God.<\/p>","summary_ro":"LOVE Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term. In the Old Testament Sexual love (ahabah and dod) is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word hesed, which is sometimes rendered “loyalty” (2 Sm 22:26, rsv), but more often “steadfast love” or “lovin...","summary_en":"LOVE Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term. In the Old Testament Sexual love (ahabah and dod) is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word hesed, which is sometimes rendered “loyalty” (2 Sm 22:26, rsv), but more often “steadfast love” or “lovin...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":59220,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:19","title_en":"Study Note: 1 Ioan 3:19","content_ro":"<p><strong>3:19-22<\/strong> Those who truly love (3:16-18) have confidence that God accepts them because real love is primary evidence of real faith and of new life in Christ (see 4:7-8).<\/p>","content_en":"<p><strong>3:19-22<\/strong> Those who truly love (3:16-18) have confidence that God accepts them because real love is primary evidence of real faith and of new life in Christ (see 4:7-8).<\/p>","summary_ro":"3:19-22 Those who truly love (3:16-18) have confidence that God accepts them because real love is primary evidence of real faith and of new life in Christ (see 4:7-8).","summary_en":"3:19-22 Those who truly love (3:16-18) have confidence that God accepts them because real love is primary evidence of real faith and of new life in Christ (see 4:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86846,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:19","title_en":"Study Note: 1 Ioan 3:19","content_ro":"<p><strong>3:19-22<\/strong> Those who truly love (3:16-18) have confidence that God accepts them because real love is primary evidence of real faith and of new life in Christ (see 4:7-8).<\/p>","content_en":"<p><strong>3:19-22<\/strong> Those who truly love (3:16-18) have confidence that God accepts them because real love is primary evidence of real faith and of new life in Christ (see 4:7-8).<\/p>","summary_ro":"3:19-22 Those who truly love (3:16-18) have confidence that God accepts them because real love is primary evidence of real faith and of new life in Christ (see 4:7-8).","summary_en":"3:19-22 Those who truly love (3:16-18) have confidence that God accepts them because real love is primary evidence of real faith and of new life in Christ (see 4:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114472,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:19","title_en":"Study Note: 1 Ioan 3:19","content_ro":"<p><strong>3:19-22<\/strong> Those who truly love (3:16-18) have confidence that God accepts them because real love is primary evidence of real faith and of new life in Christ (see 4:7-8).<\/p>","content_en":"<p><strong>3:19-22<\/strong> Those who truly love (3:16-18) have confidence that God accepts them because real love is primary evidence of real faith and of new life in Christ (see 4:7-8).<\/p>","summary_ro":"3:19-22 Those who truly love (3:16-18) have confidence that God accepts them because real love is primary evidence of real faith and of new life in Christ (see 4:7-8).","summary_en":"3:19-22 Those who truly love (3:16-18) have confidence that God accepts them because real love is primary evidence of real faith and of new life in Christ (see 4:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142098,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:19","title_en":"Study Note: 1 Ioan 3:19","content_ro":"<p><strong>3:19-22<\/strong> Those who truly love (3:16-18) have confidence that God accepts them because real love is primary evidence of real faith and of new life in Christ (see 4:7-8).<\/p>","content_en":"<p><strong>3:19-22<\/strong> Those who truly love (3:16-18) have confidence that God accepts them because real love is primary evidence of real faith and of new life in Christ (see 4:7-8).<\/p>","summary_ro":"3:19-22 Those who truly love (3:16-18) have confidence that God accepts them because real love is primary evidence of real faith and of new life in Christ (see 4:7-8).","summary_en":"3:19-22 Those who truly love (3:16-18) have confidence that God accepts them because real love is primary evidence of real faith and of new life in Christ (see 4:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":14139,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Being and Attributes of God","title_en":"Being and Attributes of God","content_ro":"<h3>GOD, Being and Attributes of<\/h3>\n<p>Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption.<\/p>\n<p>According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Acts 14:16-17; 17:22-31). The fullest revelation of God’s attributes is seen in his work of redemption through Jesus Christ.<\/p>\n<p>How does Scripture express the characteristics of God? First, in the divine names by which God revealed himself (Gn 1:1; 2:4; 17:1; Ex 3:6, 14-15; 6:2-5). Some of God’s attributes are revealed implicitly in the biblical accounts of Creation, fall, Flood, Babel, and the exodus, and more fully in the various covenants God made with his people. To Israel, he identified himself as the God of Abraham, Isaac, and Jacob (Ex 3:15). To the pharaoh, he identified himself as the “God of Israel” or the “God of the Hebrews” (5:1-3).<\/p>\n<p>By the time the people of Israel had reached Mt Sinai, the revelation of God’s attributes in the biblical narrative had become more explicit: “The <span>Lord<\/span>, the <span>Lord<\/span>, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation” (Ex 34:6-7, <span>rsv<\/span>). This summary is repeated elsewhere with slight variations (Nm 14:18; Neh 9:17; Ps 103:8; Jer 32:18; Jon 4:2).<\/p>\n<p>Preview<\/p>\n<p>• The Attributes of God<\/p>\n<p>• Incommunicable Attributes<\/p>\n<p>• Communicable Attributes<\/p>\n<p class=\"h2\" id=\"TheAttributesofGod\">The Attributes of God<\/p>\n<p>The historic Christian confessions refer to various characteristics of God without calling them attributes or classifying them. The Westminster Shorter Catechism (1647) shows a tendency toward classification, describing God as “a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.” The first four attributes qualify the others.<\/p>\n<p>Several ways of classifying the attributes have been suggested. Generally such schemes divide the divine attributes into pairs: negative and positive, natural and moral, absolute and relative, immanent and eminent, intransitive and transitive, quiescent and operative, antithetical and synthetical, or incommunicable and communicable. Roman Catholics prefer the distinction of negative and positive, or natural and moral. Lutherans generally favor the distinction between quiescent and operative attributes. Reformed and evangelical scholars usually distinguish incommunicable and communicable attributes. Karl Barth grouped the attributes under freedom and love, and then proposed pairs of attributes that reflect freedom-love or love-freedom. In spite of the diversity of labels given the groups of attributes, surprising agreement exists in the attributes listed under each group.<\/p>\n<p>This article will make a distinction between incommunicable and communicable attributes without considering the classification itself as significant. No classification of God’s attributes is fully satisfactory. The <em>incommunicable<\/em> attributes emphasize the absolute distinctness of God, his transcendent greatness and exalted nature. Such attributes have little or no analogy in God’s creatures. The <em>communicable<\/em> attributes find some reflection or analogy in human beings created in God’s image. They indicate the immanence of God in relation to creatures. Yet all the attributes are God’s attributes; the distinction between God and man, between Creator and creature, is always basic.<\/p>\n<p class=\"h2\" id=\"IncommunicableAttributes\">Incommunicable Attributes<\/p>\n<p>Acknowledging some diversity of theological opinion, the following attributes will be considered incommunicable: unity, spirituality, independence, immutability, eternity, and immensity. In addition, the incomprehensibility of God must be mentioned.<\/p>\n<p>God’s <em>incomprehensibility<\/em> is sometimes included in lists of his attributes. It seems preferable to regard it as a description of human inability to understand God fully. Incomprehensibility is therefore not an attribute, although it is a given in every discussion of God. Through his revelation God is truly known by faith, yet no creature will ever comprehend God the Creator. Likewise, no one will ever fully understand any one of God’s attributes. Acknowledgment of God’s incomprehensibility should contribute to a spirit of humility in every consideration of God and his attributes (Pss 139:6; 145:3; Is 40:28; 55:8-9; Mt 11:25-27; Rom 11:33-36; 1 Cor 2:6-16; 13:8-13).<\/p>\n<p>God’s <em>unity<\/em> is an expression of monotheism—the fact that the God of Scripture is the only, living, true God (Dt 6:4; Mk 12:29; Jn 17:3). All other gods are idols and figments of human imagination. This attribute is reflected in the first commandment: “You shall have no other gods before me” (Ex 20:3).<\/p>\n<p>God’s <em>spirituality<\/em> indicates that God is not physical and is invisible. Positively it means that God is personal, living, self-conscious, and self-determining. The invisible God cannot be seen by human eyes (Ex 33:20), so the second commandment forbids every visible representation of God (20:4). Because God is Spirit, he must be worshiped in spirit and in truth (Jn 4:24).<\/p>\n<p>God’s <em>independence<\/em> or self-existence indicates that he is not dependent upon anything outside himself. He is self-sufficient in his existence, in his decrees, and in all his works. God has “life in himself” (Jn 5:26) and “he himself gives life and breath and everything” (Acts 17:25). To Israel, he revealed himself as the “<span>I Am<\/span>” (Ex 3:14), and he made Israel a covenant people for his own possession. God continues to work out his will in the world, and even though he uses various means, his independence remains intact. Thus, he enters into fellowship with his covenant people, and he publishes the gospel through human agents.<\/p>\n<p>God’s <em>immutability<\/em> or constancy expresses his changelessness and his faithfulness to himself, to his decrees, promises, and works. He remains forever the same true God who undergoes no change from within or from anything outside himself. And so in James 1:17 we read: “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (<span>rsv<\/span>). God’s oath to Abraham expressed his immutability so that his covenant people could be sure of the “unchangeable character of his purpose” (Heb 6:17). Samuel told King Saul that the Lord would not “change his mind; for he is not a man” (1 Sm 15:29, <span>niv<\/span>; cf. Nm 23:19). “For I the <span>Lord<\/span> do not change” (Mal 3:6). That was God’s explanation for not destroying sinful Judah; he shows mercy and keeps his covenant. Because “Jesus Christ is the same yesterday and today and forever,” Christians are warned not to be “led by diverse and strange teachings” (Heb 13:8-9).<\/p>\n<p>God’s immutability or constancy does not imply that he is static or immobile. He is a dynamic, living God who is constantly working (Jn 5:17). Sometimes God is described as being sorry, repenting, or changing his mind (Gn 6:6-7; 1 Sm 15:11; Jon 3:10). In their contexts, such figurative expressions show the constancy of a God who, in holiness and righteousness, always abhors sin and reacts against it. In his grace and mercy, he forgives the penitent, and he carries out his promises without fail (Ps 110:4; Is 46:10; Jer 18:7-10; Eph 1:11). Thus, the constancy of God is significant in all human relationships with him, including petitions offered in prayer.<\/p>\n<p>God’s <em>eternity<\/em> indicates his transcendence over time. He is timeless and everlasting. He has no beginning or end; he does not undergo growth, development, or maturation. He existed before the creation of the world; he dwells now in eternity; he will continue as the eternal God even when history ends. Scripture speaks of God as “eternal” (Dt 33:27), “the King” (1 Tm 1:17), “the beginning and the end” (Rv 22:13). He “inhabits eternity” (Is 57:15) and his “years have no end” (Ps 102:27; cf. 2 Pt 3:8). Although God is above time and is timeless, time is his creation and history is the arena of his work. “When the time had fully come God sent forth his Son” (Gal 4:4); Jesus Christ died on a Friday and rose on the third day.<\/p>\n<p>God’s <em>immensity<\/em> and <em>omnipresence<\/em> express his transcendence over space. God fills heaven and earth (Jer 23:23-24). Heaven is his throne, and the earth his footstool, so he is not restricted to a temple building (Is 66:1; Acts 17:24). Yet God is immanent in this world and is actively at work in it to establish his kingdom. No one can hide from the omnipresent God (Ps 139:6-12). Jesus promised, “I am with you always, to the close of the age” (Mt 28:20). Since Pentecost (Acts 2), the Holy Spirit is said actually to dwell within the bodies of believers (1 Cor 6:19).<\/p>\n<p class=\"h2\" id=\"CommunicableAttributes\">Communicable Attributes<\/p>\n<p>Many attributes of God can be classified under this heading, although it is sometimes difficult to say which biblical references to God should be regarded as attributes. A rich diversity of terminology is found in Scripture, with many synonyms. For convenience, the communicable attributes are often classified as intellectual, moral, and volitional.<\/p>\n<h5>Intellectual Attributes<\/h5>\n<p>God’s <em>knowledge<\/em> indicates that in a unique way God knows himself and all things possible and actual. <em>Omniscience<\/em> means that “he knows everything” (1 Jn 3:20). “Even before a word is on my tongue, lo, O <span>Lord<\/span>, thou knowest it altogether” (Ps 139:4), including the secret thoughts of a person’s heart. God’s righteous judgment is rooted in the fact that he “knows the thoughts of man” (Ps 94:11). Acknowledging that God’s omniscience is incomprehensible, the psalmist finds it a source of comfort (139:1-5). All the “treasures of wisdom and knowledge” are hidden in Christ (Col 2:3); therefore, the Christian is told to bring every thought captive to obey Christ (2 Cor 10:5). Christian sanctification includes renewal in knowledge to become more like Christ (Col 3:10).<\/p>\n<p>God’s <em>wisdom<\/em> indicates that he uses his knowledge in the best possible manner to achieve his goals. God’s works are varied, but they are all done in wisdom (Ps 104:24). “The <span>Lord<\/span> by wisdom founded the earth” (Prv 3:19); his providence also displays his wisdom (Gn 50:20). Redemption through Jesus Christ reveals God’s wisdom (1 Cor 1:24) and awakens awe and praise (Rom 11:33-36). Human beings should seek wisdom (Prv 3:21)—wisdom rooted in the fear of God (Jb 28:28; Ps 111:10; Prv 9:10). Christians are said to be “wise in Christ” (1 Cor 4:10), and Christ charges them to act wisely (Mt 10:16), thus emulating the wisdom of God.<\/p>\n<p>God’s <em>veracity<\/em> expresses his truthfulness and faithfulness. He is the truth and he is faithful to himself, to his Word, and to his promises (2 Tm 2:13). “God is light and in him is no darkness at all” (1 Jn 1:5); therefore, his followers are to walk in the light (vv 6-7). Jesus is “the way, and the truth, and the life” (Jn 14:6); hence, Christians are to walk in the truth and show faithfulness in their lives.<\/p>\n<h5>Moral Attributes<\/h5>\n<p>The most comprehensive description of God’s moral character is his <em>goodness.<\/em> God deals bountifully and kindly with all his creatures. He is “good to all” (Ps 145:9). Jesus insisted that “no one is good but God alone” (Mk 10:18; Lk 18:19). The redeemed praise God for his goodness (1 Chr 16:34; 2 Chr 5:13; Pss 106:1; 107:1; 118:1; 136:1; Jer 33:11) and are called upon to emulate this divine characteristic (Mt 5:45; Lk 6:27-36).<\/p>\n<p>God’s <em>love<\/em> is the heartbeat of the gospel. Perfect love flows among the Persons of the Trinity (Jn 3:35; 17:24). At Sinai God revealed himself as abounding in steadfast love and faithfulness (Ex 34:6-7), and all his covenantal relations with Abraham’s descendants showed his steadfast love. The chief manifestation of God’s love was the sending of his Son, Jesus Christ (Jn 3:16). The apostle John, who declared that “God is love,” pointed to the cross to indicate what that love really meant: “he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:8, 10).<\/p>\n<p>God’s love shown to undeserving sinners is called <em>grace<\/em> (Eph 1:6-8; 2:7-9; Ti 3:4). <em>Mercy<\/em> is God’s love (sometimes his goodness) shown to those in misery and distress. God is <em>longsuffering<\/em> or patient in his love; he gives time for repentance.<\/p>\n<p>God’s <em>holiness<\/em> depicts the moral purity and excellence of God. The description of Jesus’ holiness is applicable to each of the Persons of the Trinity: “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26). The root idea of holiness is to be separate or set apart. Because of his inherent holiness, God is distinct from everything impure or unholy. God alone is holy; his name is holy, and he bears the name the “Holy One” (Pss 78:41; 89:18; 99:3, 9; 111:9; Is 12:6; Jer 51:5; Rv 15:4). Angels praise God’s holiness (Is 6:3; Rv 4:8). Objects, places, and people are called holy when set apart for the worship of God. Because God is holy, his people are called to holiness (Lv 11:44-45; 19:2; 1 Pt 1:14-15). God’s discipline of his people is aimed at making them share his holiness (Heb 12:10). The holiness of God is so prominent in Scripture that some have (mistakenly) regarded it as God’s chief attribute.<\/p>\n<h5>Volitional Attributes<\/h5>\n<p>God’s <em>sovereignty<\/em> indicates the divine authority with which he rules the entire creation and in his sovereign good pleasure does whatever he wills. God is King over the entire creation, and he rules the destiny of human beings and nations. He restores his kingdom through Jesus Christ; the risen Lord revealed that all authority in heaven and on earth was given to him (Mt 28:18). Election to salvation in Christ is “according to the purpose of him who accomplishes all things according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). God’s sovereign will, though free, is not arbitrary; it is righteous and holy. He created the world and gave his law as the rule for his people’s lives; he covenants, blesses, and judges. God is the “King of kings and Lord of lords” (1 Tm 6:15); he calls all his subjects to obedient love (Dt 6:4-5; Mt 22:37-40; 1 Jn 5:3).<\/p>\n<p>God’s <em>sovereign power<\/em> means that he is without bounds or limit in ability; he is <em>omnipotent<\/em> or almighty (Rv 4:8). By his powerful word, he created all things, and upholds “the universe by his word of power” (Heb 1:3). There is nothing too hard for the Lord God Almighty (Gn 18:14; Jer 32:27; Mt 19:26); he keeps his gracious covenant and fulfills all his promises (Lk 1:37; 2 Tm 2:13; Heb 6:18). The gospel is “the power of God for salvation” (Rom 1:16), for Christ is “the power of God” to save (1 Cor 1:24). Hence, believers must come to know “the immeasurable greatness of his power in us who believe, according to the working of his great might which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places” (Eph 1:19-20, <span>rsv<\/span>).<\/p>\n<h5>God’s Glory<\/h5>\n<p>All the attributes of God are summarized in Scripture’s references to the <em>glory<\/em> of God. The majesty, splendor, beauty, and brilliance of God who dwells in unapproachable light are expressed by this indefinable term. The God of glory appeared to our father Abraham (Acts 7:2); God showed his glory to Moses (Ex 33:18-19; 34:6-7). The God of the Lord Jesus Christ is the Father of glory (Eph 1:17). The heavens declare the glory of God (Ps 19:1); the majesty and glory of God fill heaven and earth (8:1). When finally every tongue shall confess Jesus as Lord, it will be for the glory of God the Father (Phil 2:11). Human beings were created for God’s glory, and Christian believers are instructed to do everything for the glory of God (1 Cor 10:31), thus reflecting in themselves his inherent glory.<\/p>","content_en":"<h3>GOD, Being and Attributes of<\/h3>\n<p>Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption.<\/p>\n<p>According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Acts 14:16-17; 17:22-31). The fullest revelation of God’s attributes is seen in his work of redemption through Jesus Christ.<\/p>\n<p>How does Scripture express the characteristics of God? First, in the divine names by which God revealed himself (Gn 1:1; 2:4; 17:1; Ex 3:6, 14-15; 6:2-5). Some of God’s attributes are revealed implicitly in the biblical accounts of Creation, fall, Flood, Babel, and the exodus, and more fully in the various covenants God made with his people. To Israel, he identified himself as the God of Abraham, Isaac, and Jacob (Ex 3:15). To the pharaoh, he identified himself as the “God of Israel” or the “God of the Hebrews” (5:1-3).<\/p>\n<p>By the time the people of Israel had reached Mt Sinai, the revelation of God’s attributes in the biblical narrative had become more explicit: “The <span>Lord<\/span>, the <span>Lord<\/span>, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation” (Ex 34:6-7, <span>rsv<\/span>). This summary is repeated elsewhere with slight variations (Nm 14:18; Neh 9:17; Ps 103:8; Jer 32:18; Jon 4:2).<\/p>\n<p>Preview<\/p>\n<p>• The Attributes of God<\/p>\n<p>• Incommunicable Attributes<\/p>\n<p>• Communicable Attributes<\/p>\n<p class=\"h2\" id=\"TheAttributesofGod\">The Attributes of God<\/p>\n<p>The historic Christian confessions refer to various characteristics of God without calling them attributes or classifying them. The Westminster Shorter Catechism (1647) shows a tendency toward classification, describing God as “a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.” The first four attributes qualify the others.<\/p>\n<p>Several ways of classifying the attributes have been suggested. Generally such schemes divide the divine attributes into pairs: negative and positive, natural and moral, absolute and relative, immanent and eminent, intransitive and transitive, quiescent and operative, antithetical and synthetical, or incommunicable and communicable. Roman Catholics prefer the distinction of negative and positive, or natural and moral. Lutherans generally favor the distinction between quiescent and operative attributes. Reformed and evangelical scholars usually distinguish incommunicable and communicable attributes. Karl Barth grouped the attributes under freedom and love, and then proposed pairs of attributes that reflect freedom-love or love-freedom. In spite of the diversity of labels given the groups of attributes, surprising agreement exists in the attributes listed under each group.<\/p>\n<p>This article will make a distinction between incommunicable and communicable attributes without considering the classification itself as significant. No classification of God’s attributes is fully satisfactory. The <em>incommunicable<\/em> attributes emphasize the absolute distinctness of God, his transcendent greatness and exalted nature. Such attributes have little or no analogy in God’s creatures. The <em>communicable<\/em> attributes find some reflection or analogy in human beings created in God’s image. They indicate the immanence of God in relation to creatures. Yet all the attributes are God’s attributes; the distinction between God and man, between Creator and creature, is always basic.<\/p>\n<p class=\"h2\" id=\"IncommunicableAttributes\">Incommunicable Attributes<\/p>\n<p>Acknowledging some diversity of theological opinion, the following attributes will be considered incommunicable: unity, spirituality, independence, immutability, eternity, and immensity. In addition, the incomprehensibility of God must be mentioned.<\/p>\n<p>God’s <em>incomprehensibility<\/em> is sometimes included in lists of his attributes. It seems preferable to regard it as a description of human inability to understand God fully. Incomprehensibility is therefore not an attribute, although it is a given in every discussion of God. Through his revelation God is truly known by faith, yet no creature will ever comprehend God the Creator. Likewise, no one will ever fully understand any one of God’s attributes. Acknowledgment of God’s incomprehensibility should contribute to a spirit of humility in every consideration of God and his attributes (Pss 139:6; 145:3; Is 40:28; 55:8-9; Mt 11:25-27; Rom 11:33-36; 1 Cor 2:6-16; 13:8-13).<\/p>\n<p>God’s <em>unity<\/em> is an expression of monotheism—the fact that the God of Scripture is the only, living, true God (Dt 6:4; Mk 12:29; Jn 17:3). All other gods are idols and figments of human imagination. This attribute is reflected in the first commandment: “You shall have no other gods before me” (Ex 20:3).<\/p>\n<p>God’s <em>spirituality<\/em> indicates that God is not physical and is invisible. Positively it means that God is personal, living, self-conscious, and self-determining. The invisible God cannot be seen by human eyes (Ex 33:20), so the second commandment forbids every visible representation of God (20:4). Because God is Spirit, he must be worshiped in spirit and in truth (Jn 4:24).<\/p>\n<p>God’s <em>independence<\/em> or self-existence indicates that he is not dependent upon anything outside himself. He is self-sufficient in his existence, in his decrees, and in all his works. God has “life in himself” (Jn 5:26) and “he himself gives life and breath and everything” (Acts 17:25). To Israel, he revealed himself as the “<span>I Am<\/span>” (Ex 3:14), and he made Israel a covenant people for his own possession. God continues to work out his will in the world, and even though he uses various means, his independence remains intact. Thus, he enters into fellowship with his covenant people, and he publishes the gospel through human agents.<\/p>\n<p>God’s <em>immutability<\/em> or constancy expresses his changelessness and his faithfulness to himself, to his decrees, promises, and works. He remains forever the same true God who undergoes no change from within or from anything outside himself. And so in James 1:17 we read: “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (<span>rsv<\/span>). God’s oath to Abraham expressed his immutability so that his covenant people could be sure of the “unchangeable character of his purpose” (Heb 6:17). Samuel told King Saul that the Lord would not “change his mind; for he is not a man” (1 Sm 15:29, <span>niv<\/span>; cf. Nm 23:19). “For I the <span>Lord<\/span> do not change” (Mal 3:6). That was God’s explanation for not destroying sinful Judah; he shows mercy and keeps his covenant. Because “Jesus Christ is the same yesterday and today and forever,” Christians are warned not to be “led by diverse and strange teachings” (Heb 13:8-9).<\/p>\n<p>God’s immutability or constancy does not imply that he is static or immobile. He is a dynamic, living God who is constantly working (Jn 5:17). Sometimes God is described as being sorry, repenting, or changing his mind (Gn 6:6-7; 1 Sm 15:11; Jon 3:10). In their contexts, such figurative expressions show the constancy of a God who, in holiness and righteousness, always abhors sin and reacts against it. In his grace and mercy, he forgives the penitent, and he carries out his promises without fail (Ps 110:4; Is 46:10; Jer 18:7-10; Eph 1:11). Thus, the constancy of God is significant in all human relationships with him, including petitions offered in prayer.<\/p>\n<p>God’s <em>eternity<\/em> indicates his transcendence over time. He is timeless and everlasting. He has no beginning or end; he does not undergo growth, development, or maturation. He existed before the creation of the world; he dwells now in eternity; he will continue as the eternal God even when history ends. Scripture speaks of God as “eternal” (Dt 33:27), “the King” (1 Tm 1:17), “the beginning and the end” (Rv 22:13). He “inhabits eternity” (Is 57:15) and his “years have no end” (Ps 102:27; cf. 2 Pt 3:8). Although God is above time and is timeless, time is his creation and history is the arena of his work. “When the time had fully come God sent forth his Son” (Gal 4:4); Jesus Christ died on a Friday and rose on the third day.<\/p>\n<p>God’s <em>immensity<\/em> and <em>omnipresence<\/em> express his transcendence over space. God fills heaven and earth (Jer 23:23-24). Heaven is his throne, and the earth his footstool, so he is not restricted to a temple building (Is 66:1; Acts 17:24). Yet God is immanent in this world and is actively at work in it to establish his kingdom. No one can hide from the omnipresent God (Ps 139:6-12). Jesus promised, “I am with you always, to the close of the age” (Mt 28:20). Since Pentecost (Acts 2), the Holy Spirit is said actually to dwell within the bodies of believers (1 Cor 6:19).<\/p>\n<p class=\"h2\" id=\"CommunicableAttributes\">Communicable Attributes<\/p>\n<p>Many attributes of God can be classified under this heading, although it is sometimes difficult to say which biblical references to God should be regarded as attributes. A rich diversity of terminology is found in Scripture, with many synonyms. For convenience, the communicable attributes are often classified as intellectual, moral, and volitional.<\/p>\n<h5>Intellectual Attributes<\/h5>\n<p>God’s <em>knowledge<\/em> indicates that in a unique way God knows himself and all things possible and actual. <em>Omniscience<\/em> means that “he knows everything” (1 Jn 3:20). “Even before a word is on my tongue, lo, O <span>Lord<\/span>, thou knowest it altogether” (Ps 139:4), including the secret thoughts of a person’s heart. God’s righteous judgment is rooted in the fact that he “knows the thoughts of man” (Ps 94:11). Acknowledging that God’s omniscience is incomprehensible, the psalmist finds it a source of comfort (139:1-5). All the “treasures of wisdom and knowledge” are hidden in Christ (Col 2:3); therefore, the Christian is told to bring every thought captive to obey Christ (2 Cor 10:5). Christian sanctification includes renewal in knowledge to become more like Christ (Col 3:10).<\/p>\n<p>God’s <em>wisdom<\/em> indicates that he uses his knowledge in the best possible manner to achieve his goals. God’s works are varied, but they are all done in wisdom (Ps 104:24). “The <span>Lord<\/span> by wisdom founded the earth” (Prv 3:19); his providence also displays his wisdom (Gn 50:20). Redemption through Jesus Christ reveals God’s wisdom (1 Cor 1:24) and awakens awe and praise (Rom 11:33-36). Human beings should seek wisdom (Prv 3:21)—wisdom rooted in the fear of God (Jb 28:28; Ps 111:10; Prv 9:10). Christians are said to be “wise in Christ” (1 Cor 4:10), and Christ charges them to act wisely (Mt 10:16), thus emulating the wisdom of God.<\/p>\n<p>God’s <em>veracity<\/em> expresses his truthfulness and faithfulness. He is the truth and he is faithful to himself, to his Word, and to his promises (2 Tm 2:13). “God is light and in him is no darkness at all” (1 Jn 1:5); therefore, his followers are to walk in the light (vv 6-7). Jesus is “the way, and the truth, and the life” (Jn 14:6); hence, Christians are to walk in the truth and show faithfulness in their lives.<\/p>\n<h5>Moral Attributes<\/h5>\n<p>The most comprehensive description of God’s moral character is his <em>goodness.<\/em> God deals bountifully and kindly with all his creatures. He is “good to all” (Ps 145:9). Jesus insisted that “no one is good but God alone” (Mk 10:18; Lk 18:19). The redeemed praise God for his goodness (1 Chr 16:34; 2 Chr 5:13; Pss 106:1; 107:1; 118:1; 136:1; Jer 33:11) and are called upon to emulate this divine characteristic (Mt 5:45; Lk 6:27-36).<\/p>\n<p>God’s <em>love<\/em> is the heartbeat of the gospel. Perfect love flows among the Persons of the Trinity (Jn 3:35; 17:24). At Sinai God revealed himself as abounding in steadfast love and faithfulness (Ex 34:6-7), and all his covenantal relations with Abraham’s descendants showed his steadfast love. The chief manifestation of God’s love was the sending of his Son, Jesus Christ (Jn 3:16). The apostle John, who declared that “God is love,” pointed to the cross to indicate what that love really meant: “he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:8, 10).<\/p>\n<p>God’s love shown to undeserving sinners is called <em>grace<\/em> (Eph 1:6-8; 2:7-9; Ti 3:4). <em>Mercy<\/em> is God’s love (sometimes his goodness) shown to those in misery and distress. God is <em>longsuffering<\/em> or patient in his love; he gives time for repentance.<\/p>\n<p>God’s <em>holiness<\/em> depicts the moral purity and excellence of God. The description of Jesus’ holiness is applicable to each of the Persons of the Trinity: “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26). The root idea of holiness is to be separate or set apart. Because of his inherent holiness, God is distinct from everything impure or unholy. God alone is holy; his name is holy, and he bears the name the “Holy One” (Pss 78:41; 89:18; 99:3, 9; 111:9; Is 12:6; Jer 51:5; Rv 15:4). Angels praise God’s holiness (Is 6:3; Rv 4:8). Objects, places, and people are called holy when set apart for the worship of God. Because God is holy, his people are called to holiness (Lv 11:44-45; 19:2; 1 Pt 1:14-15). God’s discipline of his people is aimed at making them share his holiness (Heb 12:10). The holiness of God is so prominent in Scripture that some have (mistakenly) regarded it as God’s chief attribute.<\/p>\n<h5>Volitional Attributes<\/h5>\n<p>God’s <em>sovereignty<\/em> indicates the divine authority with which he rules the entire creation and in his sovereign good pleasure does whatever he wills. God is King over the entire creation, and he rules the destiny of human beings and nations. He restores his kingdom through Jesus Christ; the risen Lord revealed that all authority in heaven and on earth was given to him (Mt 28:18). Election to salvation in Christ is “according to the purpose of him who accomplishes all things according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). God’s sovereign will, though free, is not arbitrary; it is righteous and holy. He created the world and gave his law as the rule for his people’s lives; he covenants, blesses, and judges. God is the “King of kings and Lord of lords” (1 Tm 6:15); he calls all his subjects to obedient love (Dt 6:4-5; Mt 22:37-40; 1 Jn 5:3).<\/p>\n<p>God’s <em>sovereign power<\/em> means that he is without bounds or limit in ability; he is <em>omnipotent<\/em> or almighty (Rv 4:8). By his powerful word, he created all things, and upholds “the universe by his word of power” (Heb 1:3). There is nothing too hard for the Lord God Almighty (Gn 18:14; Jer 32:27; Mt 19:26); he keeps his gracious covenant and fulfills all his promises (Lk 1:37; 2 Tm 2:13; Heb 6:18). The gospel is “the power of God for salvation” (Rom 1:16), for Christ is “the power of God” to save (1 Cor 1:24). Hence, believers must come to know “the immeasurable greatness of his power in us who believe, according to the working of his great might which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places” (Eph 1:19-20, <span>rsv<\/span>).<\/p>\n<h5>God’s Glory<\/h5>\n<p>All the attributes of God are summarized in Scripture’s references to the <em>glory<\/em> of God. The majesty, splendor, beauty, and brilliance of God who dwells in unapproachable light are expressed by this indefinable term. The God of glory appeared to our father Abraham (Acts 7:2); God showed his glory to Moses (Ex 33:18-19; 34:6-7). The God of the Lord Jesus Christ is the Father of glory (Eph 1:17). The heavens declare the glory of God (Ps 19:1); the majesty and glory of God fill heaven and earth (8:1). When finally every tongue shall confess Jesus as Lord, it will be for the glory of God the Father (Phil 2:11). Human beings were created for God’s glory, and Christian believers are instructed to do everything for the glory of God (1 Cor 10:31), thus reflecting in themselves his inherent glory.<\/p>","summary_ro":"GOD, Being and Attributes of Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption. According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Ac...","summary_en":"GOD, Being and Attributes of Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption. According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Ac...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":7261,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Commandment, the New","title_en":"Commandment, the New","content_ro":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","content_en":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","summary_ro":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","summary_en":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59221,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:23","title_en":"Study Note: 1 Ioan 3:23","content_ro":"<p><strong>3:23-24<\/strong> John here gives a new criterion for discerning who has the Spirit. The Spirit is not the possession of an elite who are enlightened without their lives being changed. Instead, the Spirit comes to all believers and stimulates obedient discipleship (Gal 5:22-23).<\/p>","content_en":"<p><strong>3:23-24<\/strong> John here gives a new criterion for discerning who has the Spirit. The Spirit is not the possession of an elite who are enlightened without their lives being changed. Instead, the Spirit comes to all believers and stimulates obedient discipleship (Gal 5:22-23).<\/p>","summary_ro":"3:23-24 John here gives a new criterion for discerning who has the Spirit. The Spirit is not the possession of an elite who are enlightened without their lives being changed. Instead, the Spirit comes to all believers and stimulates obedient discipleship (Gal 5:22-23).","summary_en":"3:23-24 John here gives a new criterion for discerning who has the Spirit. The Spirit is not the possession of an elite who are enlightened without their lives being changed. Instead, the Spirit comes to all believers and stimulates obedient discipleship (Gal 5:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86847,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:23","title_en":"Study Note: 1 Ioan 3:23","content_ro":"<p><strong>3:23-24<\/strong> John here gives a new criterion for discerning who has the Spirit. The Spirit is not the possession of an elite who are enlightened without their lives being changed. Instead, the Spirit comes to all believers and stimulates obedient discipleship (Gal 5:22-23).<\/p>","content_en":"<p><strong>3:23-24<\/strong> John here gives a new criterion for discerning who has the Spirit. The Spirit is not the possession of an elite who are enlightened without their lives being changed. Instead, the Spirit comes to all believers and stimulates obedient discipleship (Gal 5:22-23).<\/p>","summary_ro":"3:23-24 John here gives a new criterion for discerning who has the Spirit. The Spirit is not the possession of an elite who are enlightened without their lives being changed. Instead, the Spirit comes to all believers and stimulates obedient discipleship (Gal 5:22-23).","summary_en":"3:23-24 John here gives a new criterion for discerning who has the Spirit. The Spirit is not the possession of an elite who are enlightened without their lives being changed. Instead, the Spirit comes to all believers and stimulates obedient discipleship (Gal 5:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114473,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:23","title_en":"Study Note: 1 Ioan 3:23","content_ro":"<p><strong>3:23-24<\/strong> John here gives a new criterion for discerning who has the Spirit. The Spirit is not the possession of an elite who are enlightened without their lives being changed. Instead, the Spirit comes to all believers and stimulates obedient discipleship (Gal 5:22-23).<\/p>","content_en":"<p><strong>3:23-24<\/strong> John here gives a new criterion for discerning who has the Spirit. The Spirit is not the possession of an elite who are enlightened without their lives being changed. Instead, the Spirit comes to all believers and stimulates obedient discipleship (Gal 5:22-23).<\/p>","summary_ro":"3:23-24 John here gives a new criterion for discerning who has the Spirit. The Spirit is not the possession of an elite who are enlightened without their lives being changed. Instead, the Spirit comes to all believers and stimulates obedient discipleship (Gal 5:22-23).","summary_en":"3:23-24 John here gives a new criterion for discerning who has the Spirit. The Spirit is not the possession of an elite who are enlightened without their lives being changed. Instead, the Spirit comes to all believers and stimulates obedient discipleship (Gal 5:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142099,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Ioan 3:23","title_en":"Study Note: 1 Ioan 3:23","content_ro":"<p><strong>3:23-24<\/strong> John here gives a new criterion for discerning who has the Spirit. The Spirit is not the possession of an elite who are enlightened without their lives being changed. Instead, the Spirit comes to all believers and stimulates obedient discipleship (Gal 5:22-23).<\/p>","content_en":"<p><strong>3:23-24<\/strong> John here gives a new criterion for discerning who has the Spirit. The Spirit is not the possession of an elite who are enlightened without their lives being changed. Instead, the Spirit comes to all believers and stimulates obedient discipleship (Gal 5:22-23).<\/p>","summary_ro":"3:23-24 John here gives a new criterion for discerning who has the Spirit. The Spirit is not the possession of an elite who are enlightened without their lives being changed. Instead, the Spirit comes to all believers and stimulates obedient discipleship (Gal 5:22-23).","summary_en":"3:23-24 John here gives a new criterion for discerning who has the Spirit. The Spirit is not the possession of an elite who are enlightened without their lives being changed. Instead, the Spirit comes to all believers and stimulates obedient discipleship (Gal 5:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65462,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67748,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"By Faith","title_en":"By Faith","content_ro":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","content_en":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","summary_ro":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","summary_en":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93088,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95374,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"By Faith","title_en":"By Faith","content_ro":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","content_en":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","summary_ro":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","summary_en":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120714,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123000,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"By Faith","title_en":"By Faith","content_ro":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","content_en":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","summary_ro":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","summary_en":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148340,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150626,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"By Faith","title_en":"By Faith","content_ro":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","content_en":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","summary_ro":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","summary_en":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":19670,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Teachings of Jesus Christ","title_en":"Teachings of Jesus Christ","content_ro":"<h3>JESUS CHRIST, Teachings of<\/h3>\n<p>Because of the wide variety of forms in which the teachings of Jesus have been preserved, it is difficult to bring out the essence of that teaching in a systematic way. Jesus did not present us with a theological system. His words were essentially practical in intent. Yet from all the variety of sayings it is possible to extract a clear idea of what Jesus thought about a number of important issues. What was his teaching about God? What did he think about himself? What did he mean when he spoke about the kingdom? What light does his teaching throw on the meaning of his death? What did he say about the Holy Spirit? How did he describe human beings and their needs? Did he anticipate the Christian church? Did he teach anything about the end of the world? What were the main features of his moral teaching? The following sections will seek to answer these important questions.<\/p>\n<p>Preview<\/p>\n<p>• Teachings about God<\/p>\n<p>• Teachings about Himself<\/p>\n<p>• Teachings about the Kingdom of God<\/p>\n<p>• Teachings about His Own Death<\/p>\n<p>• Teachings about the Holy Spirit<\/p>\n<p>• Teachings about Humanity<\/p>\n<p>• Teachings about the Church<\/p>\n<p>• Teachings about the Future<\/p>\n<p>• Teachings about Moral Issues<\/p>\n<p class=\"h2\" id=\"TeachingsaboutGod\">Teachings about God<\/p>\n<p>Anyone who comes to the teachings of Jesus after reading the OT will at once recognize that much of his teaching about God is the same. Since Jesus, as all orthodox Jews of his day, accepted the testimony of the OT as inspired, it is not surprising that his approach to God was similar. This is especially true of his assumption that God was Creator. He taught a special providential care over the created order and affirmed that God watched over such small creatures as the sparrow (Mt 10:29). There is no support in the teachings of Jesus for the view that God is uninterested in the world he made.<\/p>\n<p>One of the most characteristic titles Jesus used for God was Father. This was not new, for the idea occurs in the OT, where God is seen as Father of his people Israel. This kind of fatherhood was national rather than personal. In the intertestamental period the Jews came to regard God as so holy that he was removed from direct contact with human affairs. There had to be mediators between God and people. This exalted notion of God was not conducive to the idea of God as Father, and it is against this background that the uniqueness of the personal fatherhood of God in the teaching of Jesus must be seen. There is some evidence in Judaism that prayer to God as “Our Father” was known, but what distinguishes Jesus’ teachings from that of his contemporaries is that the fatherhood of God was central to what he taught.<\/p>\n<p>The father-son relationship is particularly vivid in John’s Gospel, where Jesus as Son is seen to be in close communion with God as Father. This comes out strongly in Jesus’ prayer in John 17 and in the frequent assertions that the Father had sent the Son and that the Son was doing the will of the Father. It is this strong relationship between God and Jesus in terms of fatherhood and sonship that led Jesus to teach men to approach God in the same way. The Lord’s Prayer at once recognizes this in its opening words. It is particularly important to note that “Our Father” precedes “hallowed be thy name,” for the more intimate idea prepares the way for the more remote. Jesus never taught men to approach God with terror.<\/p>\n<p>Although there is a connection between the way in which Jesus addressed God as Father and the way in which he taught his disciples to approach God, there is also a distinction. Jesus spoke of “my Father and your Father” when he appeared to Mary Magdalene after his resurrection (Jn 20:17), but he did not say “our Father.” His sonship was unique, for he claimed that he and the Father were one (Jn 10:30).<\/p>\n<p>In the Sermon on the Mount, Jesus assured his followers that their heavenly Father knows about their needs (Mt 6:32; Lk 12:30), on the strength of which they are exhorted not to be anxious. This gives some insight into the way in which Jesus’ teachings about God has a bearing on practical issues.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHimself\">Teachings about Himself<\/p>\n<p>What Jesus said about himself is of great importance, for this undoubtedly formed the basis of what the early church came to teach about him.<\/p>\n<p>Jesus used certain titles of himself or accepted them as descriptions of himself when they were used by others. The most widely used is Son of Man. This title was used by Jesus to refer to himself but was not used by anyone else. It was used, moreover, in several different kinds of sayings. Sometimes the sayings related directly to the public ministry of Jesus, like the saying that the Son of Man was Lord of the Sabbath (Mk 2:28), or that the Son of Man had authority to forgive sins (v 10). Sometimes the sayings had a direct bearing on the Passion, as when Jesus said that the Son of Man must suffer many things (Mk 8:31; note that Mt 16:21 has “he” instead of “Son of Man”). At other times the reference is to a future appearance, as when Jesus declared to the high priest that he would see the Son of Man sitting at the right hand of Power and coming on the clouds of heaven (Mk 14:62). What did Jesus mean by the title, and why did he use it?<\/p>\n<p>The title “Son of Man” had been used before. The phrase occurs in Psalm 8:4, where it refers to man or humans. Again, the expression is used many times in Ezekiel as a mode of address to the prophet, but here also it means man. A rather different use occurs in Daniel 7:13, where one like a son of man comes with the clouds before the Ancient of Days. There is a strong similarity between this passage and the words of Jesus in Mark 14:62. But an important difference is that whereas Son of Man becomes a title in Mark, it is not so in Daniel. There is some evidence for the title in Jewish apocalyptic literature (e.g., in the Similitudes of Enoch), where it represents a preexistent being who will come to judge and overthrow the enemies of God. It seems evident from this that Jesus’ use of Son of Man as a title is unique.<\/p>\n<p>The Son of Man sayings are distributed throughout the four Gospels, and there are no appreciable differences in their uses. What is at first astonishing is that though the title is so widespread in the Gospels on the lips of Jesus, it never became a name by which Jesus was known by the early Christians. In fact, only in Acts 7:56 does the title appear, in this case used by Stephen. It is clear, therefore, that it had a special meaning for Jesus that it did not have for others. There is no doubt that he was referring to himself and not to someone else, as a careful study of all the Son of Man sayings shows. Those who think that Jesus was referring to someone else arrive at this conclusion only after first dispensing with some of the sayings. The most probable reason why he used the title Son of Man was because he wanted to avoid a term like Messiah, which carried with it too many political overtones. But what did Son of Man mean to Jesus? It is rich with the idea of humanness, possibly allusions to Daniel’s “son of man,” and perhaps a touch of the Suffering Servant idea from Isaiah 53. It is most likely that Jesus saw it in terms of his mission in a way that his hearers could not fully appreciate. It is also probable that the early church preferred Messiah because this title carried the meaning of a royal deliverer; also, after the death of Jesus, there would be no further fear of political misunderstanding.<\/p>\n<p>The term Messiah, or Christ, does not belong strictly to the teachings of Jesus, since he himself never used it. The most striking instance where he accepted the ascription of Messiah was in Peter’s confession at Caesarea Philippi. All the synoptic Gospels record the confession “You are the Christ,” while Matthew adds the significant comment by Jesus that flesh and blood had not revealed it but “my Father who is in heaven” (Mt 16:17). He certainly accepted the confession and regarded it as revelation. One other case in the Synoptics where he does not specifically refute messiahship is his answer to the high priest’s question “Are you the Messiah?” (Mk 14:61). In John’s Gospel, Andrew tells Peter that he had found the Messiah (Jn 1:41); the woman at Samaria talks to Jesus, and he reveals that he is the Messiah (4:25-26). There was a widespread expectation among the Jews that a deliverer would come to overthrow their political enemies, the Romans. There were various ideas about his origin (a military leader or a heavenly warrior) and his methods (the Zealots believed that deliverance could come only through armed revolution). The reticence of Jesus concerning messiahship is therefore readily understandable.<\/p>\n<p>Another title of utmost importance is Son of God, although it occurs mainly in John’s Gospel. That both Mark and John regarded Jesus in this light is clear from explicit statements in their Gospels (cf. Mk 1:1; Jn 20:30-31). There are certainly passages where Messiah is linked with Son of God and where Jesus rejects neither title (cf. Mt 16:16). But in the teachings of Jesus one passage makes abundantly clear the special relationship that Jesus had with God as Son—namely, Matthew 11:27 (also Lk 10:22, a parallel passage), where Jesus implies that he is the Son of the Father.<\/p>\n<p>Many similar passages in John’s Gospel are, however, more explicit. The Son is unquestionably preexistent, because he knows he came from the Father and returns to the Father. It is not possible from the many references to sonship in John’s Gospel to come to any other conclusion than that Jesus regarded himself as divine. It is particularly important to note that it is also in this Gospel that Jesus is portrayed most clearly in his human nature with its attendant weaknesses. Nowhere in the teachings of Jesus did he explain how God could become man, but he assumed this as a fact. He taught with the authority of God.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheKingdomofGod\">Teachings about the Kingdom of God<\/p>\n<p>No one can read the synoptic Gospels without being impressed with the frequency with which the expression “kingdom of God” (or of heaven) occurs. It was clearly an important theme in the whole teaching of Jesus. It is less evident in John’s Gospel but is nevertheless still present. Many of the parables of Jesus are specifically called parables of the kingdom. Jesus’ concept of the kingdom provided a foundational idea to the Christian gospel.<\/p>\n<p>The main idea is the rule of God over people rather than a realm that belongs to God. In other words, the emphasis is on the active reigning of the King. This is important because it means that the kingdom is inextricably affected by relationships between the members and the King. It also means the kingdom will not be expressed in institutional terms.<\/p>\n<p>There is one problem with the kingdom teachings that must be faced: its timing. Some sayings imply that it is already present, while others suggest that it will not come until the future. Some scholars disavow the idea that present and future can be held together; therefore, they reject one and concentrate on the other. Those who maintain a present understanding of the kingdom developed the idea of a social gospel, since Christianity was defined as the establishment of the kingdom of God on earth. According to this view, there is no place for a future arrival of the kingdom. On the other hand, some have denied altogether the present aspect and concentrate on the future. In this case, it is difficult to see in what sense the kingdom teachings are relevant.<\/p>\n<p>Yet others have insisted that since both present and future aspects are found in the Gospel records, no explanation is satisfying that denies one at the expense of the other. One possible solution is to regard the present aspects as applying to this age but as not reaching their fulfillment until the future establishment of the kingdom. A similar solution, expressed differently, is to maintain that the reality is a future kingdom but that it has spilled over into the present. Jesus intentionally included both present and future aspects.<\/p>\n<p>That the kingdom was a theme of common interest is clear from Luke 17:20-21, where the Pharisees asked Jesus when it was coming. His answer, that it was among them, shows unmistakably a present idea. This is equally true of the statement that in the exorcism of evil spirits the kingdom had arrived (Mt 12:28; Lk 11:20). Moreover, Jesus mentioned that the kingdom has been forcefully advancing (Mt 11:12), by which he did not mean by revolutionary methods, although he clearly implied that something dynamic was already happening. This idea of dynamic power is one of the most characteristic features of the kingdom. Jesus spoke of binding the strong, armed man (Lk 11:21-22), which shows that in his ministry he expected to give a powerful demonstration against the forces of darkness.<\/p>\n<p>It is evident that the kingdom Jesus proclaimed was a kingdom in which God was supreme. It was inseparably linked with his redemptive mission, in which God was bringing spiritual deliverance to his people. Moreover, the kingdom teachings of Jesus cannot be regarded in isolation. It is part of the total message; no part of that message can be divorced from any other part without distorting the whole.<\/p>\n<p>The clearest teachings on the future aspect of the kingdom are to be found in some of the parables (Mt 13) and in the discourse on the Mt of Olives (Mt 24–25; Mk 13; Lk 21). In the latter, Jesus spoke of the future using imagery drawn from Jewish literature, like the references to clouds, to glory, and to angels in relation to the coming of the Son of Man (Mk 13:26-27). In Matthew’s account there is reference to a trumpet call, another familiar feature (Mt 24:31).<\/p>\n<p>Various features from the kingdom parables give the clearest idea of the nature of the kingdom. Membership in the kingdom is not considered to be universal, for in the parable of the sower not all the soils are productive. The same separation is seen in the parable of the tares and the parable of the dragnet. The tares are destroyed and only the wheat is harvested, while the bad fish are discarded. The members of the kingdom are those who hear and understand the word of the kingdom (Mt 13:23). It is clear, therefore, that a response is necessary if the benefits of the kingdom are to be enjoyed.<\/p>\n<p>There is an emphasis on growth in the parable of the mustard seed, where rapid development occurs from small beginnings. The parables of the treasure and the pearl are intended to underline the value of the kingdom. The universal character of the kingdom comes out sharply in the parable of the vineyard, where the kingdom is said to be taken away from the Jews and given to another “nation,” presumably an allusion to the Gentiles (Mt 21:43). This is in line with the great commission Jesus gave to his disciples to preach to all nations (28:19). A universal kingdom would certainly be entirely different from the messianic kingdom idea of Judaism, in which Israel was to be the central unit. It is not easy to appreciate how revolutionary the idea was of a worldwide kingdom with Gentiles and Jews on the same footing.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHisOwnDeath\">Teachings about His Own Death<\/p>\n<p>The announcement of the kingdom must be linked with Jesus’ approach to his own death. Did Jesus see his death as an integral part of his mission? Some have maintained that he ended his life in disillusionment, but a brief survey of his teaching about his own destiny is sufficient to dispel such a theory. To the further question, “What meaning did Jesus attach to his forthcoming death?” he gave a series of passing indications that, when taken together, supply us with a basis on which to reconstruct some idea of the place of his death within the entire range of his mission.<\/p>\n<p>It is important to note that many times Jesus showed his awareness that details of his life were a fulfillment of Scripture (cf. Mt 26:24, 56; Mk 9:12; Lk 18:31; 24:25-27, 44-45). In all the instances cited, the suffering of Jesus is referred to as the subject of OT prophecy. This must mean that he had reflected on OT predictions and recognized that they could be fulfilled only through his own sufferings. In this case the Passion must be regarded as an indispensable part of Jesus’ consciousness of his own mission.<\/p>\n<p>This emphasis on fulfillment of Scripture is also seen in John’s Gospel. His statement that the Son of Man must be lifted up even as Moses lifted up the serpent (Jn 3:14) illustrates this point. Most of the passages where fulfillment of Scripture is mentioned are the comments of the Evangelist, John. But there can be no doubt that the fulfillment motive played a vital part both in Jesus’ own understanding of his mission and in the early Christians’ understanding of his death. In this connection, some hold that John puts more stress on the Incarnation as a means of salvation in that he sees it as an illumination of the mind. But this is only part of the truth, for there is more on the meaning of the death of Jesus in John’s Gospel than in the others.<\/p>\n<p>The Gospels emphasize the divine necessity of the death of Jesus. In addition to the fulfillment motive, the idea of necessity is strong in the first prediction by Jesus of his approaching death. In John’s Gospel Jesus speaks of his “hour” several times in the earlier stages of his ministry as “not yet,” but in the later stages as having arrived. There is a sense of definite movement toward a climax, the hour undoubtedly being the hour of the Passion (cf. Jn 17:1). There is not room for any disillusionment here. Jesus knew that only through the hour of death could the Father be glorified. The climax was according to an orderly plan.<\/p>\n<p>Jesus evidently regarded his death as in some ways a sacrifice. The clearest indication of this is in the words of institution at the Last Supper. The cup is connected with the blood of the new covenant, which is said to be for the “remission of sins” (Mt 26:26-28). No explanation is given of the way in which the coming death, signified by the broken bread and poured-out wine, would bring about forgiveness of sins. But the immediate realization by the early church that Christ died for our sins (cf. 1 Cor 15:3) shows that the importance of what Jesus said had been clearly grasped. The new covenant idea is parallel to the old covenant, which according to Exodus 24 was sealed with sacrificial blood; there can be little doubt that Jesus had this in mind when he spoke the words about the new covenant. It was also akin to the ideas expressed in Jeremiah 31, referring to a covenant written on the heart rather than graven in stone.<\/p>\n<p>Another aspect of the death of Christ seen especially in John’s Gospel is the sense of completion that went with it. In Jesus’ prayer in John 17, as he faces the cross, he declares that he has finished the work that the Father had given him to do (Jn 17:4). This is reinforced by the cry from the cross, “It is finished,” which only John records (19:30). This sense of accomplishment gives an air of triumph to what might otherwise have been considered a disaster.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheHolySpirit\">Teachings about the Holy Spirit<\/p>\n<p>At several of the major events in the life of Jesus, the Evangelists note the activity of the Spirit (e.g., the Virgin Birth, the Baptism, the Temptation). It is to be expected, therefore, that Jesus would have instructed his disciples about the Spirit. However, there is surprisingly little in the synoptic Gospels on this theme. Most of the teachings come from John’s Gospel.<\/p>\n<p>When Jesus began his preaching ministry in Nazareth, according to Luke, he read the statement in Isaiah 61:1-2 about the Spirit of God and applied it to himself. He saw his ministry as being inaugurated by the Spirit. This becomes clear in the way in which he responded to the charge that he cast out demons by means of Beelzebub, prince of the demons. He identified the reality of the coming of the kingdom by the fact that he was casting out evil spirits by the Spirit of God (Mt 12:28). He was, moreover, sensitive to the seriousness of blaspheming the Spirit, which he implies his accusers were in danger of doing. Whatever he did in his ministry he saw as an activity of the Spirit, and this was especially so in the contest with evil spirits.<\/p>\n<p>While warning his disciples that they would meet with opposition, Jesus assured them of the Spirit’s support when they were forced to appear before kings or governors (Mt 10:19-20; Mk 13:11). Indeed, he told them that the Spirit would speak through them, thus emphasizing that he expected a continuation of the Spirit’s activity in the future. Luke records one instance in which Jesus comments on what fathers will do for their children and asks whether God will not give the Holy Spirit to those who ask (Lk 11:13). The assumption is that God regards the Holy Spirit as the best gift to give his children. On yet another occasion, Jesus recognized that David was inspired by the Holy Spirit when he wrote Psalm 110 (Mk 12:36), reflecting Jesus’ belief in the Spirit’s agency in the production of Scripture.<\/p>\n<p>The Gospel of John provides a more detailed development of what Jesus taught about the Spirit. Teachings about the Spirit are usually linked to Jesus’ teachings about giving eternal life to those who believe in him and receive him. At the same time he spoke of the new birth and eternal life to Nicodemus, Jesus also spoke of the Spirit (Jn 3:3-8, 15-16). When he spoke of water of life to the Samaritan woman, he also spoke of the Spirit (4:14, 23-24). The same holds true for the discourses on the bread of life (6:48-63) and river of life (7:37-39). Throughout the Gospel, Jesus declares to various people that he can give them eternal life if they would believe in him. He promises them the water of life, the bread of life, and the light of life, but no one could really partake of these until after the Lord was resurrected. As a foretaste, as a sample, they could receive a certain measure of life via the Lord’s words, because his words were themselves spirit and life (6:63), but it was not until the Spirit would become available that the believers could actually become the recipients of the divine, eternal life.<\/p>\n<p>After the Lord’s discourse in John 6 (a discourse that was very troubling and offensive to most of his disciples), Jesus said, “It is the Spirit who gives eternal life” (6:63). When the Spirit became available, they could have life. Again, Jesus offered the water of life—even life flowing like rivers of living water—to the Jews assembled at the Feast of Tabernacles. He told them to come and drink of him. But no one could, then and there, come and drink of him. So John added a note: “This He spoke of the Spirit, . . . for the Spirit was not yet given, because Jesus was not yet glorified” (7:39, <span>nasb<\/span>). Once Jesus would be glorified through resurrection, the Spirit of the glorified Jesus would be available for men to drink. In John 6, Jesus offered himself as the bread of life to be eaten by men; and in John 7, he offered himself as the water of life to refresh men. But no one could eat of him or drink of him until the Spirit of the glorified Jesus was made available, as was intimated in John 6:63 and then stated plainly in John 7:39.<\/p>\n<p>In John 14:16-18, Jesus went one step further in identifying himself with the Spirit. He told the disciples that he would give them another Comforter. Then he told them that they should know who this Comforter was because he was, then and there, abiding with them and would, in the near future, be in them. Who else but Jesus was abiding with them at that time? Then after telling the disciples that the Comforter would come to them, he said, “I am coming to you.” First he said that the Comforter would come to them and abide in them, and then in the same breath he said that he would come to them and abide in them (see 14:20). In short, the coming of the Comforter to the disciples was one and the same as the coming of Jesus to the disciples. The Comforter who was dwelling with the disciples that night was the Spirit in Christ; the Comforter who would be in the disciples (after the resurrection) would be Christ in the Spirit.<\/p>\n<p>On the evening of the resurrection, the Lord Jesus appeared to the disciples and then breathed into them the Holy Spirit. This inbreathing, reminiscent of God’s breathing into Adam the breath of life (Gn 2:7), became the fulfillment of all that had been promised and anticipated earlier in John’s Gospel. Through this impartation, the disciples were regenerated and indwelt by the Spirit of Jesus Christ. This historical event marked the genesis of the new creation. Jesus could now be realized as the bread of life, the water of life, and the light of life. The believers now possessed his divine, eternal, risen life. From that time forward, Christ as Spirit indwelt his believers. Thus, in his first epistle John could say, “We know he lives in us because the Holy Spirit lives in us” (1 Jn 3:24).<\/p>\n<p>The indwelling Spirit helped the disciples remember Jesus’ words and actions (Jn 14:26) so that they could teach and write about them with acumen. This means that Jesus did not intend that the preservation of his teachings should be left to chance. All too often theories attempting to explain the way in which the traditions about Jesus and his teachings were transmitted in the period before there were any written Gospels are suggested without any reference to the Holy Spirit. It is not acceptable to concentrate on so-called laws of oral tradition and pay no attention to the unique factor in this case—the Holy Spirit. It is part of the Spirit’s mission to preserve and transmit the teaching of Jesus. What Jesus says in this passage about the Spirit has far-reaching significance for the formation of the Gospels.<\/p>\n<p>Another important function is the activity of the Spirit in the world. Jesus made it clear that the Spirit would convict of sin, of righteousness, and of judgment (Jn 16:8). Without the activity of the Spirit, there would be no possibility of the disciples making any impact on the world. Nevertheless, Jesus warned that the world could not receive the Spirit because it did not know him (14:17). The mystery of the Spirit is that he dwells in every believer. This indwelling aspect is of great importance and was particularly developed in the writings of Paul.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHumanity\">Teachings about Humanity<\/p>\n<p>Jesus taught about God’s providential care over all human beings. A person’s hairs are all numbered (Mt 10:30), which is a vivid way of saying that God is concerned about the details of human life. But God is far more concerned with the eternal soul. Jesus made it clear that it would be unprofitable for anyone to gain the world and to lose his or her soul (Mt 16:26; Mk 8:36; Lk 9:25). The focus falls on what a person is and not what he or she has. Jesus even said that a maimed body was preferable to a forfeited life (Mk 9:43-47). One’s total fulfillment depends more on one’s spiritual condition than on one’s environment or physical well-being. He was not, of course, unconcerned about people’s physical state, as his many healings show, but his major concern was with people’s relationship with God.<\/p>\n<p>Jesus never viewed humans as isolated individuals. Within God’s community people were expected to have responsibility toward one another. The Sermon on the Mount illustrated this social emphasis in the teaching of Jesus. Those who are merciful to others will obtain mercy (Mt 5:7). There is special commendation for peacemakers (v 9). The disciples of Jesus are expected to bring light to others (v 16). They are expected to give more than expected (v 40). Jesus is clearly saying that people have responsibility beyond themselves.<\/p>\n<p>The relation of people to God is one of dependence. Jesus taught men and women to pray to God for daily bread (Mt 6:11) as a reminder that they cannot be wholly self-sufficient. He allowed no place in his teaching for humans to boast in their own achievements.<\/p>\n<p>Jesus had some specific things to say about home life. He accepted the sanctity of the marriage contract (Mt 5:31-32; cf. 19:3-9) and therefore showed a high regard for the honor and rights of the wife. It was more in his actions and attitudes rather than his specific teachings that Jesus showed his regard for the status of women. When he spoke of men, he often used the term in the sense of people, including both men and women. There is no suggestion that in matters of faith women were in the least inferior to men. Moreover, Luke points out how many women supported Jesus and his disciples in their travels.<\/p>\n<p>Jesus had a high view of the human potential but also acknowledged their present condition. The stress on repentance (Mt 4:17) shows a sinfulness of which people need to repent. This sense of need is implicit in the instances where Jesus pronounces forgiveness (e.g., to the paralytic, Mt 9:1-8; and to the woman who anointed him, Lk 7:47-48). In the Lord’s Prayer, Jesus instructs his disciples to pray for forgiveness (Mt 6:12; Lk 11:4). He takes for granted that they need it and desire to obtain it.<\/p>\n<p>Jesus gives no support to any self-righteousness in men or women. This is the burden of his criticism of the religious leaders in various sayings, but particularly in Matthew 23. He was critical of Jewish teachers because they placed so much importance on works of merit as contributing to salvation. His whole approach depended on humans casting themselves on the mercy of God. This is vividly illustrated in the parable about the Pharisee and the tax collector at prayer (Lk 18:10-14). It was the latter who threw himself on the mercy of God and who was commended by Jesus.<\/p>\n<p>Undoubtedly, Jesus regarded sin as universal. He never suggested that there was anyone who was exempt from it. The major concept of sin in his teachings was alienation from God. This comes out clearly in John’s Gospel, with its strong antithesis between light and darkness, life and death (cf. Jn 5:24). Indeed, the “world” in John’s Gospel represents the system that takes no account of God. But sin is also seen as enslavement to Satan. The life and teachings of Jesus are seen against the background of spiritual conflict. Jesus can even say to his opponents, “You are of your father the devil” (Jn 8:44). He assumes throughout that there are hostile forces bringing man into subjection.<\/p>\n<p>In the parable of the prodigal son, sin against God is linked with sin before the father. In other words, it is regarded in terms of rebellion and revolt (Lk 15:21). This is a different assessment of the son’s offense than the one arrived at by the elder brother, who could see it only in terms of property. The view that humans are essentially in a state of rebellion against God is a basic tenet of Paul’s theological position, and it is important to note that it finds its root in the teachings of Jesus.<\/p>\n<p>There is no question that Jesus had much to say about condemnation. Those who did not believe and were therefore outside the provision of salvation that Jesus had made are declared to be already condemned (Jn 3:18). At various times Jesus mentioned judgment to come, which shows that a person’s destiny is related to his or her present spiritual condition. Against this background of humanity’s spiritual need, the whole mission of Jesus must be seen. A person, if left to himself or herself, would be totally unable to achieve salvation, but Jesus came to offer eternal life to those who believe in him (Jn 3:16).<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheChurch\">Teachings about the Church<\/p>\n<p>Some have supposed that Jesus did not predict that there would be a church. But on two occasions he used the word “church,” which means a people called out by God. On one of the occasions—at Caesarea Philippi—Jesus told Peter that he would build his church upon the rock (Mt 16:16-19). It seems most probable that “rock” was intended to link the foundation of the church to Peter’s particular confession about Jesus. It is certain that the later church was a community that affirmed that Jesus was the Christ, the Son of the living God. It is important to note that it is Christ himself who is the builder of the church. He assured his disciples that it would be impregnable (the gates of hades would not overcome it). Moreover, one of the functions of the church was to proclaim forgiveness of sins, and this is implied in what Jesus said to Peter. That the words were not intended to refer exclusively to him is clear from Matthew 18:18, where similar words were addressed to all the disciples. The church, according to Matthew 18:17, was to be a community that could settle disputes between believers.<\/p>\n<p>In addition to these specific references to the church, Jesus assumed that his followers would meet together in his name (Mt 18:19-20). In his final words in Matthew’s account, he commissioned them to teach what he had taught them and to baptize new disciples (Mt 28:19-20). He promised his presence would be with them. The command to baptize was reinforced by Jesus’ own example in submitting to John’s baptism. One other special rite that Jesus expected his disciples to observe was the Lord’s Supper. His instructions about this presuppose a later community that could observe it. Since the form of words used in the institution point to the meaning of the death of Christ, it is clear that Jesus intended the future community to be frequently reminded of the center of the faith. The Christian church was to be a group of people who knew that through Christ they had entered into a new relationship with God.<\/p>\n<p>Although there are no references to the church in John’s Gospel, there are certainly hints that support the community idea. Jesus introduced himself as the Shepherd and spoke of his followers as forming a flock (Jn 10:16). The sheep imagery occurs again in this Gospel when Peter is instructed three times by the risen Lord to feed the sheep (Jn 21:15-17). Another figure of speech that Jesus used to bring out the group idea is that of the many branches that draw their life from the vine, and therefore belong to each other because of their common life in the vine.<\/p>\n<p>Jesus recognized that the future community would need the aid of the Spirit. His teachings on this subject laid the foundation for the evident dependence of the early church on the Spirit, as seen in the book of Acts. Finally, it should be noted that there is a close connection between the church and the kingdom, although they are not identical. The kingdom is more comprehensive than the church, which is included within it.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheFuture\">Teachings about the Future<\/p>\n<p>Jesus thought of the kingdom in terms of both present realization and future hope. The future aspect is related to the end of the age. Although he did not spell it out in specific terms, Jesus did not leave his disciples without any knowledge of how the present age would end. He gave firm assurance that he would return at some time in the future.<\/p>\n<p>He told the disciples that the Son of Man would come with his angels in his Father’s glory (Mt 16:27). In the discourse in which he answers the disciples’ question about the end of the world, he speaks again of the Son of Man coming in clouds with power and glory (Mk 13:26), probably drawn from the familiar language of Daniel 7. Jesus described various signs that would precede his own coming. He spoke of wars, conflicts, earthquakes, famines, and disturbances in the heavens. The gospel was to be preached to all nations. At the same time many false Christs would arise.<\/p>\n<p>Jesus gave such details about his return to encourage his disciples in the face of persecution. The future hope had a definitely practical purpose. The disciples were urged to watch. The coming would happen as unexpectedly as a thief in the night. Jesus said that even he himself did not know when the coming would take place (Mk 13:32).<\/p>\n<p>Another important theme affecting the future is emphasized in Jesus’ teachings about resurrection. The Sadducees did not believe in the resurrection of the body. They attempted to trap Jesus with a question about a woman who had been married seven times. They wanted to know whose husband she would be at the resurrection (Mk 12:18-27). Jesus pointed out that there would be no marriage when the dead rise. The Sadducees’ idea about resurrection was clearly wrong. Jesus’ teaching was that the resurrected would be like the angels. There is no doubt about the resurrection of the dead, although no information is given about the resurrection body. Jesus told a story about a rich man and a poor man who both died (Lk 16:19-31). In the afterlife the rich man cries out in torment, while the poor man enjoys a state of blessedness. What is most clear from this is the certainty of the afterlife and the fact of a distinction between the two men, although we are not told on what grounds the distinction is made. Elsewhere in his teachings, Jesus suggested that the most vital requirement is faith in himself. The conversation between Jesus and the dying thief on the cross suggests that paradise for the latter consisted in an awareness of the presence of Jesus (Lk 23:42-43).<\/p>\n<p>The theme of rewards and punishment occurs in many passages. In Matthew 16:27 Jesus says that the Son of Man will reward everyone according to what he or she has done. Those who are worthless are promised punishment in darkness (Mt 25:30). Moreover, Jesus spoke of a day of judgment on which men and women must give an account, even of all their careless words (12:36-37). In the parable of the sheep and the goats, he spoke of a separation that the Son of Man will make when he comes. Those commended are those who have shown concern for the believers (25:31-46).<\/p>\n<p>Among Jesus’ most solemn statements are those that speak of hell. There is no way of getting around his teachings about eternal punishment for the unrighteous (as in Mt 25:41, 46), which is opposite to the eternal life promised to the righteous. He taught that his disciples would have a place prepared for them in heaven (Jn 14:2), and spoke of a Book of Life in which the names of his disciples were written (Lk 10:20).<\/p>\n<p class=\"h2\" id=\"TeachingsaboutMoralIssues\">Teachings about Moral Issues<\/p>\n<p>Much of the teaching of Jesus is concerned with moral issues—so much so that some scholars have concluded that this was the main burden of his teaching. But the moral teachings cannot be considered apart from the many facets of his teachings outlined above. It has been said that there are close parallels between the teachings of Jesus and the moral teachings of Judaism. What is distinctive about Jesus’ teachings about morality is that the motive and power behind moral conduct is not conceived in terms of laws that must be obeyed. Right conduct is seen to be the result of a right relationship with God.<\/p>\n<p>Jesus was himself the pattern for moral behavior. He made clear that his aim was to fulfill the will of God. There is no sense of legalism in his approach to ethical decisions. When—in the Sermon on the Mount—he compared his own teaching with that of Moses, he showed the importance of penetrating to the inner meaning (cf. Mt 5:21-22, 27-28, 31-32). On the face of it, Jesus made more rigorous demands than the Mosaic law, because he was concerned with probing the motives as well as the actions. Many have dismissed the teaching of the Sermon on the Mount as entirely impractical, but Jesus never intended that his teaching would be easy; he set as a target nothing less than the perfection of God himself (Mt 5:48). Nevertheless, he called his yoke easy and his burden light (11:29-30), which suggests that he was not setting out an impossible ethical pattern. It must be remembered that he was not producing a manifesto for society. His concern was that each individual should have powerful motives for right decisions on matters of conduct. His reaction against a rigid application of Sabbath observance at the expense of the welfare of a needy person illustrates this point. Concern for others was rated higher than ritual correctness.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>No account of the life and teachings of Jesus would be complete without some indication of the place that Jesus Christ gained in the developing church. Such a quest naturally takes us outside the scope of the Gospels into the testimony of the book of Acts and Paul’s letters. There we can see whether the predictions of Jesus were fulfilled and whether in fact the early Christians took his teaching seriously. Although there can be no question that Jesus Christ became central to the faith of the early Christians, he was regarded from many points of view. He was seen as Messiah in the sense of a spiritual deliverer, as Lord in the sense of being sovereign over his people, as Servant in the sense of his obedience to suffering, as Son in his relation to his Father. In many ways the full understanding of what and who he was could not have occurred until after the resurrection. Therefore, we find that many facets of his teachings about himself were more fully developed in the reflections of his people. This is true in a special sense of the writings of the apostle Paul.<\/p>\n<p>Many have found a problem in linking the Gospels with their detailed presentation of the acts and teachings of Jesus with the Christ who is so central in Paul’s beliefs. The problem arises because the apostle does not refer to any specific incident in the life of Jesus and does not reflect in his epistles any acquaintance with the large amount of teaching material in the Gospels. Does this suggest that Paul had no interest in the historical Jesus? Or could it be maintained that he knew nothing about him? Those who have driven a wedge between Paul and Jesus have not given sufficient weight to those incidental indications that Paul knew a great deal more about the historical Jesus than he states in his letters. He writes, for instance, about the meekness and gentleness of Christ (2 Cor 10:1), suggesting that he knew that Jesus had said of himself that he was meek and lowly of heart (Mt 11:29). Moreover, Paul speaks of the poverty of Christ (2 Cor 8:9) and must have known that the Son of Man had nowhere to lay his head. He certainly knows the details of how Jesus instituted the Lord’s Supper (1 Cor 11:23-26), and he knows of his death by crucifixion. It seems reasonable to conclude that Paul assumes that his readers will be acquainted with the Gospel material.<\/p>\n<p>It is perhaps useful in this connection to inquire whether the life and teachings of Jesus played a significant part in the early Christian proclamation. One passage that is valuable in this respect is Acts 10:36-38. In Peter’s address to Cornelius, he spoke of God’s having anointed Jesus of Nazareth, and of Jesus’ having gone about doing good and healing all who were under the power of the devil. It is clear that some account of the acts of Jesus was included in the early preaching, and there is no reason to suppose that this was not a regular procedure.<\/p>\n<p>There is no doubt that the example of Jesus was a powerful motive for promoting right behavior. Peter appeals to it in encouraging Christians who were suffering for their faith (1 Pt 2:21). Paul also knows the value of imitation (1 Cor 11:1; 1 Thes 1:6). Since Jesus was recognized as being a man who did not sin (cf. 2 Cor 5:21), his behavior patterns would have proved invaluable for those who needed a new standard for moral action. While this idea of example is unquestionably present in the Epistles, it would be quite wrong to suppose that it formed a major part of Christian doctrine.<\/p>\n<p>There are a few references to the teachings of Jesus in the non-Gospel portion of the NT. In the Letter of James, which is almost wholly practical, there are more allusions to the teachings of Jesus than anywhere else in the NT. This is especially true in echoes of the Sermon on the Mount, and it shows the strong contribution that the moral teaching of Jesus had on the ethical values of the early Christians. Most of the expositions of doctrine in the Epistles find their basis in some aspect of the teachings of Jesus. These teachings have an ongoing significance for the development of the church.<\/p>\n<p>To what extent is knowledge of the life and teachings of Jesus relevant to the 21st century? Existential theologians have driven such a wedge between the Christ of faith and the Jesus of history that the latter has ceased to have any importance for them. Christians today, no less than their first-century predecessors, need to know that the object of their faith is the same one who lived and taught in Galilee and Judea.<\/p>\n<p><em>See also<\/em> Ascension of Christ; Christ; Christology; Genealogy of Jesus Christ; Incarnation; Jesus Christ; Kingdom of God, Kingdom of Heaven; Messiah; Parable; Savior; Son of God; Son of Man; Virgin Birth of Jesus.<\/p>","content_en":"<h3>JESUS CHRIST, Teachings of<\/h3>\n<p>Because of the wide variety of forms in which the teachings of Jesus have been preserved, it is difficult to bring out the essence of that teaching in a systematic way. Jesus did not present us with a theological system. His words were essentially practical in intent. Yet from all the variety of sayings it is possible to extract a clear idea of what Jesus thought about a number of important issues. What was his teaching about God? What did he think about himself? What did he mean when he spoke about the kingdom? What light does his teaching throw on the meaning of his death? What did he say about the Holy Spirit? How did he describe human beings and their needs? Did he anticipate the Christian church? Did he teach anything about the end of the world? What were the main features of his moral teaching? The following sections will seek to answer these important questions.<\/p>\n<p>Preview<\/p>\n<p>• Teachings about God<\/p>\n<p>• Teachings about Himself<\/p>\n<p>• Teachings about the Kingdom of God<\/p>\n<p>• Teachings about His Own Death<\/p>\n<p>• Teachings about the Holy Spirit<\/p>\n<p>• Teachings about Humanity<\/p>\n<p>• Teachings about the Church<\/p>\n<p>• Teachings about the Future<\/p>\n<p>• Teachings about Moral Issues<\/p>\n<p class=\"h2\" id=\"TeachingsaboutGod\">Teachings about God<\/p>\n<p>Anyone who comes to the teachings of Jesus after reading the OT will at once recognize that much of his teaching about God is the same. Since Jesus, as all orthodox Jews of his day, accepted the testimony of the OT as inspired, it is not surprising that his approach to God was similar. This is especially true of his assumption that God was Creator. He taught a special providential care over the created order and affirmed that God watched over such small creatures as the sparrow (Mt 10:29). There is no support in the teachings of Jesus for the view that God is uninterested in the world he made.<\/p>\n<p>One of the most characteristic titles Jesus used for God was Father. This was not new, for the idea occurs in the OT, where God is seen as Father of his people Israel. This kind of fatherhood was national rather than personal. In the intertestamental period the Jews came to regard God as so holy that he was removed from direct contact with human affairs. There had to be mediators between God and people. This exalted notion of God was not conducive to the idea of God as Father, and it is against this background that the uniqueness of the personal fatherhood of God in the teaching of Jesus must be seen. There is some evidence in Judaism that prayer to God as “Our Father” was known, but what distinguishes Jesus’ teachings from that of his contemporaries is that the fatherhood of God was central to what he taught.<\/p>\n<p>The father-son relationship is particularly vivid in John’s Gospel, where Jesus as Son is seen to be in close communion with God as Father. This comes out strongly in Jesus’ prayer in John 17 and in the frequent assertions that the Father had sent the Son and that the Son was doing the will of the Father. It is this strong relationship between God and Jesus in terms of fatherhood and sonship that led Jesus to teach men to approach God in the same way. The Lord’s Prayer at once recognizes this in its opening words. It is particularly important to note that “Our Father” precedes “hallowed be thy name,” for the more intimate idea prepares the way for the more remote. Jesus never taught men to approach God with terror.<\/p>\n<p>Although there is a connection between the way in which Jesus addressed God as Father and the way in which he taught his disciples to approach God, there is also a distinction. Jesus spoke of “my Father and your Father” when he appeared to Mary Magdalene after his resurrection (Jn 20:17), but he did not say “our Father.” His sonship was unique, for he claimed that he and the Father were one (Jn 10:30).<\/p>\n<p>In the Sermon on the Mount, Jesus assured his followers that their heavenly Father knows about their needs (Mt 6:32; Lk 12:30), on the strength of which they are exhorted not to be anxious. This gives some insight into the way in which Jesus’ teachings about God has a bearing on practical issues.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHimself\">Teachings about Himself<\/p>\n<p>What Jesus said about himself is of great importance, for this undoubtedly formed the basis of what the early church came to teach about him.<\/p>\n<p>Jesus used certain titles of himself or accepted them as descriptions of himself when they were used by others. The most widely used is Son of Man. This title was used by Jesus to refer to himself but was not used by anyone else. It was used, moreover, in several different kinds of sayings. Sometimes the sayings related directly to the public ministry of Jesus, like the saying that the Son of Man was Lord of the Sabbath (Mk 2:28), or that the Son of Man had authority to forgive sins (v 10). Sometimes the sayings had a direct bearing on the Passion, as when Jesus said that the Son of Man must suffer many things (Mk 8:31; note that Mt 16:21 has “he” instead of “Son of Man”). At other times the reference is to a future appearance, as when Jesus declared to the high priest that he would see the Son of Man sitting at the right hand of Power and coming on the clouds of heaven (Mk 14:62). What did Jesus mean by the title, and why did he use it?<\/p>\n<p>The title “Son of Man” had been used before. The phrase occurs in Psalm 8:4, where it refers to man or humans. Again, the expression is used many times in Ezekiel as a mode of address to the prophet, but here also it means man. A rather different use occurs in Daniel 7:13, where one like a son of man comes with the clouds before the Ancient of Days. There is a strong similarity between this passage and the words of Jesus in Mark 14:62. But an important difference is that whereas Son of Man becomes a title in Mark, it is not so in Daniel. There is some evidence for the title in Jewish apocalyptic literature (e.g., in the Similitudes of Enoch), where it represents a preexistent being who will come to judge and overthrow the enemies of God. It seems evident from this that Jesus’ use of Son of Man as a title is unique.<\/p>\n<p>The Son of Man sayings are distributed throughout the four Gospels, and there are no appreciable differences in their uses. What is at first astonishing is that though the title is so widespread in the Gospels on the lips of Jesus, it never became a name by which Jesus was known by the early Christians. In fact, only in Acts 7:56 does the title appear, in this case used by Stephen. It is clear, therefore, that it had a special meaning for Jesus that it did not have for others. There is no doubt that he was referring to himself and not to someone else, as a careful study of all the Son of Man sayings shows. Those who think that Jesus was referring to someone else arrive at this conclusion only after first dispensing with some of the sayings. The most probable reason why he used the title Son of Man was because he wanted to avoid a term like Messiah, which carried with it too many political overtones. But what did Son of Man mean to Jesus? It is rich with the idea of humanness, possibly allusions to Daniel’s “son of man,” and perhaps a touch of the Suffering Servant idea from Isaiah 53. It is most likely that Jesus saw it in terms of his mission in a way that his hearers could not fully appreciate. It is also probable that the early church preferred Messiah because this title carried the meaning of a royal deliverer; also, after the death of Jesus, there would be no further fear of political misunderstanding.<\/p>\n<p>The term Messiah, or Christ, does not belong strictly to the teachings of Jesus, since he himself never used it. The most striking instance where he accepted the ascription of Messiah was in Peter’s confession at Caesarea Philippi. All the synoptic Gospels record the confession “You are the Christ,” while Matthew adds the significant comment by Jesus that flesh and blood had not revealed it but “my Father who is in heaven” (Mt 16:17). He certainly accepted the confession and regarded it as revelation. One other case in the Synoptics where he does not specifically refute messiahship is his answer to the high priest’s question “Are you the Messiah?” (Mk 14:61). In John’s Gospel, Andrew tells Peter that he had found the Messiah (Jn 1:41); the woman at Samaria talks to Jesus, and he reveals that he is the Messiah (4:25-26). There was a widespread expectation among the Jews that a deliverer would come to overthrow their political enemies, the Romans. There were various ideas about his origin (a military leader or a heavenly warrior) and his methods (the Zealots believed that deliverance could come only through armed revolution). The reticence of Jesus concerning messiahship is therefore readily understandable.<\/p>\n<p>Another title of utmost importance is Son of God, although it occurs mainly in John’s Gospel. That both Mark and John regarded Jesus in this light is clear from explicit statements in their Gospels (cf. Mk 1:1; Jn 20:30-31). There are certainly passages where Messiah is linked with Son of God and where Jesus rejects neither title (cf. Mt 16:16). But in the teachings of Jesus one passage makes abundantly clear the special relationship that Jesus had with God as Son—namely, Matthew 11:27 (also Lk 10:22, a parallel passage), where Jesus implies that he is the Son of the Father.<\/p>\n<p>Many similar passages in John’s Gospel are, however, more explicit. The Son is unquestionably preexistent, because he knows he came from the Father and returns to the Father. It is not possible from the many references to sonship in John’s Gospel to come to any other conclusion than that Jesus regarded himself as divine. It is particularly important to note that it is also in this Gospel that Jesus is portrayed most clearly in his human nature with its attendant weaknesses. Nowhere in the teachings of Jesus did he explain how God could become man, but he assumed this as a fact. He taught with the authority of God.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheKingdomofGod\">Teachings about the Kingdom of God<\/p>\n<p>No one can read the synoptic Gospels without being impressed with the frequency with which the expression “kingdom of God” (or of heaven) occurs. It was clearly an important theme in the whole teaching of Jesus. It is less evident in John’s Gospel but is nevertheless still present. Many of the parables of Jesus are specifically called parables of the kingdom. Jesus’ concept of the kingdom provided a foundational idea to the Christian gospel.<\/p>\n<p>The main idea is the rule of God over people rather than a realm that belongs to God. In other words, the emphasis is on the active reigning of the King. This is important because it means that the kingdom is inextricably affected by relationships between the members and the King. It also means the kingdom will not be expressed in institutional terms.<\/p>\n<p>There is one problem with the kingdom teachings that must be faced: its timing. Some sayings imply that it is already present, while others suggest that it will not come until the future. Some scholars disavow the idea that present and future can be held together; therefore, they reject one and concentrate on the other. Those who maintain a present understanding of the kingdom developed the idea of a social gospel, since Christianity was defined as the establishment of the kingdom of God on earth. According to this view, there is no place for a future arrival of the kingdom. On the other hand, some have denied altogether the present aspect and concentrate on the future. In this case, it is difficult to see in what sense the kingdom teachings are relevant.<\/p>\n<p>Yet others have insisted that since both present and future aspects are found in the Gospel records, no explanation is satisfying that denies one at the expense of the other. One possible solution is to regard the present aspects as applying to this age but as not reaching their fulfillment until the future establishment of the kingdom. A similar solution, expressed differently, is to maintain that the reality is a future kingdom but that it has spilled over into the present. Jesus intentionally included both present and future aspects.<\/p>\n<p>That the kingdom was a theme of common interest is clear from Luke 17:20-21, where the Pharisees asked Jesus when it was coming. His answer, that it was among them, shows unmistakably a present idea. This is equally true of the statement that in the exorcism of evil spirits the kingdom had arrived (Mt 12:28; Lk 11:20). Moreover, Jesus mentioned that the kingdom has been forcefully advancing (Mt 11:12), by which he did not mean by revolutionary methods, although he clearly implied that something dynamic was already happening. This idea of dynamic power is one of the most characteristic features of the kingdom. Jesus spoke of binding the strong, armed man (Lk 11:21-22), which shows that in his ministry he expected to give a powerful demonstration against the forces of darkness.<\/p>\n<p>It is evident that the kingdom Jesus proclaimed was a kingdom in which God was supreme. It was inseparably linked with his redemptive mission, in which God was bringing spiritual deliverance to his people. Moreover, the kingdom teachings of Jesus cannot be regarded in isolation. It is part of the total message; no part of that message can be divorced from any other part without distorting the whole.<\/p>\n<p>The clearest teachings on the future aspect of the kingdom are to be found in some of the parables (Mt 13) and in the discourse on the Mt of Olives (Mt 24–25; Mk 13; Lk 21). In the latter, Jesus spoke of the future using imagery drawn from Jewish literature, like the references to clouds, to glory, and to angels in relation to the coming of the Son of Man (Mk 13:26-27). In Matthew’s account there is reference to a trumpet call, another familiar feature (Mt 24:31).<\/p>\n<p>Various features from the kingdom parables give the clearest idea of the nature of the kingdom. Membership in the kingdom is not considered to be universal, for in the parable of the sower not all the soils are productive. The same separation is seen in the parable of the tares and the parable of the dragnet. The tares are destroyed and only the wheat is harvested, while the bad fish are discarded. The members of the kingdom are those who hear and understand the word of the kingdom (Mt 13:23). It is clear, therefore, that a response is necessary if the benefits of the kingdom are to be enjoyed.<\/p>\n<p>There is an emphasis on growth in the parable of the mustard seed, where rapid development occurs from small beginnings. The parables of the treasure and the pearl are intended to underline the value of the kingdom. The universal character of the kingdom comes out sharply in the parable of the vineyard, where the kingdom is said to be taken away from the Jews and given to another “nation,” presumably an allusion to the Gentiles (Mt 21:43). This is in line with the great commission Jesus gave to his disciples to preach to all nations (28:19). A universal kingdom would certainly be entirely different from the messianic kingdom idea of Judaism, in which Israel was to be the central unit. It is not easy to appreciate how revolutionary the idea was of a worldwide kingdom with Gentiles and Jews on the same footing.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHisOwnDeath\">Teachings about His Own Death<\/p>\n<p>The announcement of the kingdom must be linked with Jesus’ approach to his own death. Did Jesus see his death as an integral part of his mission? Some have maintained that he ended his life in disillusionment, but a brief survey of his teaching about his own destiny is sufficient to dispel such a theory. To the further question, “What meaning did Jesus attach to his forthcoming death?” he gave a series of passing indications that, when taken together, supply us with a basis on which to reconstruct some idea of the place of his death within the entire range of his mission.<\/p>\n<p>It is important to note that many times Jesus showed his awareness that details of his life were a fulfillment of Scripture (cf. Mt 26:24, 56; Mk 9:12; Lk 18:31; 24:25-27, 44-45). In all the instances cited, the suffering of Jesus is referred to as the subject of OT prophecy. This must mean that he had reflected on OT predictions and recognized that they could be fulfilled only through his own sufferings. In this case the Passion must be regarded as an indispensable part of Jesus’ consciousness of his own mission.<\/p>\n<p>This emphasis on fulfillment of Scripture is also seen in John’s Gospel. His statement that the Son of Man must be lifted up even as Moses lifted up the serpent (Jn 3:14) illustrates this point. Most of the passages where fulfillment of Scripture is mentioned are the comments of the Evangelist, John. But there can be no doubt that the fulfillment motive played a vital part both in Jesus’ own understanding of his mission and in the early Christians’ understanding of his death. In this connection, some hold that John puts more stress on the Incarnation as a means of salvation in that he sees it as an illumination of the mind. But this is only part of the truth, for there is more on the meaning of the death of Jesus in John’s Gospel than in the others.<\/p>\n<p>The Gospels emphasize the divine necessity of the death of Jesus. In addition to the fulfillment motive, the idea of necessity is strong in the first prediction by Jesus of his approaching death. In John’s Gospel Jesus speaks of his “hour” several times in the earlier stages of his ministry as “not yet,” but in the later stages as having arrived. There is a sense of definite movement toward a climax, the hour undoubtedly being the hour of the Passion (cf. Jn 17:1). There is not room for any disillusionment here. Jesus knew that only through the hour of death could the Father be glorified. The climax was according to an orderly plan.<\/p>\n<p>Jesus evidently regarded his death as in some ways a sacrifice. The clearest indication of this is in the words of institution at the Last Supper. The cup is connected with the blood of the new covenant, which is said to be for the “remission of sins” (Mt 26:26-28). No explanation is given of the way in which the coming death, signified by the broken bread and poured-out wine, would bring about forgiveness of sins. But the immediate realization by the early church that Christ died for our sins (cf. 1 Cor 15:3) shows that the importance of what Jesus said had been clearly grasped. The new covenant idea is parallel to the old covenant, which according to Exodus 24 was sealed with sacrificial blood; there can be little doubt that Jesus had this in mind when he spoke the words about the new covenant. It was also akin to the ideas expressed in Jeremiah 31, referring to a covenant written on the heart rather than graven in stone.<\/p>\n<p>Another aspect of the death of Christ seen especially in John’s Gospel is the sense of completion that went with it. In Jesus’ prayer in John 17, as he faces the cross, he declares that he has finished the work that the Father had given him to do (Jn 17:4). This is reinforced by the cry from the cross, “It is finished,” which only John records (19:30). This sense of accomplishment gives an air of triumph to what might otherwise have been considered a disaster.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheHolySpirit\">Teachings about the Holy Spirit<\/p>\n<p>At several of the major events in the life of Jesus, the Evangelists note the activity of the Spirit (e.g., the Virgin Birth, the Baptism, the Temptation). It is to be expected, therefore, that Jesus would have instructed his disciples about the Spirit. However, there is surprisingly little in the synoptic Gospels on this theme. Most of the teachings come from John’s Gospel.<\/p>\n<p>When Jesus began his preaching ministry in Nazareth, according to Luke, he read the statement in Isaiah 61:1-2 about the Spirit of God and applied it to himself. He saw his ministry as being inaugurated by the Spirit. This becomes clear in the way in which he responded to the charge that he cast out demons by means of Beelzebub, prince of the demons. He identified the reality of the coming of the kingdom by the fact that he was casting out evil spirits by the Spirit of God (Mt 12:28). He was, moreover, sensitive to the seriousness of blaspheming the Spirit, which he implies his accusers were in danger of doing. Whatever he did in his ministry he saw as an activity of the Spirit, and this was especially so in the contest with evil spirits.<\/p>\n<p>While warning his disciples that they would meet with opposition, Jesus assured them of the Spirit’s support when they were forced to appear before kings or governors (Mt 10:19-20; Mk 13:11). Indeed, he told them that the Spirit would speak through them, thus emphasizing that he expected a continuation of the Spirit’s activity in the future. Luke records one instance in which Jesus comments on what fathers will do for their children and asks whether God will not give the Holy Spirit to those who ask (Lk 11:13). The assumption is that God regards the Holy Spirit as the best gift to give his children. On yet another occasion, Jesus recognized that David was inspired by the Holy Spirit when he wrote Psalm 110 (Mk 12:36), reflecting Jesus’ belief in the Spirit’s agency in the production of Scripture.<\/p>\n<p>The Gospel of John provides a more detailed development of what Jesus taught about the Spirit. Teachings about the Spirit are usually linked to Jesus’ teachings about giving eternal life to those who believe in him and receive him. At the same time he spoke of the new birth and eternal life to Nicodemus, Jesus also spoke of the Spirit (Jn 3:3-8, 15-16). When he spoke of water of life to the Samaritan woman, he also spoke of the Spirit (4:14, 23-24). The same holds true for the discourses on the bread of life (6:48-63) and river of life (7:37-39). Throughout the Gospel, Jesus declares to various people that he can give them eternal life if they would believe in him. He promises them the water of life, the bread of life, and the light of life, but no one could really partake of these until after the Lord was resurrected. As a foretaste, as a sample, they could receive a certain measure of life via the Lord’s words, because his words were themselves spirit and life (6:63), but it was not until the Spirit would become available that the believers could actually become the recipients of the divine, eternal life.<\/p>\n<p>After the Lord’s discourse in John 6 (a discourse that was very troubling and offensive to most of his disciples), Jesus said, “It is the Spirit who gives eternal life” (6:63). When the Spirit became available, they could have life. Again, Jesus offered the water of life—even life flowing like rivers of living water—to the Jews assembled at the Feast of Tabernacles. He told them to come and drink of him. But no one could, then and there, come and drink of him. So John added a note: “This He spoke of the Spirit, . . . for the Spirit was not yet given, because Jesus was not yet glorified” (7:39, <span>nasb<\/span>). Once Jesus would be glorified through resurrection, the Spirit of the glorified Jesus would be available for men to drink. In John 6, Jesus offered himself as the bread of life to be eaten by men; and in John 7, he offered himself as the water of life to refresh men. But no one could eat of him or drink of him until the Spirit of the glorified Jesus was made available, as was intimated in John 6:63 and then stated plainly in John 7:39.<\/p>\n<p>In John 14:16-18, Jesus went one step further in identifying himself with the Spirit. He told the disciples that he would give them another Comforter. Then he told them that they should know who this Comforter was because he was, then and there, abiding with them and would, in the near future, be in them. Who else but Jesus was abiding with them at that time? Then after telling the disciples that the Comforter would come to them, he said, “I am coming to you.” First he said that the Comforter would come to them and abide in them, and then in the same breath he said that he would come to them and abide in them (see 14:20). In short, the coming of the Comforter to the disciples was one and the same as the coming of Jesus to the disciples. The Comforter who was dwelling with the disciples that night was the Spirit in Christ; the Comforter who would be in the disciples (after the resurrection) would be Christ in the Spirit.<\/p>\n<p>On the evening of the resurrection, the Lord Jesus appeared to the disciples and then breathed into them the Holy Spirit. This inbreathing, reminiscent of God’s breathing into Adam the breath of life (Gn 2:7), became the fulfillment of all that had been promised and anticipated earlier in John’s Gospel. Through this impartation, the disciples were regenerated and indwelt by the Spirit of Jesus Christ. This historical event marked the genesis of the new creation. Jesus could now be realized as the bread of life, the water of life, and the light of life. The believers now possessed his divine, eternal, risen life. From that time forward, Christ as Spirit indwelt his believers. Thus, in his first epistle John could say, “We know he lives in us because the Holy Spirit lives in us” (1 Jn 3:24).<\/p>\n<p>The indwelling Spirit helped the disciples remember Jesus’ words and actions (Jn 14:26) so that they could teach and write about them with acumen. This means that Jesus did not intend that the preservation of his teachings should be left to chance. All too often theories attempting to explain the way in which the traditions about Jesus and his teachings were transmitted in the period before there were any written Gospels are suggested without any reference to the Holy Spirit. It is not acceptable to concentrate on so-called laws of oral tradition and pay no attention to the unique factor in this case—the Holy Spirit. It is part of the Spirit’s mission to preserve and transmit the teaching of Jesus. What Jesus says in this passage about the Spirit has far-reaching significance for the formation of the Gospels.<\/p>\n<p>Another important function is the activity of the Spirit in the world. Jesus made it clear that the Spirit would convict of sin, of righteousness, and of judgment (Jn 16:8). Without the activity of the Spirit, there would be no possibility of the disciples making any impact on the world. Nevertheless, Jesus warned that the world could not receive the Spirit because it did not know him (14:17). The mystery of the Spirit is that he dwells in every believer. This indwelling aspect is of great importance and was particularly developed in the writings of Paul.<\/p>\n<p class=\"h2\" id=\"TeachingsaboutHumanity\">Teachings about Humanity<\/p>\n<p>Jesus taught about God’s providential care over all human beings. A person’s hairs are all numbered (Mt 10:30), which is a vivid way of saying that God is concerned about the details of human life. But God is far more concerned with the eternal soul. Jesus made it clear that it would be unprofitable for anyone to gain the world and to lose his or her soul (Mt 16:26; Mk 8:36; Lk 9:25). The focus falls on what a person is and not what he or she has. Jesus even said that a maimed body was preferable to a forfeited life (Mk 9:43-47). One’s total fulfillment depends more on one’s spiritual condition than on one’s environment or physical well-being. He was not, of course, unconcerned about people’s physical state, as his many healings show, but his major concern was with people’s relationship with God.<\/p>\n<p>Jesus never viewed humans as isolated individuals. Within God’s community people were expected to have responsibility toward one another. The Sermon on the Mount illustrated this social emphasis in the teaching of Jesus. Those who are merciful to others will obtain mercy (Mt 5:7). There is special commendation for peacemakers (v 9). The disciples of Jesus are expected to bring light to others (v 16). They are expected to give more than expected (v 40). Jesus is clearly saying that people have responsibility beyond themselves.<\/p>\n<p>The relation of people to God is one of dependence. Jesus taught men and women to pray to God for daily bread (Mt 6:11) as a reminder that they cannot be wholly self-sufficient. He allowed no place in his teaching for humans to boast in their own achievements.<\/p>\n<p>Jesus had some specific things to say about home life. He accepted the sanctity of the marriage contract (Mt 5:31-32; cf. 19:3-9) and therefore showed a high regard for the honor and rights of the wife. It was more in his actions and attitudes rather than his specific teachings that Jesus showed his regard for the status of women. When he spoke of men, he often used the term in the sense of people, including both men and women. There is no suggestion that in matters of faith women were in the least inferior to men. Moreover, Luke points out how many women supported Jesus and his disciples in their travels.<\/p>\n<p>Jesus had a high view of the human potential but also acknowledged their present condition. The stress on repentance (Mt 4:17) shows a sinfulness of which people need to repent. This sense of need is implicit in the instances where Jesus pronounces forgiveness (e.g., to the paralytic, Mt 9:1-8; and to the woman who anointed him, Lk 7:47-48). In the Lord’s Prayer, Jesus instructs his disciples to pray for forgiveness (Mt 6:12; Lk 11:4). He takes for granted that they need it and desire to obtain it.<\/p>\n<p>Jesus gives no support to any self-righteousness in men or women. This is the burden of his criticism of the religious leaders in various sayings, but particularly in Matthew 23. He was critical of Jewish teachers because they placed so much importance on works of merit as contributing to salvation. His whole approach depended on humans casting themselves on the mercy of God. This is vividly illustrated in the parable about the Pharisee and the tax collector at prayer (Lk 18:10-14). It was the latter who threw himself on the mercy of God and who was commended by Jesus.<\/p>\n<p>Undoubtedly, Jesus regarded sin as universal. He never suggested that there was anyone who was exempt from it. The major concept of sin in his teachings was alienation from God. This comes out clearly in John’s Gospel, with its strong antithesis between light and darkness, life and death (cf. Jn 5:24). Indeed, the “world” in John’s Gospel represents the system that takes no account of God. But sin is also seen as enslavement to Satan. The life and teachings of Jesus are seen against the background of spiritual conflict. Jesus can even say to his opponents, “You are of your father the devil” (Jn 8:44). He assumes throughout that there are hostile forces bringing man into subjection.<\/p>\n<p>In the parable of the prodigal son, sin against God is linked with sin before the father. In other words, it is regarded in terms of rebellion and revolt (Lk 15:21). This is a different assessment of the son’s offense than the one arrived at by the elder brother, who could see it only in terms of property. The view that humans are essentially in a state of rebellion against God is a basic tenet of Paul’s theological position, and it is important to note that it finds its root in the teachings of Jesus.<\/p>\n<p>There is no question that Jesus had much to say about condemnation. Those who did not believe and were therefore outside the provision of salvation that Jesus had made are declared to be already condemned (Jn 3:18). At various times Jesus mentioned judgment to come, which shows that a person’s destiny is related to his or her present spiritual condition. Against this background of humanity’s spiritual need, the whole mission of Jesus must be seen. A person, if left to himself or herself, would be totally unable to achieve salvation, but Jesus came to offer eternal life to those who believe in him (Jn 3:16).<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheChurch\">Teachings about the Church<\/p>\n<p>Some have supposed that Jesus did not predict that there would be a church. But on two occasions he used the word “church,” which means a people called out by God. On one of the occasions—at Caesarea Philippi—Jesus told Peter that he would build his church upon the rock (Mt 16:16-19). It seems most probable that “rock” was intended to link the foundation of the church to Peter’s particular confession about Jesus. It is certain that the later church was a community that affirmed that Jesus was the Christ, the Son of the living God. It is important to note that it is Christ himself who is the builder of the church. He assured his disciples that it would be impregnable (the gates of hades would not overcome it). Moreover, one of the functions of the church was to proclaim forgiveness of sins, and this is implied in what Jesus said to Peter. That the words were not intended to refer exclusively to him is clear from Matthew 18:18, where similar words were addressed to all the disciples. The church, according to Matthew 18:17, was to be a community that could settle disputes between believers.<\/p>\n<p>In addition to these specific references to the church, Jesus assumed that his followers would meet together in his name (Mt 18:19-20). In his final words in Matthew’s account, he commissioned them to teach what he had taught them and to baptize new disciples (Mt 28:19-20). He promised his presence would be with them. The command to baptize was reinforced by Jesus’ own example in submitting to John’s baptism. One other special rite that Jesus expected his disciples to observe was the Lord’s Supper. His instructions about this presuppose a later community that could observe it. Since the form of words used in the institution point to the meaning of the death of Christ, it is clear that Jesus intended the future community to be frequently reminded of the center of the faith. The Christian church was to be a group of people who knew that through Christ they had entered into a new relationship with God.<\/p>\n<p>Although there are no references to the church in John’s Gospel, there are certainly hints that support the community idea. Jesus introduced himself as the Shepherd and spoke of his followers as forming a flock (Jn 10:16). The sheep imagery occurs again in this Gospel when Peter is instructed three times by the risen Lord to feed the sheep (Jn 21:15-17). Another figure of speech that Jesus used to bring out the group idea is that of the many branches that draw their life from the vine, and therefore belong to each other because of their common life in the vine.<\/p>\n<p>Jesus recognized that the future community would need the aid of the Spirit. His teachings on this subject laid the foundation for the evident dependence of the early church on the Spirit, as seen in the book of Acts. Finally, it should be noted that there is a close connection between the church and the kingdom, although they are not identical. The kingdom is more comprehensive than the church, which is included within it.<\/p>\n<p class=\"h2\" id=\"TeachingsabouttheFuture\">Teachings about the Future<\/p>\n<p>Jesus thought of the kingdom in terms of both present realization and future hope. The future aspect is related to the end of the age. Although he did not spell it out in specific terms, Jesus did not leave his disciples without any knowledge of how the present age would end. He gave firm assurance that he would return at some time in the future.<\/p>\n<p>He told the disciples that the Son of Man would come with his angels in his Father’s glory (Mt 16:27). In the discourse in which he answers the disciples’ question about the end of the world, he speaks again of the Son of Man coming in clouds with power and glory (Mk 13:26), probably drawn from the familiar language of Daniel 7. Jesus described various signs that would precede his own coming. He spoke of wars, conflicts, earthquakes, famines, and disturbances in the heavens. The gospel was to be preached to all nations. At the same time many false Christs would arise.<\/p>\n<p>Jesus gave such details about his return to encourage his disciples in the face of persecution. The future hope had a definitely practical purpose. The disciples were urged to watch. The coming would happen as unexpectedly as a thief in the night. Jesus said that even he himself did not know when the coming would take place (Mk 13:32).<\/p>\n<p>Another important theme affecting the future is emphasized in Jesus’ teachings about resurrection. The Sadducees did not believe in the resurrection of the body. They attempted to trap Jesus with a question about a woman who had been married seven times. They wanted to know whose husband she would be at the resurrection (Mk 12:18-27). Jesus pointed out that there would be no marriage when the dead rise. The Sadducees’ idea about resurrection was clearly wrong. Jesus’ teaching was that the resurrected would be like the angels. There is no doubt about the resurrection of the dead, although no information is given about the resurrection body. Jesus told a story about a rich man and a poor man who both died (Lk 16:19-31). In the afterlife the rich man cries out in torment, while the poor man enjoys a state of blessedness. What is most clear from this is the certainty of the afterlife and the fact of a distinction between the two men, although we are not told on what grounds the distinction is made. Elsewhere in his teachings, Jesus suggested that the most vital requirement is faith in himself. The conversation between Jesus and the dying thief on the cross suggests that paradise for the latter consisted in an awareness of the presence of Jesus (Lk 23:42-43).<\/p>\n<p>The theme of rewards and punishment occurs in many passages. In Matthew 16:27 Jesus says that the Son of Man will reward everyone according to what he or she has done. Those who are worthless are promised punishment in darkness (Mt 25:30). Moreover, Jesus spoke of a day of judgment on which men and women must give an account, even of all their careless words (12:36-37). In the parable of the sheep and the goats, he spoke of a separation that the Son of Man will make when he comes. Those commended are those who have shown concern for the believers (25:31-46).<\/p>\n<p>Among Jesus’ most solemn statements are those that speak of hell. There is no way of getting around his teachings about eternal punishment for the unrighteous (as in Mt 25:41, 46), which is opposite to the eternal life promised to the righteous. He taught that his disciples would have a place prepared for them in heaven (Jn 14:2), and spoke of a Book of Life in which the names of his disciples were written (Lk 10:20).<\/p>\n<p class=\"h2\" id=\"TeachingsaboutMoralIssues\">Teachings about Moral Issues<\/p>\n<p>Much of the teaching of Jesus is concerned with moral issues—so much so that some scholars have concluded that this was the main burden of his teaching. But the moral teachings cannot be considered apart from the many facets of his teachings outlined above. It has been said that there are close parallels between the teachings of Jesus and the moral teachings of Judaism. What is distinctive about Jesus’ teachings about morality is that the motive and power behind moral conduct is not conceived in terms of laws that must be obeyed. Right conduct is seen to be the result of a right relationship with God.<\/p>\n<p>Jesus was himself the pattern for moral behavior. He made clear that his aim was to fulfill the will of God. There is no sense of legalism in his approach to ethical decisions. When—in the Sermon on the Mount—he compared his own teaching with that of Moses, he showed the importance of penetrating to the inner meaning (cf. Mt 5:21-22, 27-28, 31-32). On the face of it, Jesus made more rigorous demands than the Mosaic law, because he was concerned with probing the motives as well as the actions. Many have dismissed the teaching of the Sermon on the Mount as entirely impractical, but Jesus never intended that his teaching would be easy; he set as a target nothing less than the perfection of God himself (Mt 5:48). Nevertheless, he called his yoke easy and his burden light (11:29-30), which suggests that he was not setting out an impossible ethical pattern. It must be remembered that he was not producing a manifesto for society. His concern was that each individual should have powerful motives for right decisions on matters of conduct. His reaction against a rigid application of Sabbath observance at the expense of the welfare of a needy person illustrates this point. Concern for others was rated higher than ritual correctness.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>No account of the life and teachings of Jesus would be complete without some indication of the place that Jesus Christ gained in the developing church. Such a quest naturally takes us outside the scope of the Gospels into the testimony of the book of Acts and Paul’s letters. There we can see whether the predictions of Jesus were fulfilled and whether in fact the early Christians took his teaching seriously. Although there can be no question that Jesus Christ became central to the faith of the early Christians, he was regarded from many points of view. He was seen as Messiah in the sense of a spiritual deliverer, as Lord in the sense of being sovereign over his people, as Servant in the sense of his obedience to suffering, as Son in his relation to his Father. In many ways the full understanding of what and who he was could not have occurred until after the resurrection. Therefore, we find that many facets of his teachings about himself were more fully developed in the reflections of his people. This is true in a special sense of the writings of the apostle Paul.<\/p>\n<p>Many have found a problem in linking the Gospels with their detailed presentation of the acts and teachings of Jesus with the Christ who is so central in Paul’s beliefs. The problem arises because the apostle does not refer to any specific incident in the life of Jesus and does not reflect in his epistles any acquaintance with the large amount of teaching material in the Gospels. Does this suggest that Paul had no interest in the historical Jesus? Or could it be maintained that he knew nothing about him? Those who have driven a wedge between Paul and Jesus have not given sufficient weight to those incidental indications that Paul knew a great deal more about the historical Jesus than he states in his letters. He writes, for instance, about the meekness and gentleness of Christ (2 Cor 10:1), suggesting that he knew that Jesus had said of himself that he was meek and lowly of heart (Mt 11:29). Moreover, Paul speaks of the poverty of Christ (2 Cor 8:9) and must have known that the Son of Man had nowhere to lay his head. He certainly knows the details of how Jesus instituted the Lord’s Supper (1 Cor 11:23-26), and he knows of his death by crucifixion. It seems reasonable to conclude that Paul assumes that his readers will be acquainted with the Gospel material.<\/p>\n<p>It is perhaps useful in this connection to inquire whether the life and teachings of Jesus played a significant part in the early Christian proclamation. One passage that is valuable in this respect is Acts 10:36-38. In Peter’s address to Cornelius, he spoke of God’s having anointed Jesus of Nazareth, and of Jesus’ having gone about doing good and healing all who were under the power of the devil. It is clear that some account of the acts of Jesus was included in the early preaching, and there is no reason to suppose that this was not a regular procedure.<\/p>\n<p>There is no doubt that the example of Jesus was a powerful motive for promoting right behavior. Peter appeals to it in encouraging Christians who were suffering for their faith (1 Pt 2:21). Paul also knows the value of imitation (1 Cor 11:1; 1 Thes 1:6). Since Jesus was recognized as being a man who did not sin (cf. 2 Cor 5:21), his behavior patterns would have proved invaluable for those who needed a new standard for moral action. While this idea of example is unquestionably present in the Epistles, it would be quite wrong to suppose that it formed a major part of Christian doctrine.<\/p>\n<p>There are a few references to the teachings of Jesus in the non-Gospel portion of the NT. In the Letter of James, which is almost wholly practical, there are more allusions to the teachings of Jesus than anywhere else in the NT. This is especially true in echoes of the Sermon on the Mount, and it shows the strong contribution that the moral teaching of Jesus had on the ethical values of the early Christians. Most of the expositions of doctrine in the Epistles find their basis in some aspect of the teachings of Jesus. These teachings have an ongoing significance for the development of the church.<\/p>\n<p>To what extent is knowledge of the life and teachings of Jesus relevant to the 21st century? Existential theologians have driven such a wedge between the Christ of faith and the Jesus of history that the latter has ceased to have any importance for them. Christians today, no less than their first-century predecessors, need to know that the object of their faith is the same one who lived and taught in Galilee and Judea.<\/p>\n<p><em>See also<\/em> Ascension of Christ; Christ; Christology; Genealogy of Jesus Christ; Incarnation; Jesus Christ; Kingdom of God, Kingdom of Heaven; Messiah; Parable; Savior; Son of God; Son of Man; Virgin Birth of Jesus.<\/p>","summary_ro":"JESUS CHRIST, Teachings of Because of the wide variety of forms in which the teachings of Jesus have been preserved, it is difficult to bring out the essence of that teaching in a systematic way. Jesus did not present us with a theological system. His words were essentially practical in intent. Yet from all the variety of sayings it is possible to extract a clear idea of what Jesus thought about a number of important issues. What was his teaching about God? What did he think about himself? Wh...","summary_en":"JESUS CHRIST, Teachings of Because of the wide variety of forms in which the teachings of Jesus have been preserved, it is difficult to bring out the essence of that teaching in a systematic way. Jesus did not present us with a theological system. His words were essentially practical in intent. Yet from all the variety of sayings it is possible to extract a clear idea of what Jesus thought about a number of important issues. What was his teaching about God? What did he think about himself? Wh...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20290,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letters of John","title_en":"Letters of John","content_ro":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","content_en":"<h3>JOHN, Letters of<\/h3>\n<p>Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and warmly portrayed and commanded.<\/p>\n<p>Preview<\/p>\n<p>• The First Letter of John<\/p>\n<p>• The Second Letter of John<\/p>\n<p>• The Third Letter of John<\/p>\n<p class=\"h2\" id=\"TheFirstLetterofJohn\">The First Letter of John<\/p>\n<h5>Occasion and Purpose<\/h5>\n<p>First John is a simple yet profound response to a heresy threatening the church. The methodology used is a careful and clear delineation of the truth as it is found in Christ. The two different positions—the correct and the incorrect—are clearly contrasted. The lines of demarcation are definitely drawn.<\/p>\n<p>The letter, however, also has a positive purpose. The author wants his “children” to know the truth and respond in relationship to God, who was revealed in Christ: “We are writing these things so that our joy will be complete. This is the message he has given us to announce to you: God is light and there is no darkness in him at all” (1 Jn 1:4-5, <span>nlt<\/span>). The positive purpose is further designated in 5:20 (<span>nlt<\/span>): “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we are in God because we are in his Son, Jesus Christ. He is the only true God, and he is eternal life.” The clear understanding of Christ—as being both God and man—is of highest importance to the author. The believers need to know this and remain in this truth, so that they can continue to abide in the Son of God and not be taken away from him by heretical teachings.<\/p>\n<h5>The Nature of the Opposition<\/h5>\n<p>Assuming that the letter is written to contest the claims of the heretics provides interesting insights into their identity. According to 2:19, the opponents had been members of the Christian community but later had withdrawn to propagate their own beliefs.<\/p>\n<p>The major christological error of the heretics was a denial of the humanity of Jesus, with the implication that he was not the Messiah. The false prophets in the world can be identified by their confession of Jesus: “This is the way to find out if they have the Spirit of God: If a prophet acknowledges that Jesus Christ became a human being, that person has the Spirit of God” (4:2, <span>nlt<\/span>). The opening verse of the letter sharply contests the denial of Jesus’ humanity. The liar is identified in 2:22 (<span>nlt<\/span>) as the one “who says that Jesus is not the Christ. Such people are antichrists, for they have denied the Father and the Son.”<\/p>\n<p>The practical outcome of these positions was a moral irresponsibility that advocated a life of sin and disregard for others. John, therefore, needs to call these apostates back to a life of ethics and brotherly love in Christ.<\/p>\n<p>The opposition has been identified in various ways. The emphasis on secret and esoteric knowledge points toward a Gnostic-type heresy. The denial of the humanity of Jesus points toward the docetic heresy. Cerinthus of Asia Minor (mentioned by Irenaeus) has often been associated with the opposition in 1 John.<\/p>\n<h5>Author<\/h5>\n<p>Careful comparison of 1 John with the fourth Gospel reveals a marked resemblance in vocabulary, style, and thought. Characteristic words used by both works include “love,” “life,” “truth,” “light,” “Son,” “Spirit,” “advocate,” “manifest,” “sin,” “world,” “flesh,” “abide,” “know,” “walk,” and “commandments.” Combinations of words such as “Spirit of truth,” “born of God,” “children of God,” and “overcome the world” also point to a single author. There are also similarities in grammatical usage and patterns of expression. There are marked similarities in theological outlook as well.<\/p>\n<p>It is difficult to deny the close relationship of the two writings. Those who have attempted to distinguish between the two have had to admit that the variations in style and theological method must have come from one who was closely related and deeply influenced by the writer of the other.<\/p>\n<p>The traditional position on authorship has been that the apostle John was the author of both the Gospel and the letter. The opening words of 1 John point clearly in that direction: “The one who existed from the beginning is the one we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is Jesus Christ, the Word of life” (1:1, <span>nlt<\/span>). This is clearly intended to let the readers know that the author was an eyewitness of the events.<\/p>\n<p>The traditional position has been questioned on the basis of a quotation from Papias, who was bishop of Hierapolis in Asia Minor (<span>AD<\/span> 100–140). His comment, transmitted through Eusebius via Irenaeus, is “If anywhere one came my way who had been a follower of the elders, I would inquire about the words of the elders—what Andrew and Peter had said, or what Thomas or James or John or Matthew or any other of the Lord’s disciples; and I would inquire about the things which Aristion and the elder John, the Lord’s disciples, say.” A number of significant commentators have argued for the existence of an elder or presbyter John in Asia Minor as distinct from the apostle John. Irenaeus, in <em>Against Heresies,<\/em> and the Muratorian Fragment (both from the end of the second century), however, assign 1 John to the apostle John.<\/p>\n<p>His claim to be an eyewitness and his air of authority definitely point toward the apostle John as the author of the first letter. Tradition speaks of the advanced age of the apostle as he taught at Ephesus, and of his emphasis upon love among Christians to the very end of his life. First John reflects just such a situation.<\/p>\n<h5>Date<\/h5>\n<p>The date for the composition of 1 John is usually placed near the end of the first century. This date is confirmed by the nature of the heresy condemned and by the references to it in Polycarp and Irenaeus. Greater precision in fixing the date is not possible with the evidence available.<\/p>\n<h5>Text<\/h5>\n<p>The text of 1 John has been preserved rather well. The simplicity of the terminology and the clarity of its thought have contributed to this preservation. Three passages deserve mention in the discussion of text.<\/p>\n<p>The words “all things” (2:20) are found in the nominative case in some manuscripts and in the accusative or objective case in others. The <span>kjv<\/span> translates the verse: “Ye know all things.” Use of the nominative case, which then modifies “you”—“You all know”—is perhaps a better rendering. The emphasis is on the breadth of the distribution of knowledge and not on the completeness of it.<\/p>\n<p>In 4:19 there is no object for the verb “love” in the earliest manuscripts. Some later manuscripts have inserted either “him” or “God” in this sentence (see <span>nlt<\/span> mg), and the <span>kjv<\/span> is dependent upon these manuscripts.<\/p>\n<p>The most famous variant in 1 John is found in 5:7-8. “These three agree in heaven: the Father, the Word, and the Holy Spirit . . .” is clearly an interpolation added to the text at a fairly late date. The earliest reference comes from the Spanish heretic Priscillian, who died in <span>AD<\/span> 385. At a later date it was accepted into the Vulgate. Erasmus, who edited the first Greek Testament ever published, did not include the words on the basis of their absence in Greek manuscripts. The only two Greek manuscripts that contain the words were produced since that date. Thus modern translations have eliminated this verse.<\/p>\n<h5>Content<\/h5>\n<p>Commentators are unable to agree on the specific plan and structure of the first letter. The simple terminology, the narrow range of vocabulary, the repetition of ideas, and the almost monotonous grammatical construction defy logical analysis in terms of outline and structure. Commentators have characterized the argument of the epistle as “spiral.” The picture is that of a venerable and respected elder in the community sharing his wisdom without attempting to provide a closely reasoned argument.<\/p>\n<p>Although chapter designations were not introduced into the text of the NT until <span>AD<\/span> 1228 and are often misleading divisions of thought, they do provide a convenient method for surveying the content of the letter. It should be noted that the letter also departs from the common letter style of the first century so vividly represented in the Pauline letters.<\/p>\n<p>The first chapter is composed of an introduction and a discussion of walking in the light. The nature of God and man in relationship comes into sharp focus.<\/p>\n<p>The introduction stands in the noble tradition of the prologue to the fourth Gospel and the prologue to the Letter to the Hebrews. With majestic profundity the basic dependability of the gospel message is declared. The author claims his status as an eyewitness of the one through whom the Father manifested himself. He claims that he is simply proclaiming the events in which he himself participated. The emphasis on hearing, seeing, and touching (the frequent use of the perfect tense emphasizes the continuing results) takes the manifestation out of the ethereal and speculative realm and places it directly in the world of experience.<\/p>\n<p>The purpose of the proclamation is fellowship (the Greek word is <span class=\"greek\" lang=\"el\">koinonia<\/span>). This fellowship operates both on the horizontal plane between believers and on the vertical plane between believers and both Father and Son (1:3). The second element of purpose is “to make our joy complete” (v 4).<\/p>\n<p>In the body of the letter the author moves immediately (1:5-10) to the definitive nature of God as light. God’s nature as light has a number of significant implications. First, darkness has no place in God at all (v 5). Second, those who walk (live, conduct themselves) in darkness cannot be in fellowship with God (v 6). Third, a relationship with God (walking in the light) results in fellowship with other believers and cleansing from all sin by Jesus, his Son (v 7). Fourth, all have sinned, and denial of that fact does not change the truth (v 8). Fifth, acknowledgment of sin brings forgiveness and cleansing from the faithful and righteous God (v 9). Finally, denial of ever having sinned is a reflection upon God and proves that his word is not present (v 10).<\/p>\n<p>Joy and fellowship are available only to those who walk in the light of God’s presence. God—who is light through his Son, Jesus Christ (we are reminded of the prologue of the fourth Gospel, that the Word manifested light to all men)—solves the problem of sin and unrighteousness through forgiveness and cleansing.<\/p>\n<p>The second chapter continues the thought of the final paragraph of chapter 1—the solution to the problem of sin—and then turns to a discussion of the new commandment and the threat of the antichrist.<\/p>\n<p>In 2:1-6 the solution to the problem of sin in the presence of a pure God is expanded. Jesus Christ not only forgives sin and cleanses unrighteousness but also he is our advocate (the same word used in Jn 14–16 and transliterated “Paraclete”) before God. Jesus had satisfied the requirements for complete reconciliation between God and humanity.<\/p>\n<p>In response the believer is to keep his commandments. The third verse is the first of a number of verses that respond to one question: How can the believer know that all of this is true? The first test is that of obedience. The implications of the test of obedience is stated positively in verses 3 and 5 and negatively in verse 4. Verse 6 clearly points out that the model for the lifestyle of the believer is to be found in Jesus.<\/p>\n<p>The second test of believing (“abiding in him”) is outlined in verses 7-17. The second authentication is love for the brothers and sisters in the Christian community. The author clearly states that it is impossible to walk in the light of God and hate your Christian brother or sister at the same time. This is an expansion on the idea of fellowship in the light found in the opening verses.<\/p>\n<p>After encouraging three different age groups (2:12-14—the reference may well be to stages in the Christian life rather than to chronological age groups), he warns them of the folly of loving the world (vv 15-17). The world consists of transient lusts and pride and is not a part of the Father, who is light. The only one who survives is the one who is obedient to the total will of God.<\/p>\n<p>Then the author turns to the problem of the end times with its manifestation of the antichrist (2:18-27). The antichrists (note the use of the plural) once were members of the fellowship (v 19). Anyone who denies that Jesus is the Messiah falls into that category. The author further declares that it is impossible to deny Christ and embrace God (v 23). Those who are born of God have an anointing from him that enables them to recognize the lies of the antichrist (v 27).<\/p>\n<p>The whole epistle to this point has revolved around the implications of walking with God, who is light. God’s revelation of himself in Jesus provides clear direction and understanding to recognize the true and identify the false.<\/p>\n<p>The last two verses of chapter 2 introduce the new topic for chapter 3, being “born of God” (2:29). The children of God do not fear the final revelation of God at the Second Coming. Instead, they anticipate it, for the full quality of their new birth will be made visible (3:2). The author pauses to revel in the function of God’s love in our lives as his children (v 1).<\/p>\n<p>The author quickly comes back from the joy of contemplating our status as children of God to the stark realities of the world in which we must live. The world about us is characterized by sin, which is now defined as lawlessness (3:4). Sin finds its origin in the devil, who “has been sinning from the beginning” (v 8). The children of the devil reveal their essential nature by living lawless lives—Cain is used as a model (vv 10-12).<\/p>\n<p>Jesus, whose second appearance is noted in the opening verses, came the first time to take away sins (3:5) and destroy the works of the devil (v 8). Those who live in Jesus should live according to the pattern of their Father, who is righteous (v 7). The righteous lifestyle is characterized by purity (v 3) and cessation of sin (vv 7-9). The contrast between the two lifestyles is obvious (v 10).<\/p>\n<p>The last half of chapter 3 turns to one of the expressions of righteousness—love for others in the Christian community. The negative was already introduced in verse 12 (Cain). Hatred of the brother is equivalent to murder (3:15). Indifference to the need of a brother or sister is also condemned (vv 17-18). The model for the love of the brother is Jesus, who laid down his life for us (v 16). The positive note is that love for one’s brothers and sisters is evidence of being born of God—of passing from death into life (v 14). Again, the contrast between the children of God and the children of the devil is obvious.<\/p>\n<p>The last half of chapter 3 highlights one of John’s favorite emphases. “We know” is repeated in verses 14, 16, 19, and 24. In a world of uncertainties, John recognizes the great need for assurance. He thus outlines a variety of tests to establish and maintain assurance for the children of God.<\/p>\n<p>The transition to chapter 4 occurs at the end of chapter 3: “We know he lives in us because the Holy Spirit lives in us” (v 24, <span>nlt<\/span>). Those who have the Holy Spirit need to distinguish between the Spirit of truth and the spirit of error. The doctrinal test is then outlined. Those who have the Spirit of God recognize that Jesus is God come in the flesh (4:2-3). False prophets who deny this have the spirit of the antichrist (v 3). Obedience to God enables the children of God to recognize and respond to the language of God (vv 4-6).<\/p>\n<p>In verses 7-12 John speaks of the origin of love as coming from God who is love (4:8). That love was demonstrated unmistakably in Jesus (vv 9-10) in order to solve the problem of sin. The natural response of the children of God, then, is to love one another (v 11), to the end that God’s love may be perfected (reach its designated goal) in us (v 12). In this paragraph being born of God, loving God, and knowing God are inextricably intertwined.<\/p>\n<p>Verse 13 picks up the assurance note of 3:1: “God has given us his Spirit as proof that we live in him and he in us” (<span>nlt<\/span>). Futher assurance is given to those who recognize that Jesus is the Son of God and the Savior of the world, which leads us to know the love of God. The love of God flows through us to others and is an evidence of our relationship to God (4:14-21). The present assurance is so clear that even the fear of Judgment Day is obviated (vv 17-18).<\/p>\n<p>In the final chapter, John turns to the interrelationship between love and righteousness. Those who are born of God do not find the commandments of God to be burdensome (5:3). The faith of the children of God enables them to find victory over the world that would hinder the fulfillment of commands (v 4). That faith rests in Jesus as the Son of God (v 5). Again, correct belief enters the picture: Jesus was fully human (v 6), and the Spirit bears witness to the reality of Jesus (vv 7-8). The result is a great inner certitude that God “has given us eternal life, and this life is in his Son” (v 11, <span>nlt<\/span>). Again, the line of demarcation between the one who has life and the one who does not is made crystal clear (v 12).<\/p>\n<p>Verses 13-16 move from the possession of eternal life to certainty in prayer. A solid confidence in God brings answers to prayer (vv 14-15). Confidence also extends to prayer on behalf of others who are committing sin (now John defines sin as unrighteousness rather than the sin that leads to death, v 12); God will honor that prayer by giving life to the sinner (v 16).<\/p>\n<p>The final verses are a reiteration of the major themes of the letter. The victory of the one who is born of God through the true God who has come to us in Jesus clearly differentiates the child of God from the life of the world under the power of the evil one. The shining note of assurance continues to the very end of the letter.<\/p>\n<p class=\"h2\" id=\"TheSecondLetterofJohn\">The Second Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Second John was written in a setting similar to that of 1 John. The author identifies himself as “the elder” and designates his audience as “the elect lady and her children” (2 Jn 1:1). The “elect lady” is probably a church and the “children” are the members of it. The closing greeting from “your elect sister” (v 13) confirms this analysis. This church was harassed by the same heresies that were attacked in 1 John. The heresies are denounced, and the church is warned not to entertain the messengers of the heresy.<\/p>\n<p>The grammar, style, and vocabulary of 2 John compare very closely to 1 John. Eight of the 13 verses of the second letter are almost identical with verses in 1 John.<\/p>\n<p>Information concerning date of writing is inadequate to make any decision. The similarity to 1 John suggests a similar era.<\/p>\n\n<h5>The Message<\/h5>\n<p>The message of the letter is twofold. In the first place, the members of the Christian community were urged to love one another (v 5). The nature of love is then defined as following his commandments (v 6). The second, and more compelling, element is the warning against the deceivers who refuse to acknowledge Christ and persuade others to do the same. Love indeed has its limits when it comes to even housing those who refuse to acknowledge Christ (vv 8-11). The deceivers are probably the same heretics identified in the first letter.<\/p>\n<p>The letter closes with a promise of further communication in person. The purpose of the visit will be to complete one another’s joy (cf. 1 Jn 1:4).<\/p>\n<p class=\"h2\" id=\"TheThirdLetterofJohn\">The Third Letter of John<\/p>\n<h5>Author, Setting, and Date<\/h5>\n<p>Third John is also written in a similar setting. The occasion, however, is not the threat of heresy. The problem now is a certain Diotrephes, who is repudiating the authority of “the elder” and trying to frustrate his leadership. The letter is addressed to Gaius, who is still loyal to the elder. The elder asks Gaius to provide for the genuine missionaries who are passing through. In the thanksgiving section Gaius is commended for his faithfulness to the truth, especially as a “child” of the elder.<\/p>\n<p>Again, we have insufficient information to establish date or additional setting. The familiar terminology and writing style tie it closely to the other two letters; as such, the author was probably John the apostle.<\/p>\n<h5>Message<\/h5>\n<p>The burden of the letter is also twofold. The first paragraph (3 Jn 1:5-8) commends Gaius for his hospitality to the itinerant missionaries who are traveling “for the sake of the Name” (v 7), i.e., the Lord Jesus Christ. The missionaries have spoken well of Gaius’s love for the church.<\/p>\n<p>The main body of the letter warns against the insubordination of a certain Diotrephes. His love of power and authority has led him not only to defy the authority of the elder but also to convince others to follow his defiance or be excommunicated. He has refused to entertain the genuine itinerant preachers. Gaius is warned not to be influenced by Diotrephes’ example.<\/p>\n<p>The conclusion reflects the anticipation of an immediate personal visit. Normal greetings conclude the little letter.<\/p>\n<p><em>See also<\/em> John, the Apostle.<\/p>","summary_ro":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","summary_en":"JOHN, Letters of Three brief epistles ascribed to John. Their brevity is deceiving, for they deal with profound and critical questions about the basic nature of Christian spiritual experience. The Johannine letters also provide interesting insight into the condition of the church at the end of the first century. Heresy is rearing its ugly head. Autonomy and church organization are reflected. The genuine nature of a committed and obedient relationship to God through Christ is powerfully and wa...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36160,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of God","title_en":"Spirit of God","content_ro":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","content_en":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","summary_ro":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","summary_en":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36219,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of Jesus Christ","title_en":"Spirit of Jesus Christ","content_ro":"<h3>SPIRIT OF JESUS CHRIST<\/h3>\n<p>The Spirit as identified with Jesus Christ.<\/p>\n<p>The most important development and element in earliest Christian understanding of the Spirit is that the Spirit is now the Spirit of Jesus Christ (Acts 16:7; Rom 8:9; Gal 4:6; Phil 1:19; 1 Pt 1:11; see also Jn 7:38; 15:26; 16:7; 19:30; Rv 3:1; 5:6). The Spirit is to be identified as the Spirit that bears witness to Jesus (Jn 15:26; 16:13-15; Acts 5:32; 1 Cor 12:3; 1 Jn 4:2; 5:7-8; Rv 19:10), but also, and more profoundly, as the Spirit that inspired and empowered Jesus himself. This Spirit became available to the believers after Christ’s resurrection.<\/p>\n<p> The apostles John and Paul were quite clear in their writings about Christ becoming spirit through resurrection. The keynote verses penned by John are John 6:63; 7:37-39; 14:16-18; 20:22; and 1 John 3:24; 4:13. The critical passages written by Paul are Romans 8:9-10; 1 Corinthians 15:45; 2 Corinthians 3:17-18; and 1 Corinthians 6:17.<\/p>\n<p>Revelation concerning the Spirit of Jesus is progressive in the Gospel of John. John does not tell us from the beginning that people could not actually receive eternal life until the hour of Christ’s glorification. Throughout the Gospel, Jesus declares to various people that he can give them eternal life if they would believe in him. He promises them the water of life, the bread of life, and the light of life. But no one could really partake of these until after the Lord had risen. As a foretaste, as a sample, they could receive life via the Lord’s words because his words were themselves spirit and life (Jn 6:63); however, it was not until the Spirit would become available that believers could actually become the recipients of the divine, eternal life. After the Lord’s discourse in John 6, Jesus said, “It is the Spirit that gives life, the flesh profits nothing” (v 63). In the flesh Jesus could not give them the bread of life, but when the Spirit became available, they could have life. Again, Jesus offered the water of life—even life flowing like rivers of living water—to the Jews assembled at the Feast of Tabernacles. He told them to come and drink of him. But no one could, then and there, come and drink of him. So John added a note: “But this he spoke concerning the Spirit, for the Spirit was not yet because Jesus was not yet glorified” (7:39). Once Jesus would be glorified through resurrection, the Spirit of the glorified Jesus would be available for people to drink. In John 6, Jesus offered himself as the bread of life to be eaten by people; and in John 7, he offered himself as the water of life to refresh men. But no one could eat him or drink him until he became spirit, as was intimated in John 6:63 and then stated plainly in John 7:39.<\/p>\n\n<p>In John 14:16-18, Jesus went one step further in identifying himself with the Spirit. He told the disciples that he would give them another Comforter. Then he told them that they should know who this Comforter was because he was, then and there, abiding with them and would, in the near future, be in them. Who else but Jesus was abiding with them at that time? Then after telling the disciples that the Comforter would come to them, he said, “I am coming to you.” First he said that the Comforter would come to them and abide in them, and then in the same breath he said that he would come to them and abide in them (see 14:20). In short, the coming of the Comforter to the disciples was one and the same as the coming of Jesus to the disciples. The Comforter who was dwelling with the disciples that night was the Spirit in Christ; the Comforter who would be in the disciples (after the resurrection) would be Christ in the Spirit.<\/p>\n<p>On the evening of the resurrection, the Lord Jesus appeared to the disciples and then breathed into them the Holy Spirit. This inbreathing, reminiscent of God’s breathing into Adam the breath of life (Gn 2:7), became the fulfillment of all that had been promised and anticipated earlier in John’s Gospel. Through this impartation, the disciples became regenerated and indwelt by the Spirit of Jesus Christ. This historical event marked the genesis of the new creation. Jesus could now be realized as the bread of life, the water of life, and the light of life. The believers now possessed his divine, eternal, risen life. From that time forward, Christ as spirit indwelt his believers. Thus, in his first epistle John could say, “And hereby we know that he abides in us, by the Spirit whom he gave to us” (1 Jn 3:24), and again, “Hereby we know that we abide in him and he in us, because he has given us of his Spirit” (4:13).<\/p>\n<p>The apostles had quite an adjustment to make after Christ’s resurrection. They had become so accustomed to his physical presence that it was difficult for them to learn how to live by his spiritual, indwelling presence. All through the 40 days after his resurrection, from the time the apostles received the inbreathing of the Spirit, Christ was teaching the disciples to make the transfer. He would physically appear and then disappear intermittently. His appearances were very frequent in the beginning and then they steadily diminished. His aim was to guide the apostles into knowing him in his invisible presence. However, this was so new to them that he had to keep appearing to them in order to strengthen and reassure them. But his real desire was to help them live by faith and not by sight. When he appeared to the disciples as they were all together the second time, with Thomas present, he chided Thomas for his unbelief. Then he prounounced this blessing, “Blessed are those who do not see me and yet believe” (Jn 20:29).<\/p>\n<p>The apostle Paul was such a “blessed” one. He did not know Christ in the flesh. He knew only the risen Christ (2 Cor 5:15-16). In this regard, he had an advantage over the early apostles. They had a great adjustment to make, but from the very beginning, Paul knew the risen Christ as Spirit. Paul became the forerunner of all those Christians who have never seen Jesus in the flesh and who have come to experience him in the Spirit. Yes, Paul had seen the risen Lord; he was the last one to do so (1 Cor 15:8). And from that time onward he realized that Jesus was a glorified man, exalted far above all. Paul wrote much concerning this, but his writings did not leave the far-above-all Jesus far away because this was not what Paul experienced. Any experienced Christian should be able to testify that the Christ in the heavens is also the Christ in the heart.<\/p>\n<p>In his writings, Paul often speaks of the Spirit and Christ synonymously. This is evident in Romans 8:9-10. The terms “Spirit of God,” “Spirit of Christ,” and “Christ” are all used interchangeably. The Spirit of God is the Spirit of Christ, and the Spirit of Christ is Christ. In these verses, it is evident that Paul identified the Spirit with Christ because in Christian experience they are absolutely identical. There is no such thing as an experience of Christ apart from the Spirit. The separation and\/or distinction does exist in Trinitarian theology—and for very good reasons—but the separation is nearly nonexistent in actual experience. Several of Paul’s statements are written from the vantage point of experience.<\/p>\n<p>In 1 Corinthians 15:45, Paul says that the risen Jesus became life-giving spirit. Notice the verse does not say Jesus became the Spirit, as if the second person of the Trinity became the third, but that Jesus became spirit in the sense that his mortal existence and form were metamorphosed into a spiritual existence and form. Jesus’ person was not changed through the resurrection, only his form. With this changed spiritual form, Jesus regained the essential state of being he had emptied himself of in becoming a man. Before he became a man, he subsisted in the form of God (Phil 2:6), which form is Spirit and thereby was united to the Spirit (the third of the Trinity), while still remaining distinct. Thus, when the scripture says that the Lord “became life-giving spirit,” it does not mean that the Son became the Holy Spirit. But it does indicate that Christ, via resurrection, appropriated a new, spiritual form (while still retaining a body—a glorified one) that enabled him to commence a new spiritual existence (see 1 Pt 3:18).<\/p>\n<p>In 2 Corinthians 3, Paul explains that the NT ministry is a ministry carried out by the Spirit of the living God (v 3), who is the Spirit that gives life (v 6). In fact, the whole NT economy is characterized as “the ministry of the Spirit” (v 8). At the same time, Paul emphasizes that the function of the NT ministry is to bring God’s people to see and experience the glorious Christ (3:3, 14, 16-18; 4:4-6). It is in this context that Paul boldly declares, “The Lord is the Spirit” (3:17). He who turns his heart to the Lord is, in effect, turning his heart to the Spirit. lf the Lord were not the Spirit abiding in the believers, how could they turn their hearts to him? And how could they be transformed into the same image? Second Corinthians 3:18 says, “But we all, with unveiled face mirroring the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord-Spirit.” According to the Greek, the last phrase of this verse could be rendered “the Lord, the Spirit” (see <span>asv<\/span>) or “the Lord, who is the Spirit” (see <span>rsv<\/span>, <span>niv<\/span>) because the expression “the Spirit” is in direct apposition to “the Lord” (i.e., it is a further description of the Lord). Thus, the Lord is the Spirit.<\/p>\n<p>In conclusion, when the Scriptures identify the Spirit with Christ and vice versa, the identification is not equivocation. Christ is not the Holy Spirit. Christ and the Spirit are distinct persons of the Trinity, as is affirmed by the overall teaching of the Word. But the Scriptures do identify Christ and the Spirit in the context of Christian experience. It would be accurate to say that Christians experience Christ through his Spirit, the Spirit of Christ. One cannot know Jesus apart from the Spirit or other than through the Spirit.<\/p>\n<p><em>See also<\/em> Resurrection.<\/p>","content_en":"<h3>SPIRIT OF JESUS CHRIST<\/h3>\n<p>The Spirit as identified with Jesus Christ.<\/p>\n<p>The most important development and element in earliest Christian understanding of the Spirit is that the Spirit is now the Spirit of Jesus Christ (Acts 16:7; Rom 8:9; Gal 4:6; Phil 1:19; 1 Pt 1:11; see also Jn 7:38; 15:26; 16:7; 19:30; Rv 3:1; 5:6). The Spirit is to be identified as the Spirit that bears witness to Jesus (Jn 15:26; 16:13-15; Acts 5:32; 1 Cor 12:3; 1 Jn 4:2; 5:7-8; Rv 19:10), but also, and more profoundly, as the Spirit that inspired and empowered Jesus himself. This Spirit became available to the believers after Christ’s resurrection.<\/p>\n<p> The apostles John and Paul were quite clear in their writings about Christ becoming spirit through resurrection. The keynote verses penned by John are John 6:63; 7:37-39; 14:16-18; 20:22; and 1 John 3:24; 4:13. The critical passages written by Paul are Romans 8:9-10; 1 Corinthians 15:45; 2 Corinthians 3:17-18; and 1 Corinthians 6:17.<\/p>\n<p>Revelation concerning the Spirit of Jesus is progressive in the Gospel of John. John does not tell us from the beginning that people could not actually receive eternal life until the hour of Christ’s glorification. Throughout the Gospel, Jesus declares to various people that he can give them eternal life if they would believe in him. He promises them the water of life, the bread of life, and the light of life. But no one could really partake of these until after the Lord had risen. As a foretaste, as a sample, they could receive life via the Lord’s words because his words were themselves spirit and life (Jn 6:63); however, it was not until the Spirit would become available that believers could actually become the recipients of the divine, eternal life. After the Lord’s discourse in John 6, Jesus said, “It is the Spirit that gives life, the flesh profits nothing” (v 63). In the flesh Jesus could not give them the bread of life, but when the Spirit became available, they could have life. Again, Jesus offered the water of life—even life flowing like rivers of living water—to the Jews assembled at the Feast of Tabernacles. He told them to come and drink of him. But no one could, then and there, come and drink of him. So John added a note: “But this he spoke concerning the Spirit, for the Spirit was not yet because Jesus was not yet glorified” (7:39). Once Jesus would be glorified through resurrection, the Spirit of the glorified Jesus would be available for people to drink. In John 6, Jesus offered himself as the bread of life to be eaten by people; and in John 7, he offered himself as the water of life to refresh men. But no one could eat him or drink him until he became spirit, as was intimated in John 6:63 and then stated plainly in John 7:39.<\/p>\n\n<p>In John 14:16-18, Jesus went one step further in identifying himself with the Spirit. He told the disciples that he would give them another Comforter. Then he told them that they should know who this Comforter was because he was, then and there, abiding with them and would, in the near future, be in them. Who else but Jesus was abiding with them at that time? Then after telling the disciples that the Comforter would come to them, he said, “I am coming to you.” First he said that the Comforter would come to them and abide in them, and then in the same breath he said that he would come to them and abide in them (see 14:20). In short, the coming of the Comforter to the disciples was one and the same as the coming of Jesus to the disciples. The Comforter who was dwelling with the disciples that night was the Spirit in Christ; the Comforter who would be in the disciples (after the resurrection) would be Christ in the Spirit.<\/p>\n<p>On the evening of the resurrection, the Lord Jesus appeared to the disciples and then breathed into them the Holy Spirit. This inbreathing, reminiscent of God’s breathing into Adam the breath of life (Gn 2:7), became the fulfillment of all that had been promised and anticipated earlier in John’s Gospel. Through this impartation, the disciples became regenerated and indwelt by the Spirit of Jesus Christ. This historical event marked the genesis of the new creation. Jesus could now be realized as the bread of life, the water of life, and the light of life. The believers now possessed his divine, eternal, risen life. From that time forward, Christ as spirit indwelt his believers. Thus, in his first epistle John could say, “And hereby we know that he abides in us, by the Spirit whom he gave to us” (1 Jn 3:24), and again, “Hereby we know that we abide in him and he in us, because he has given us of his Spirit” (4:13).<\/p>\n<p>The apostles had quite an adjustment to make after Christ’s resurrection. They had become so accustomed to his physical presence that it was difficult for them to learn how to live by his spiritual, indwelling presence. All through the 40 days after his resurrection, from the time the apostles received the inbreathing of the Spirit, Christ was teaching the disciples to make the transfer. He would physically appear and then disappear intermittently. His appearances were very frequent in the beginning and then they steadily diminished. His aim was to guide the apostles into knowing him in his invisible presence. However, this was so new to them that he had to keep appearing to them in order to strengthen and reassure them. But his real desire was to help them live by faith and not by sight. When he appeared to the disciples as they were all together the second time, with Thomas present, he chided Thomas for his unbelief. Then he prounounced this blessing, “Blessed are those who do not see me and yet believe” (Jn 20:29).<\/p>\n<p>The apostle Paul was such a “blessed” one. He did not know Christ in the flesh. He knew only the risen Christ (2 Cor 5:15-16). In this regard, he had an advantage over the early apostles. They had a great adjustment to make, but from the very beginning, Paul knew the risen Christ as Spirit. Paul became the forerunner of all those Christians who have never seen Jesus in the flesh and who have come to experience him in the Spirit. Yes, Paul had seen the risen Lord; he was the last one to do so (1 Cor 15:8). And from that time onward he realized that Jesus was a glorified man, exalted far above all. Paul wrote much concerning this, but his writings did not leave the far-above-all Jesus far away because this was not what Paul experienced. Any experienced Christian should be able to testify that the Christ in the heavens is also the Christ in the heart.<\/p>\n<p>In his writings, Paul often speaks of the Spirit and Christ synonymously. This is evident in Romans 8:9-10. The terms “Spirit of God,” “Spirit of Christ,” and “Christ” are all used interchangeably. The Spirit of God is the Spirit of Christ, and the Spirit of Christ is Christ. In these verses, it is evident that Paul identified the Spirit with Christ because in Christian experience they are absolutely identical. There is no such thing as an experience of Christ apart from the Spirit. The separation and\/or distinction does exist in Trinitarian theology—and for very good reasons—but the separation is nearly nonexistent in actual experience. Several of Paul’s statements are written from the vantage point of experience.<\/p>\n<p>In 1 Corinthians 15:45, Paul says that the risen Jesus became life-giving spirit. Notice the verse does not say Jesus became the Spirit, as if the second person of the Trinity became the third, but that Jesus became spirit in the sense that his mortal existence and form were metamorphosed into a spiritual existence and form. Jesus’ person was not changed through the resurrection, only his form. With this changed spiritual form, Jesus regained the essential state of being he had emptied himself of in becoming a man. Before he became a man, he subsisted in the form of God (Phil 2:6), which form is Spirit and thereby was united to the Spirit (the third of the Trinity), while still remaining distinct. Thus, when the scripture says that the Lord “became life-giving spirit,” it does not mean that the Son became the Holy Spirit. But it does indicate that Christ, via resurrection, appropriated a new, spiritual form (while still retaining a body—a glorified one) that enabled him to commence a new spiritual existence (see 1 Pt 3:18).<\/p>\n<p>In 2 Corinthians 3, Paul explains that the NT ministry is a ministry carried out by the Spirit of the living God (v 3), who is the Spirit that gives life (v 6). In fact, the whole NT economy is characterized as “the ministry of the Spirit” (v 8). At the same time, Paul emphasizes that the function of the NT ministry is to bring God’s people to see and experience the glorious Christ (3:3, 14, 16-18; 4:4-6). It is in this context that Paul boldly declares, “The Lord is the Spirit” (3:17). He who turns his heart to the Lord is, in effect, turning his heart to the Spirit. lf the Lord were not the Spirit abiding in the believers, how could they turn their hearts to him? And how could they be transformed into the same image? Second Corinthians 3:18 says, “But we all, with unveiled face mirroring the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord-Spirit.” According to the Greek, the last phrase of this verse could be rendered “the Lord, the Spirit” (see <span>asv<\/span>) or “the Lord, who is the Spirit” (see <span>rsv<\/span>, <span>niv<\/span>) because the expression “the Spirit” is in direct apposition to “the Lord” (i.e., it is a further description of the Lord). Thus, the Lord is the Spirit.<\/p>\n<p>In conclusion, when the Scriptures identify the Spirit with Christ and vice versa, the identification is not equivocation. Christ is not the Holy Spirit. Christ and the Spirit are distinct persons of the Trinity, as is affirmed by the overall teaching of the Word. But the Scriptures do identify Christ and the Spirit in the context of Christian experience. It would be accurate to say that Christians experience Christ through his Spirit, the Spirit of Christ. One cannot know Jesus apart from the Spirit or other than through the Spirit.<\/p>\n<p><em>See also<\/em> Resurrection.<\/p>","summary_ro":"SPIRIT OF JESUS CHRIST The Spirit as identified with Jesus Christ. The most important development and element in earliest Christian understanding of the Spirit is that the Spirit is now the Spirit of Jesus Christ (Acts 16:7; Rom 8:9; Gal 4:6; Phil 1:19; 1 Pt 1:11; see also Jn 7:38; 15:26; 16:7; 19:30; Rv 3:1; 5:6). The Spirit is to be identified as the Spirit that bears witness to Jesus (Jn 15:26; 16:13-15; Acts 5:32; 1 Cor 12:3; 1 Jn 4:2; 5:7-8; Rv 19:10), but also, and more profoundly, as t...","summary_en":"SPIRIT OF JESUS CHRIST The Spirit as identified with Jesus Christ. The most important development and element in earliest Christian understanding of the Spirit is that the Spirit is now the Spirit of Jesus Christ (Acts 16:7; Rom 8:9; Gal 4:6; Phil 1:19; 1 Pt 1:11; see also Jn 7:38; 15:26; 16:7; 19:30; Rv 3:1; 5:6). The Spirit is to be identified as the Spirit that bears witness to Jesus (Jn 15:26; 16:13-15; Acts 5:32; 1 Cor 12:3; 1 Jn 4:2; 5:7-8; Rv 19:10), but also, and more profoundly, as t...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66034,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Remaining in Christ","title_en":"Remaining in Christ","content_ro":"<h3>Remaining in Christ<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">menō<\/span><em>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [<span class=\"greek\" lang=\"el\">menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\n<p>This mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","content_en":"<h3>Remaining in Christ<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">menō<\/span><em>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [<span class=\"greek\" lang=\"el\">menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\n<p>This mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","summary_ro":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","summary_en":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93660,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Remaining in Christ","title_en":"Remaining in Christ","content_ro":"<h3>Remaining in Christ<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">menō<\/span><em>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [<span class=\"greek\" lang=\"el\">menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\n<p>This mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","content_en":"<h3>Remaining in Christ<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">menō<\/span><em>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [<span class=\"greek\" lang=\"el\">menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\n<p>This mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","summary_ro":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","summary_en":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121286,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Remaining in Christ","title_en":"Remaining in Christ","content_ro":"<h3>Remaining in Christ<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">menō<\/span><em>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [<span class=\"greek\" lang=\"el\">menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\n<p>This mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","content_en":"<h3>Remaining in Christ<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">menō<\/span><em>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [<span class=\"greek\" lang=\"el\">menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\n<p>This mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","summary_ro":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","summary_en":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148912,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Remaining in Christ","title_en":"Remaining in Christ","content_ro":"<h3>Remaining in Christ<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">menō<\/span><em>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [<span class=\"greek\" lang=\"el\">menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\n<p>This mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","content_en":"<h3>Remaining in Christ<\/h3>\n<p>The Greek term <span class=\"greek\" lang=\"el\">menō<\/span><em>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [<span class=\"greek\" lang=\"el\">menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\n<p>This mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","summary_ro":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","summary_en":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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