There are two problems that Gentile believers faced in the first century, and although the Bible provides wonderful solutions to these problems, they still plague many people today.

What are these problems, and what help does the Bible offer us to solve them?

Problem # 1: “I am a pathetic pagan! Oh, how I would like to be a Jew! ”

This is a problem of low self-esteem. Unfortunately, there are non-Jews who are saddened by the identity God has given them and want to be someone else. They believed in the lie that the Jewish people are somehow “better”, while other nations are second-class people. But this is not how God sees it at all.

God's Answer: Epistle to the Ephesians

This is beautifully summarized in one verse:

"So you are no longer strangers and aliens, but fellow citizens of the saints and your own to God." (Ephesians 2:19)

If this issue of Gentile identity has ever bothered you, the immediate context of this verse should rectify the situation and reassure you even more:

“So remember that you who were once pagans according to the flesh, who were called uncircumcised, the so-called circumcised by flesh circumcision, performed by hands, that you were at that time without Christ, alienated from the society of Israel, alien to the covenants of promise, had no hope and were atheists in the world ... And now in Christ Jesus you, who were once far away, have become close by the blood of Christ. For He is our world, who made both of them one and destroyed the barrier that stood in the middle ... and (in order) to reconcile both with God in one body by means of the cross, killing enmity on it ... because through Him, both of them have access to the Father, in one Spirit. So you are no longer strangers and aliens, but fellow citizens of the saints and your own to God. " (Ephesians 2: 11-14,16,18-19)

You became "One new person" with the Jewish people, you have been given the same access in the same Spirit to the same Father, thanks to the same Messiah, and you are now fellow citizens, members of God's family together with the people of Israel. You are no longer aliens, but part of the Israeli society. The dividing wall that once stood in the courtyard of the Temple and which only Jews could pass has disappeared. Gentiles are in no way second class, thanks to Yeshua, we now have equal access to the God of Israel, the Father of us all.

Problem # 2: “I have replaced Israel! I am now a new Jew! ”

This second problem is the opposite - it is about inflated self-esteem, about the idea that Israel will be rejected and there is no more future for it, as if the Church is now all that matters. But the Bible has a wise answer to this too:

God's answer: Romans.

“Do not be exalted before the branches. If you are exalted, then remember that you are not holding the root, but the root is holding you. " (Rom. 11:18)

This verse in itself should be enough to answer non-Jews who are exalted over Jews, but there is something else in Romans about this. In particular, it is important to understand the concept of “First to Judea” from Rom. 1:16, where Paul says: "For I am not ashamed of the gospel of Christ, because it is the power of God for salvation to everyone who believes, first, Judah, then Hellen." Let's take a look at Rome. 1:16 in the context of the entire book of Romans.

What does “first,” mean to a Jew?

Word Firstly in the original Greek the word proton(πρῶτον), the meaning of which we must understand in order to understand what Paul is saying here. There are a couple of ways to understand what it means. Firstly, Judea::

1. In the meaning of the sequence:

Word proton may mean first in order, that is, that the Gospel first came to the Jewish people (historically), and after that it was already spread among non-Jews. The problem is that people mistakenly think that the Jewish people already had a chance, back in the first century, and they missed it. The rest of Romans says something completely different. This letter encourages non-Jews to remember that God has NOT abandoned the people of Israel.

2. In terms of features:

Word proton it can also mean the first as someone special, or outstanding ... We will argue that it is in this sense that Paul writes that the Jews are the first. The gospel is especially and primarily intended for Jews, as well as for non-Jews. Why should it be understood in this way, and not in the meaning of sequence? Because when we read the entire book of Romans, we see that this is what Paul means. In the next chapter, he uses exactly the same expression, saying that the judgment will come, first, to the Jews, and then to the non-Jews:

“On the contrary, glory and honor and peace to everyone who does good, first to Judea, then to Greece! For there is no respect for persons with God. " (Rom. 2: 9-10)

So, the Gospel is primarily for Jews, and then for non-Jews (Rom. 1:16). And the judgment will come, first, to the Jews, then to the non-Jews (Rom. 2: 9).

When we consider these two statements together, we understand that Paul is saying that the Jewish people are especially accountable to God because they have been given so much revelation and therefore they will be judged. Firstly.

Likewise, history was entrusted to the Jewish people: Paul explains in his letter that it was the Jewish people who were entrusted The word of god, Scripture. This was their history as a people, it was through the Jewish people that the Messiah came to redeem the whole world.

In fact, Romans reminds non-Jews: "You have not taken their place, therefore do not be proud of your Jewish brothers and sisters!" Messiah is a Jew according to the flesh (Rom. 1: 3), The word of god given to the people of Israel (Rom. 3: 2) along with the promises, Temple, glory, patriarchs, adoption, and all our redemptive blessings are Jewish (Rom. 3: 1-2, 9: 1-5, 11: 28-29) ... To Rome. 11:24 says that the root itself is Hebrew, therefore the Gospel is especially intended ( proton) for the Jews who are natural branches in need of being grafted back into place (Rom. 11:24). Gentiles are not natural branches that can now be grafted, even though they are not naturally from a Jewish tree.

Romans chapter 1 says that mankind saw the general plan of God's salvation through nature and our conscience, so we have no excuse (Rom. 1: 18-20). But the rest of the book talks about how special revelation was given to the people of Israel in particular, making them more responsible and accountable. Therefore, the Jewish people will be judged especially (proton). In the same way, we understand that Paul says that the Gospel is especially and in particular (proton) for the Jewish people, because the foundation has already been laid for them, the road has already been paved ... But now the Gospel same and likewise for non-Jews. The path is open for everyone.

So what does this mean for us today?

These biblical principles should influence how we are going to fulfill the Great Commission.

The Church should strive to remember that historically, contextually and according to the covenant, the Gospel was and always will be especially and especially for the Jewish people, because it is very Jewish!

Replacement theology, according to which the Church took the place of Israel, is sinful, and not only because of the exaltation of the Jewish people, which the Bible warns us about, but also because of the wrong, not according to Romans 1:16, understanding of the Great Commission. The gospel is for the Jewish people today, and more than ever. Our task is to boldly and joyfully accept the truth that the gospel is the power to salvation, especially for Jews, and equally for non-Jews.

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Romans 11 says that Gentiles can be included and grafted in the same way, along with Israel. The Epistle to the Ephesians shows how much non-Jewish believers are welcomed into their new home as never before, and that they are now warmly invited to join as part of the family. A red carpet was laid before the nations to join the heritage of Israel and be adopted into a home that was not their own. Likewise, when we share the Gospel with the Jewish people, we are not asking them to abandon the faith of their Fathers, we are inviting them to return home.

According to the BDAG (Bauer-Danker) dictionary, the word “proton” can mean first either in sequence or in importance.

Firstly Secondly Thirdly…

introductory word

It is distinguished by punctuation marks, usually commas. For details on punctuation for introductory words, see Appendix 2. ()

There, firstly, discipline // Against ours is weak. // And, please, a picture: // Here is a column, there is a crowd. A. Tvardovsky, Terkin in the next world. The letter was indeed from Petenka, short, but “appropriate,” as the judge said. Firstly, he explained why he had not come on vacation: he was on an excursion in Leningrad. Secondly, he was amazed at my appearance in Ensk and expressed heartfelt feelings about this. Thirdly, he scolded me terribly for not writing, not looking for him, and generally "behaved like an indifferent horse." Fourth, there was one more letter in the envelope, for Sanya, and she laughed and said: "What a fool, I could just attribute it." V. Kaverin, Two captains.

Punctuation Dictionary. - M .: Reference and information Internet portal GRAMOTA.RU. V. V. Svintsov, V. M. Pakhomov, I. V. Filatova. 2010 .

See what "first / second / third ..." is in other dictionaries:

See first / second / third ... ... Punctuation Dictionary

FIRSTLY- FIRST, an introductory word. First, first, the first (the first member of the enumeration, in which the remaining members are sequentially denoted by the words: second, third, etc.). Dictionary Ushakov. D.N. Ushakov. 1935 1940 ... Ushakov's Explanatory Dictionary

FIRST-HAND- to find out, to receive information and so on. Directly, without intermediaries. It is understood that information, news, information, etc. are accurate, reliable, trustworthy. It means that a person or group united by common ... ... Phraseological dictionary of the Russian language

Get up before the first, second, third cocks.- Get up before the first, second, third cocks. See ELEMENTS OF PHENOMENON ... IN AND. Dahl. Russian proverbs

FIRSTLY- adv. or numerical, first, first, first, first, first, first, first; at the head, most importantly. First, always take care of others, not yourself. Give me, firstly, paper, secondly, a pen, thirdly sealing wax, etc. Firstly, I don’t drink; in ... ... Dahl's Explanatory Dictionary

THIRD- THIRD, an introductory word. uptr. to indicate the third item in the listing. First, the trip requires money, secondly, time and, thirdly, desire. Ushakov's explanatory dictionary. D.N. Ushakov. 1935 1940 ... Ushakov's Explanatory Dictionary

Drunkenness (alcoholism) and the fight against it- P. is called the immoderate consumption of any stimulating and intoxicating substances and, in particular, alcoholic beverages. P.'s influence on a person is extremely diverse, affecting not only his physical and mental nature, but, to a large extent ... ...

Drunkenness and the fight against it- (alcoholism) P. is called excessive consumption of any stimulating and intoxicating substances and, in particular, alcoholic beverages. P.'s influence on a person is extremely diverse, affecting not only his physical and mental nature, but, in ... ... encyclopedic Dictionary F. Brockhaus and I.A. Efron

The fight against alcoholism in the 19th century- Drunkenness (alcoholism) and the fight against it. Main article: Alcoholism Article based on materials from the encyclopedia of F.A. Brockhaus and I.A.Efron (1890 1916) ... Wikipedia

Chapter 2. CHANGES IN THE MENU OF EVERYDAY AND FESTIVE TABLE IN RUSSIA DURING TWO LAST CENTURIES- In order to be at the level of solving any problems of our time, it is necessary to know the history of each problem, to know how the same issues that interest us now, in the past, were solved. Consideration of historical experience is the basis of the strategy in the activity ... Great encyclopedia culinary arts

we begin to enjoy the wealth of our own personality, which suddenly opens up to us. This is infinitely far from selfishness, from immersion in oneself. This is the comprehension of that new, high in oneself, which was, as it were, “curtained” ... But this is not all: the meaning of communication with literature, art and the fact that we become richer for one more life, for the life of the artist who created it. I have now written "for one more life." But no! Not one, but a million lives, because the artist expressed, expressed what worried millions of his contemporaries. In his symphony, picture, novel - hope, longing, pain, joy of millions of people. Therefore, we become richer by a million lives. Our hearts and minds are filled with the spiritual experience of centuries and generations ... A good reader is a co-author of the writer. His spiritual life, in contact with the world of Pushkin, Stendhal or Tolstoy, is inspired, and he sees what he has not seen before. But this is what the writer is working for. To teach you how to see. I have now written "spiritual life." Is it accessible to any person? .. The forms of spiritual life, like the forms of creativity, are infinitely diverse. Spiritual life is communication with people, art, autumn forest and with oneself. We are spiritual when we talk about something dear with a friend, trusting his mind and heart. We are highly spiritual when we feel the pricelessness of life and want to leave a modest imprint of our own personality in the world ... And we are spiritual when, rereading our favorite volume, we understand it in a new way.

Are art and literature important in human life? How do they affect him? These are the questions the author of the text discusses.

The problem of the influence of literature and art on people's lives has existed for a long time, but it is still relevant today.

The author believes that the meaning of our communication with art, literature "is that we begin to enjoy the wealth of our own personality, which suddenly opens up to us." In his opinion, "the meaning of communication with literature, art and the fact that we become richer for one more life, for the life of the artist who created it." I cannot but agree with the position of the author, because thanks to the knowledge of art and literature, we are spiritually enriched, we learn a lot of new things for ourselves.

Examples confirming the position of the author are many works of fiction. So, the heroine of the story by A.S. Pushkin "Eugene Onegin", Tatiana Larina, after getting acquainted with Onegin's library, discovers the inner world of the hero. Pushkin showed how in Tatyana, thanks to reading, a spiritual rebirth takes place.

Communication with literature also influenced R. Raskolnikov, the hero of Fyodor Dostoevsky's novel "Crime and Punishment". He never once opened the Gospel, but even an unread book had a strong impact on his feelings and views.

P.S. wrote according to the criteria of the essay on the exam

Subjectivity manifests itself, firstly, in the fact that different subjects, due to the difference in understanding, interests, relations, can have a different idea of ​​good and evil. So, for one kindness is a "reward for the heart" - "happiness and peace", for another - civil indifference and the struggle for justice, for a third - spiritual and intellectual self-improvement, for a fourth - material wealth.

current, etc. etc. Imagine how difficult it is for people to understand each other, to agree, especially if their assessments are mutually exclusive, and intolerance does not allow them to take the point of view of the other. And then "good" becomes "evil." This is how the Russian philosopher L. Shestov noted this feature of good: “Such is the quality of good. Whoever is not for him is against him. And every person who has recognized the sovereignty of good is already compelled to divide his neighbors into good and bad, that is, into his friends and enemies. " With this, in particular, L. Shestov explains the maximalist position of Leo Tolstoy, for whom, on the one hand, serving good was “not only not a burden, but relief from a burden,” but, on the other hand, this kind of gave him the right to “demand from other people, so that they do what he does, live the way he lives. "

By the way, not only L. Tolstoy “sinned” with this shortcoming, but many other people, including you and me. It develops especially in those who have power over others. In this case, it seems to them that they have a monopoly on truth and goodness, as well as the right to convert all doubters and dissidents to "their faith" - for their own good. This is how family tyrants think and act: after all, they know exactly what is needed for the happiness of their loved ones, and therefore require unconditional obedience; political dictators think and act this way: they also know that there is good for the people and act "in the name and in the interests" of the people, even if this requires violence against the people - from the GULAGs to censorship of the press. But violent good is no longer good: you cannot force people to be happy or virtuous.

Secondly (and this follows from the “first”), for one reason or another, what objectively appears to one person as good, for another is (or it seems to him that is) evil. So, for the patient the forthcoming operation is unambiguously perceived as evil; for a surgeon who sees a picture of a disease from a professional point of view, it is the only form of help, which means good.

And the area of ​​human relations? Bad-good, good-evil. Such a two-color division of the world begins in kindergarten and often goes through life. Over time, it turns out that "bad" from our point of view for others is not so bad at all, he, like us, has friends who respect and even love him. After such a discovery, it is no longer difficult to realize that we ourselves, who are certainly good in our own way, do not enjoy the sympathy of everyone, but are simply unbearable for someone.

Subjectivity, therefore, presupposes the absence of absolute Good and Evil in real world(they are possible only in abstraction or in the other world). Therefore, subjectivity gives rise to the fourth feature of good and evil - their relativity, which also manifests itself in a number of moments.

First, evil in some conditions and relationships can appear in the form of good in other conditions and relationships. Russian philosopher I.O. Lossky, pointing out that evil is always relative, argued that in any evil, from a philosophical point of view, there are some elements of good.

Lossky illustrated this thesis with the example of death. Death is undoubtedly evil; moreover, it symbolizes the ultimate evil of the world. Any person who knows the pain of loss or thinks about the frailty of his existence will agree with this. But if we abstract from personal experiences and look at death from the point of view of its role in the process of life, then its necessity becomes obvious - not only biological, but also ethical. A person's awareness of his mortality prompts him to moral searches. Without death there is no life, but without death there is no meaning in life. Through death, life acquires the quality of lasting value. Only that which is valuable is of course. A person's awareness of his finitude prompts him to look for ways to overcome death, spiritual or even physical. It becomes an impulse for creativity.

Secondly, what was evil in the process of development can turn into good and vice versa.

For example, irrigation works in Belarus, which once caused jubilation, aimed at draining bogs, made it possible to expand useful areas and, therefore, contributed to good - an increase in agricultural production. But it turned out that over time this led to the destruction of a whole system of small rivers and lakes that determined the climate, landscape and natural conditions of Belarus as a whole. The evil caused to nature turned out to be irreversible.

Perhaps it was the relativity of good and evil, the observation that "all good is bad" and vice versa, led Nietzsche to the conclusion: "For nothing does a person pay so dearly as for his virtues." In everyday consciousness, this thought is reflected in the proverbs “Good is punishable,” “If you want to do something bad for yourself, do it well for another,” etc. This bitter everyday “wisdom” to some extent explains and justifies the paradox of moral behavior noted by the ancient Roman poet Ovid: "I see the good, I praise, but I am attracted to the bad." And isn't the same property of good and evil hidden in the famous phrase “The road to hell is paved with good intentions”? Russian philosopher S.L. Frank in his work "The Collapse of the Worlds" wrote that "all the sorrow and evil that reigns on earth, all calamities, humiliation, suffering at least 99% are the result of the will to do good, fanatical belief in any sacred principles that should to immediately plant on the earth, and the will to mercilessly exterminate evil; while hardly one hundredth part of evil and calamity is due to the action of an openly evil, criminal and selfish will. "

The considered manifestations of the relativity of good and evil highlight and confirm their fifth feature: unity and inextricable connection with each other. They are meaningless separately, just as meaningless plus without minus; they cannot exist without each other, just as the north and south poles of a magnet do not exist independently. Not to mention the fact that the refined mimicry of evil often, unfortunately, attracts people more than the helplessness, the mediocrity of good.

According to Nietzsche, evil is needed in the same way as good, even more than good: both are necessary condition human existence and development. And isn't this what Shakespeare said in Hamlet: "What would goodness do without villainy?"

For modern civilization, a situation is typical when a person is placed in inhuman conditions "on the other side of good and evil", in which he has nothing to do but do evil (as, for example, in the films of Quentin Tarantino). The beginning of such "experiments" was laid by F.M. Dostoevsky, who as a result came to the conclusion that "a person cannot be tested like that."