| . . , but I tell you. . . .”—Matthew 5:21-48). He said it is what is within rather than outside of us that makes us unclean (Mark 7:17-23). He taught the spiritual disciplines—like alms giving, prayer, and fasting—in ways contrary to the showy style popular amongst the religious teachers of that time (Matthew 6:1-18). He was against the idolatrous pursuit of wealth and being materialistic (Matthew 6:19-24; 8:20; 19:21), so He opposed the luxurious and comfortable life many of the religious leaders had (Matthew 23:6,25). He cleansed the temple of merchants which was contrary to what religious leaders had allowed (John 2:13-17). He spoke against the self-serving and hypocritical practices of the religious leaders in general (Matthew 23). He gleaned and healed on the Sabbath—both considered “work” and therefore contrary to Jewish religious tradition (Mark 3:1-6; Luke 6:1-11). Though His primary mission was to His fellow Jews, Jesus associated with and helped: tax collectors, Romans, Samaritans, lepers, and others who were “outside” of typical Jewish religious acceptance. So, yes, by our modern definition Jesus was spiritual. However, Our Lord didn’t directly delineate religiosity versus spirituality. It is more accurate to view Jesus as trying to reform Judaism while also establishing the kingdom of God. Yet it is instructive to see by the definitions given above that Jesus was incorporating a life where both religious practice and spiritual understanding were embraced. He never abandoned Jewish religion for a life of pure spirituality, nor did He so toe the religious line that He exhorted external behavioral perfection (i.e., Pharisaical legalism) without internal spiritual transformation. Religion and Spirituality Compared The Church Fathers never separated spirituality from religion. When they used the word “spiritual” it was in reference to “life in the Holy Spirit” rather than our modern definition of being interested in the immaterial. The Church Fathers also didn’t separate religion into physical and non-physical; they thought any division of the body from the spirit was non-Orthodox as it denied the incarnation. |
| The same Prophet Hosea, proclaiming the name of God and addressing the chosen people, says: “for I am God, and not man; the Holy One in the midst of thee” (Hosea 11:9). God defines Himself as such, which means that holiness is one of the most important definitions of God (Cf., Leviticus 11:44–45; 19:2; 20:3, 7, 26; 21:8; 22:2, 32. Jesus of Navi [Joshua] 24:15, 19. 1 Kings Samuel] 2:2, 10; 6:20; 2 Kings Samuel] 22:7; 4 Kings Kings] 19:22. 1 Paralipomena Chronicles] 16:10, 27, 35; 29:16. 2 Paralipomena Chronicles] 6:2; 30. 27. Tobit 3:11; 8:5, 15; 12:12, 15. Judith 9:13; Job 6:10; Psalms 2:6; 3:5; 5:8; 10 14 15 17 19 21 23 26 27 32 42 45 46 47 50 64 67 70 76 77 54; 78 88 97 98 5, 9; 101 102 104 42; 105 110 137 144 21; Proverbs 9:10; Wisdom of Solomon 1:5; 9:8, 10, 17; 10:20. Wisdom of Sirach 4:15; 17:8; 23:9–10; 43:11; 47:9, 12; 48:23. Esaias [Isaiah] 1:4; 5:16, 19, 24; 6:3; 8:13; 10:17, 20; 11:9; 12:6; 17:7; 29:19, 23; 30:11–12, 15; 31:1; 37:23; 40:25; 41:14, 16, 20; 43:3, 14–15; 45:11; 47:4; 48:17; 49:7; 52:19; 54:5; 55:5; 56:7; 57:13, 15; 58:13; 60:9, 14; 63:10–11; 65:11, 25; 66:20. Jeremias [Jeremiah] 23:9; 31:23; 50:29; 51:5. Baruch 2:16; 4:22, 37; 5:5; 20:39–40; 28: 14; 36:20–22; 39:7, 25. Ezekiel 43:7–8; Daniel 3:52–53; 4:5–6, 10, 14–15, 20; 5:11; 9:16, 20, 24. Joel 2:1; 3:17; Amos 2:7. Abidias 1:16. Jonas 2:5, 8; Michaias [Micah] 1:2; Abbacum [Habbakuk] 1:12; 2:20; 3:3; Sophonias [Zephaniah] 3: 11–12; Zacharias [Zechariah] 2:13; 2 Maccabees 8:15; 14:36; 15:32; 3 Maccabees 2:2, 11, 16; 5:8; 6:1–2, 4, 17, 26; 7:8; 2 Esdras 14:22; Matthew 1:18, 20; 3:11; 12:32; 28:19. Mark 1:8, 24, 29; 12:36; 13:11; Luke 1:15, 35, 41, 49, 67, 72; 2:25–26; 3:16, 22; 4: 1, 34; 11:13; 12:10, 12. John 1:33; 7:39; 14:26; 17:11; 20:22; Acts 1:2, 5, 8, 16; 2:4, 33, 38; 3:14; 4:8, 25, 27, 30–31; 5:3, 32; 6:3, 5; 7:51, 55; 8:15, 17–19, 39; 9:17, 31; 10:38, 44–45, 47; 11:15–16, 24; 13:2, 4, 9, 35, 52; 15:8, 28; 16:6; 19:2, 6; 20:23, 28; 21:11; 28:25. 1 Peter 1:12, 15–16; 2 Peter 1:21; 1 John 2:20; 5:7. Jude 1:20; Romans 5:5; 9:1; 14:17; 15:13, 16; 1 Corinthians 2:13; 3:17; 6:19; 12:3; 2 Corinthians 6:6; 13:13. Ephesians 3:5; 4: 30; 1 Thessalonians 1:5–6; 4:8; 2 Timothy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6: 4; 9:8, 14; 10: 15; Revelation 3:7; 4:8; 6:10; 15:3–4; 16:5). |
| What are we to make of all this? Is certainty possible in any particular case? In a few cases, I suggest that such certainty is possible—namely, in the cases of Judas Iscariot, the devil, and his angels, the demons. I say this on the basis of Christ’s words. Regarding Judas He said that he was “a devil” (John 6:70), and a “son of perdition”—i.e. someone lost (John 17:12), and that it would have been better for him if he had never been born (Mark 14:21). By any plain and unbiased reading of these texts, Christ is saying that Judas will not be saved. It is the same with the damnation of the devil—the Scripture plainly states that he will be “cast into the lake of fire and brimstone, where the beast and the false prophet are also, and they will be tormented day and night forever and ever” (Revelation 20:10). Similarly with the demons: Christ spoke of Gehenna as having been “prepared for the devil and his angels” (Matthew 25:41), which would be odd if the devil and his angels will somehow avoid it. Note that in these cases, one is not left guessing because one possesses a clear and authoritative word from Christ on the very subject. Speaking with certitude in these cases does not indicate hubris on the part of the speaker, but humility: Christ has given His verdict, and a humble heart will accept it, even if it trembles all the while. But, it seems to me, all other cases must partake of less certitude. The New Testament tells us who will be lost in the sense of “what kind of person” will be lost, but that is all. It does not attach an authoritative list. Thus we read that a person will be lost if he is one of those who is “selfishly ambitious and who [does] not obey the truth, but [obeys] unrighteousness” (Romans 2:8), if he who “practice such things” as “the works of the flesh” (Galatians 5:19-21), if he hates his brother (1 John 3:15), if he “[does] not obey the Son” (John 3:36). That is, we are offered the profile of the damned, but not God’s verdict on any particular individual about whether or not they fit that profile. And surely it is easy to see why? God wants us to look mostly at our own sins, not the sins of others; the Judge of all the earth does not require our help in this regard. |
| Память Н. как апостола от 70 и епископа Афин закрепилась в совр. календаре РПЦ (Патриарший календарь. 2017. С. 21, 253) и в богослужебной Минее (Минея (МП). Янв. Т. 5. Ч. 1. С. 110, 111, 134, 147) под теми же датами. Так, в тропаре канона на утрене он именуется «председателем у афинян и насадителем садов красных», освободившим благочестивые души «от лести» (Там же. Т. 2. Окт. С. 829). Представление о Н. как об апостоле от 70, епископе Афин и мученике отражено в исправленном издании «Нового Синаксариста» иером. Макария Симонопетрита, где говорится о том, что Н. «за проповедь истинной веры подвергся пыткам и удостоился славной мученической кончины» (Синаксарь/Авт.-сост. Макарий Симонопетрский. М., 2011. Т. 1: Сент.-окт. С. 880). В этом же статусе Н. представлен и в совр. календаре греческих Церквей ( Σωφρνιος (Εστρατιδης). Αγιολγιον. Σ. 31-32). Память Н. вместе с другими апостолами от 70, как и в визант. традиции, представлена под 22 санхми (31 окт.) в арм. Синаксаре Тер-Исраэла (XIII в.) (PO. Vol. 15. Fasc. 3. P. 402). Никаких следов почитания Н. в зап. традиции не зафиксировано, в 80-е гг. XVI в. кард. Цезарь Бароний внес на основании греч. минологиев его память в Римский Мартиролог под 31 окт. как мученика вместе с апостолами Амплием и Урваном (MartRom. Comment. P. 486-487). Лит.: Димитрий (Самбикин), архиеп. Собор св. 70 Апостолов. Каз., 1907. C. 90-92; ActaSS. 1883. Oct. T. 13. P. 687-699; Caraffa F. Ampliato, Urbano e Narcisso//BiblSS. 1964. Vol. 1. Col. 1030-1031; Lampe P. Narcissus//ABD. 1992. Vol. 4. P. 1022; Dunn J. D. G. Romans 9-16. Dallas, 1988; Jewett R., Kotansky R. D. Romans: A Соттепт. Minneapolis, 2007. А. Е. Петров Рубрики: Ключевые слова: АНАНИЯ ап. от 70, еп. Дамасский, сщмч. ( 1 окт., пам. 4 янв. в Соборе 70-ти апостолов; пам. зап. 25 янв.) ЕПАФРОДИТ ап. от 70 (пам. 8 дек. и 30 марта, 4 янв.- в Соборе 70 апостолов; пам. визант. 30 марта, 17 и 18 мая; пам. зап. 22 марта) ЕРАСТ еп. Панеадский, ученик ап. Павла, ап. от 70 (пам. 10 нояб.; 4 янв.- в Соборе 70-ти апостолов; пам. зап. 26 июля) |
| В Мартирологе Узуарда (2-я пол. IX в.) под 12 июля отмечена память И. вместе с памятью сщмч. Мнасона Кипрянина из Деян 21. 16 (PL. 124. Col. 251A), с к-рым ошибочно отождествляют И. Память С. приходится на 25 июня; он отождествляется с Сопатром из Деян 20. 4, но в отличие от визант. традиции в тексте Деяний св. апостолов не упоминается о происхождении С. из г. Патры в Ахайе о и его епископстве в Иконии (PL. 124. Col. 189, 191A). Ucm.:BHG, N 776, 776b, 776e, 776f; ActaSS. Apr. T. 3. P. 613-614; Jun. T. 5. P. 4-7; PG. 117. Col. 425-428 [Минологий Василия II]; SynCP. Col. 633-636; Index apostolorum discipulorumque Domini (textus Pseudo-Dorothei). 27//Prophetarum vitae fabulosae/Ed. H. Gelzer, T. Schermann. Lpz., 1907. P. 138; ЖСв. Апр. С. 454-458; Νικδημος. Συναξαριστς. Τ. 4. Σ. 288-291; La version longue du récit légendaire de l " évangélization de l " île de Corfou par les saints Jason et Sosipatros/Éd. B. Kindt//AnBoll. 1998. Vol. 116. P. 260-294. Лит.: Муравьев А. Н. Сношения России с Востоком по делам церковным. СПб., 1860. Ч. 2. С. 28; Сергий (Спасский). Месяцеслов. Т. 2. С. 123; Т. 3. С. 158; Marmoras A. Ιστορα τς νσου Κερκρας. Corfu, 1902. P. 119-132; M einardus O. F. A. A Study of the Relics of Saints of the Greek Orthodox Church//Oriens Chr. 1970. Bd. 54. S. 196; Lucchesi G. Giasone e Sosipatro//BiblSS. Vol. 6. Col. 443-444; Jewett R. The Thessalonian Correspondence: Pauline Rhetoric and Millenarian Piety. Phil., 1986; Dunn J. D. G. Romans 9-16. Dallas (Tex.), 1988. (WBC; 38b); Gillman F. M. Jason//ABD. Vol. 3. P. 649; Σωφρνιος (Εστρατιδης).Αγιολγιον. Σ. 209-210; Λκκος Ε. Π. Τ μοναστρια το Ελληνισμο. Πειραις, 1998. Τ. 2. Σ. 276; Aubert R. Jason et Sosipatros//DHGE. Т. 26. Col. 1087-1088. П. Ю. Лебедев, А. М. Гагинский Гимнография Память И. отмечается в Типиконе Великой ц. ( Mateos. Typicon. T. 1. P. 274) 27 апр. без богослужебного последования. В Студийско-Алексиевском Типиконе 1034 г. память И. и С. не отмечается, однако в рукописных слав. Минеях студийской традиции (напр., ГИМ. Син. 165, XII в.; см.: Горский, Невоструев. Описание. Т. 3. С. 59) 28 апр. указаны посвященные И. канон, цикл стихир и 3 седальна. В Евергетидском Типиконе 2-й пол. XI в. ( Дмитриевский. Описание. Т. 1. С. 450) в день памяти И. указаны канон авторства Иосифа 2-го гласа, цикл стихир, седален. В Мессинском Типиконе 1131 г. ( Arranz. Typicon. P. 148) память И. отмечена 28 апр. без богослужебного последования. |
| The foolishness of greed, our hoarding possessions, is exactly what Jesus addressed in the parable of the man with the plentiful harvest (Luke 12:16-21). This farmer planned to build bigger barns to store his crops and goods, but his life was suddenly taken from him (another example of how “deadly” greed is). Jesus told his disciples, “Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses” (Luke 12:15; emphasis added). Yet, there is a place for abundance in a Christian’s life: an abundance of spiritual understanding (Matthew 13:12; Philippians 1:9-11); an abundance of spiritual gifts (Matthew 25:29); and, an abundance of grace (Romans 5:15-17; 2 Corinthians 9:8-14), peace (1 Peter 1:2; 2 Peter 1:2), and love (1 Timothy 1:14, Jude 1:2). Jesus can provide us a spiritually abundant life (John 10:10); yet, this abundance from God is usually only available to us in proportion to how much we spurn the abundance the world offers (Matthew 5:3). What Can Be Done? Those of us possessing a worldly abundance need to confess our sin and repent. We would do well to heed Holy Scripture’s warning that the greedy will not inherit the kingdom of God (1 Corinthians 6:10; Ephesians 5:5). Second, we need to go on a lifestyle diet and shed some material possession weight. A business growing in popularity presently is that of renting storage units. Despite the fact the average house built today is 2-3 times larger than those built 50 years ago, we seemingly do not have enough room in our dwellings for all our things. Even if we don’t have a storage unit, many of us are on a continual quest for “home improvement”—renovating and replacing our functional fixtures and furnishings with more expensive decor. Yet, Solomon warned, “He who makes his own house lofty seeks destruction” (Proverbs 17:18). Third, we should severely limit how often we go shopping. Perhaps the biggest leisure activity today is that of browsing the malls, the internet, mail order catalogs, or TV shopping networks for new things to entice our eyes. This activity is contrary to what St. Paul stated as one of the distinctions of being a Christian: |
| Christ the Savior in the Sermon on the Mount quotes, though without any references, the words from the book of Tobit (compare Tob. 4with Math. 7:12 and Luke 4:31, Tob. 4with Luke 14:13), from the book of Sirach (comp. 28with Math. 6and Mark 2:25 ), from the Book of the Wisdom of Solomon (comp. 3with Math. 13:43). The Apostle John in his Revelations takes the words and images from the book of Tobit (comp. Rev. 21:11–24 with Tob. 13:11–18). In Apostle Paul’s Epistles to the Romans (1:21), to the Corinthians ( 1Cor. 1:20–27; 2:78 ), to Timothy ( 1Tim. 1:15 ), we find the words of the Prophet Baruch. Apostle James has many phrases in common with the book of Jesus, Son of Sirach. The Epistles to the Hebrews of the Apostle Paul and the Book of the Wisdom of Solomon are so similar, that some moderately negative critics considered them to be the works of one and the same author. All the countless legions of the Christian martyrs of the first centuries were inspired for their exploit by the holiest example of the Maccabees’ martyrs, which is described in the second book of Maccabees. Metropolitan Anthony absolutely precisely determines: «The holy books of the Old Testament are divided into canonical, which are recognized by Christians and Jews, and non-canonical, which only the Christians recognize, but which the Jews have lost» (The Experience of the Christian Orthodox Catechism, page 16) All this unquestionably testifies to the high authority and Divine inspiration of the holy books of the Bible, which are incorrectly, or to be more precise, ambiguously called non-canonical. We discussed this question in detail, because Protestantism obediently following the Judean canon, rejects all the books, rejected by the Jews. The Language of the Bible The Holy Scripture was originally written in 3 languages: Hebrew, Aramaic, and Greek. The greater part of the Old Testament is written in Hebrew. The following were written in Aramaic: in the Old Testament, chapters 2–8 of the book of the Prophet Daniel, chapters 4–8 of the 1 st book of Ezra and the book of Sirach; and in the New Testament, the Gospel of St. Matthew. |
| CREATION (Gr. ktisis) Everything made by God. The term creation is applied to the cosmos in general and to mankind in particular. Our regeneration in Christ and the resurrection of the dead are both often called the " new creation. " Creation has no existence apart from God, but is nevertheless distinct from God. (That which is not created, such as divine grace, the divine energies, belongs to God the Father, Son, and Holy Spirit.) CREED A statement of belief. Creeds in their earlier forms were used by the apostles, and many are recorded in the New Testament (Eph. 5:14; 1 Tim. 3:16; 2 Tim. 2:11-13). The creed used throughout the Church was adopted at the Council of Nicea in a.d. 325 and expanded at the Council of Constantinople in a.d. 381. The Nicene Creed is used at baptisms, the Divine Liturgy, and in personal daily prayers. CRUCIFIXION A form of execution of criminals used by the ancient Romans in which the offender is nailed through his wrists and ankles to a cross. A crucified person usually died from suffocation after becoming too exhausted to pull himself up in order to breathe. Besides Christ Himself (Matt. 27:35-50), the Apostles Peter, Andrew, James the Less, and Simon were also crucified. CURSE (Gr. anathema) To cut off, separate; the opposite of blessing. A divine curse is God’s judgment. Christ delivers believers from the curse caused by their inability to live by the law of God (see Gen. 3:14-19; 9:25; Mark 11:21; Gal. 3:10-14). THEOPHANY . EPISCOPACY The order of bishops in the Church (from Gr. episkopos, " overseer " ). See also BISHOP . ESCHATOLOGY The study of the last days (Gr. eschaton). According to the Holy Scriptures, Christ will come again at the end of time to judge the living and the dead, destroy the power of evil, and fully reveal the everlasting Kingdom (Matt. 25:31-46; Rev. 20:10—21:1). See also SECOND COMING . ESSENCE (Gr. ousia) Also translated as substance, nature or being. God the Father, the Son, and the Holy Spirit are " of one essence. " Jesus Christ is " of one essence " with God the Father and the Holy Spirit in His divinity, and " of one essence " with all human beings in His humanity. God’s essence is beyond the understanding and of His creatures. God can be known by humans through the divine energies and operations of the Father, Son, and Holy Spirit (Ex. 33:18-23). See also ENERGY . |
| In the Prophet Hosea, we find this definition of God: “I am God, and not man.” If God, Who has reason and will, as is clearly reflected in the Bible (3 Kings Kings] 3:28; Job 12:13, 16; Proverbs 3:19-20; Sirach 1:1, 5; 15:18, 42:21; Esaias [Isaiah] 11:2; 28:29; Luke 11:49; Romans 11:33; 14:26; 1 Corinthians 1: 21, 24; 2:7. Will of God: Psalm 106 11; Wisdom 6:4; Mark 3:35; Luke 7:30; Acts 20:27; 1 Peter 2:15; 3:17; 4:2, 19; 1 John 2:17; Romans 1:10; 8:27; 12:2; 1 Corinthians 1:1; 2 Corinthians 8:5; Ephesians 5:17; 6:6; 1 Thessalonians 4:3; 5:18; Hebrews 10:36; Revelation 17:17), is not man, this means that He is a being of another order, located by His nature beyond our world. He, as philosophers and theologians say, is transcendent with respect to the world. This transcendence – that is, God’s natural distinction from the physical world – is described in the Bible by the word “Spirit.” “God is a spirit” (John 4:24. Cf., Genesis 1:2; 6:3; 41:38; Exodus 15:10; 31:3. Numbers 11:29; 23:6; 24:2; Judges 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14; 1 Kings Samuel] 10:6, 10; 11:6; 16:13; 19:20, 23; 2 Kings Samuel] 23:2; 3 Kings Kings] 18:12; 1 Paralipomena Chronicles] 15:1; 2 Paralipomena Chronicles] 15:1; 20: 14; 24:20; Neemias [Nehemiah] 9:20; Judith 16:14; Job 4:9; 26: 13; 33:4; Psalms 32 50 103 138 142 Wisdom of Solomon 1:7; 9:17; 12:1; Esaias [Isaiah] 11:2; 32:15; 34:16; 42:1; 44:3; 48:16; 61:1; 63:10–14. Ezekiel 11:1, 5; Aggeus [Haggai] 2:5; Zacharias 4:6; 7:12; 2 Esdras 6:37; Matthew 1:20; 3:16; 4:1; 10:20; 12:31–32; 28:19. Mark 1:10, 12; 3:29; 13:11; Luke 1:35, 67; 2:26; 3:22; 4:1, 18; 11:13; 12:10, 12; John 1:32–33; 3:5–6, 8, 34; 6:63; 7:39; 14:17, 26; 15:26; 16:13; 20:22; Acts 1:2, 5, 8, 16; 2:4, 17–18, 33, 38; 5:3, 9; 7:51; 8:29; 9:31; 10:19; 11:12, 28; 13:2, 4; 15:28; 16:6–7; 19:6; 20:22–23, 28; 21:11; 28:25. 1 Peter 1:2, 11–12, 22; 5:5; 8:9, 11, 14–16, 23, 26–27; 11:8; 14:17; 15:13, 16, 19, 30; 1 Corinthians 2:10–14; 3:16; 6:11, 19; 12: 3–4, 8–11, 13; 15:45; 2 Corinthians 1:22; 3:3, 17–18; 5:5; Galatians 3:5, 14; 4: 6; Ephesians 1:13, 17; 2:18. 22; 3:5, 16; 4:30; 5:9; Philippians 1:19; 1 Thessalonians 1:5–6; 4:8; 2 Thessalonians 2:8, 13; 1 Timothy 3:16; 4:1; 2 Timomhy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6:4; 9:8, 14; 10:15, 29; Revelation 2:7, 11, 17, 29; 3:6, 13, 22; 14:13; 22:17). |
| В какой–то мере с их подходом сходна точка зрения Эрнста Кеземанна, считающего основной темой «Божью праведность» (которая, как он полагает, означает Божье вмешательство с целью исправления Своего мятежного творения). Однако ни одна из этих концепций не является достаточно широкой, чтобы вобрать в себя содержание всего послания в целом. Несмотря на то что оправдание верой является решающей доктриной послания и становится темой гл. 3 и 4 (3:21 – 4:25), оно не выделяется в других частях послания. Итак, если определять единую тему Послания к Римлянам, то это тема «благовестил». Само слово является определяющим во вступлении (1:1–2,9,15) и заключении (15:16–19) и занимает почетное место в том, что обычно определяется как заявление темы послания: «Ибо я не стыжусь благовествования Христова, потому что оно есть сила Божия ко спасению всякому верующему» (1:16). Дополнительная литература Stott J. R. W. The Message of Romans, BST (IVP, forthcoming). Bruce F. F. Romans, TNTC (IVP/UK/Eerdmans, rev. edn. 1985). Morris L. The Epistle to the Romans (IVP/UK/Eerdmans, 1988). Cranfield С. Е. B. Romans: A Shorter Commentary (T and T. Clark/Eerdmans, 1985). Murray J. The Epistle to the Romans, 2 vols., NICNT (Eerdmans, 1959, 1965). Dunn J. D. G. Romans, 2 vols., WBC (Word, 1988). Содержание 1:1–17 Вступление 1:1–7 Предуведомление 1:8–15 Благодарение и объяснения 1:16,17 Тема послания 1:18–4:25 Благовестив и Божья праведность по вере 1:18–32 Гнев Божий на язычников 2:1 – 3:8 Гнев Божий на иудеев 3:9–20 Вина всего человечества 3:21–26 Правда Божья 3:27 – 4:25 «Только верою» 5:1–8:39 Благовестие и сила Божья ко спасению 5:1–11 Надежда славы Божьей 5:12–21 Царство благодати и жизни 6:1–23 Освобождение от рабства греху 7:1–25 Освобождение от рабства закону 8:1–30 Уверенность в вечной жизни в Духе 8:31–39 Прославление уверенности верующего 9:1 – 11:36 Евангелие и Израиль 9:1–6а Скорбь Павла об Израиле 9:66–29 Прошлое Израиля: Божье избрание 9:30– 10:21 Настоящее Израиля: непослушание 11:1–10 Настоящее Израиля: «по избранию благодати сохранился остаток» 11:11–32 Будущее Израиля: спасение 11:33–36 Величие Божьих цели и плана 12:1 – 15:13 Благовестие и преображение жизни 12:1,2 Суть проблемы: обновленный ум 12:3–8 Смирение и дары 12:9–21 Любовь 13:1–7 Обязанность христианина по отношению к властям 13:8–10 Любовь и закон 13:11–14 Осознавая время 14:1 – 15:13 Призыв к единству 15:14 – 16:27 Завершение послания 15:14–33 Служение Павла и его планы 16:1 – 16 Рекомендации и приветствия 16:17–20 О лжеуч ителях 16:21–27 Заключительные приветствия и славословие Комментарий 1:1–17 Начало послания Во вступительной части послания содержатся элементы, общие другим вступлениям в посланиях Павла: предуведомление или обращение (1:1–7), благодарение (1:8–15) и переход от вступления к основной части послания (1:16,17). |
|
|
