Scandal and madness
The preacher is the one who interprets and teaches divine truths. ?Augustine (354-430). [1]
- As we have already mentioned.
- Christianity is not a fiction; It’s real history.
- Paul shows that preaching the Word was God’s pleasantly established method of attaining his: “Did it rain (I) doke/w) God saved those who believe.
- Through the madness (mwri/a) of preaching?”(1C 1.
- 22).
Because men are unable to keep the gospel message in their naturalistic or simply deist reference framework, they consider it crazy: everything that does not correspond to their way of thinking is scandal (stumbling block) or madness.
This is not to say that the natural and un regenerated man cannot understand the message of the gospel and even explain it to others; the problem is that this message has no spiritual meaning for him. In other words: I can understand what you mean, but I don’t believe what you’re saying. [2]
The message of the cross is considered madness for those who perish, precisely because it is not attractive to human wisdom to recommend it to their minds [3].
Barclay (1907-1978) comments: “The Greeks were intoxicated with beautiful words; and the Christian preacher with his rude message seemed to him a coerced, unedioned figure, who could he mock and ridicule instead of listening to and respecting him?
The Christian faith must be lived and proclaimed. Preaching essentially characterizes the Christian faith and its proclamation. Paul then asks:
But how will they invoke the one they didn’t believe, and how will they believe the one they haven’t heard?And how will they hear when there is no one to preach?As it says: How beautiful are the feet of those who proclaim good!(Rom 10, 14-15).
At the end of his life, Paul, with the certainty of faithfully fulfilling his ministry, exhorts the young Timothy:
Preach the word, exhort, whether appropriate or not, correct, rebuke, exhort with patience and doctrine; for there will be a time when they will not endure sound doctrine; on the contrary, they will surround themselves with teachers according to their own lusts, such as itching in their ears; and they will refuse to listen to the truth, giving in to fables (mu – qoj – legend, myth), but be sober in everything, endure afflictions, do the work of evangelist, fully fulfill your ministry (2 Tim 4. 2). -5).
Despite the modern irrationality, even among us, such evangelicals that we have not ignored with great academic and therefore ethical battles that we face [4], God’s challenge for us is not to become irrational or ignorant, but to subject our intelligence to the Word.
Here, no logical-rational sacrifice is required, but what is needed is humility to recognize our limitation before the majestic wisdom of God (Romans 11:33-36), thus exercising, by grace, the humanly foolish wisdom of God. in our lives, recognizing our sufficiency not in our intelligence or our values, but in God.
The preaching of the gospel reveals the madness of our wisdom and the true wisdom of God, which in principle seems crazy, is very offensive to the wise men of this world so convinced of their knowledge and methods.
Calvin (1509-1564) comments
The fact that the gospel is the scent of death for the wicked comes not so much from its own nature, but from human perversity. By determining a path of salvation, it eliminates trust in any other path [5].
Go ahead:
Any truth proclaimed about Christ is completely paradoxical from the point of view of human judgment, yet our duty is to follow our path. Christ should not be repressed simply because for many it is only a stone of scandal and a stone of scandal; at the same time as it turns out to be a destruction to the wicked, in return it will always be a resurrection for the faithful. [6]
I mean one more word. Preaching is based on the principle that God’s Word is infallible and that God continues to speak through it, that is, God’s voice did not run out when the canon was recognized, [7] but God continues to speak through His writing. Word and through preachers who faithfully expose this Word. The God who spoke in the past keeps talking today.
The proclamation of the gospel depends on us; it is an inalienable and essential responsibility of the whole Church. [We do not fully understand the relationship between God’s sovereignty and human responsibility, yet the Bible teaches these two truths: God is sovereign and man is accountable to God for his decisions (Rom . 1. 18-2. 16). [10] Our confrontation with the mysteries of the Word must lead us to sincere worship (Rom. 11:33-36).
In our testimonies we try to proclaim the gospel in an intelligible way, addressing rational beings to understand the message and then believe that it is God who converts the sinner, should we use the resources we have?do not contradict the Word of God — to reach all men.
Our proclamation must be passionate, in the sense that we want to alert people to the reality of the gospel, persuading them, by the Spirit, to repent of their sins and turn to God (see: Lk 5:10; Rom 11. 13-14 ; 1Co 9. 19-23; 2Co 5. 11) [11]. [12]
We believe that the Spirit of Truth allows us to proclaim the gospel faithfully and wisely. Evangelizing is not an exercise in annihilation of reason, but a challenge to the use of a healthy mind, which can only be restored by the power of the Spirit.
The whole truth comes from God, and the Spirit of God gives us this knowledge to understand and use the truth. “The Holy Ghost is the Spirit of truth, who cares about the truth, teaches the truth, and testifies of the truth,” Stott emphasizes. [ 13]
The book of Acts reports that Paul preached for three weeks, according to his custom, in the synagogue of Thessaloniki.
Luke uses very interesting terms to describe Paul’s preaching
After crossing Amphipolis and Apollonia, they arrived in Thessaloniki, where there was a synagogue of Jews, Paul, according to his custom, went to look for them and, for three Saturdays, reasoned (diale / gomai) with them about the scriptures, exposing (dianoi / gw) and demonstrating (parati / qhmi) that it was necessary for Christ to suffer and rise from the dead; and this, he said, is Christ, Jesus, whom I announce to you. Some of them were persuaded (pei/qw) and joined Paul and Silas, as well as a large multitude of pious Greeks and many distinguished women (Acts 17:1-4).
Let’s look at the verbs used by Luke:
a motive? (diale / gomai). [14] In classical Greek, the word had the usual use of “talking” or “arguing” (see: Mk 9. 34). From Socrates (469-399 BC), it was used with the sense of persuasion through questions and answers. In Aristotle (384-322 BC), it makes sense to seek the ultimate foundations of knowledge. Hence the sense of arguing, conducting a discussion and speaking, always involving the idea of intellectual stimulation through the exchange of [16] In short, this involved a discussion to persuade, and the congregation was able to ask questions. [17]
Paul spent three weeks asking questions, listening to questions, answering, discussing the Old Testament and the Person of Christ. Preaching the gospel involves reasoning and arguments.
Lucas also reports that in Corinth: “Every Saturday [Paul] spoke (diale / gomai) in the synagogue, persuading both Jews and Greeks?(Acts 18. 4). It was Paul’s usual method, I used the same resource in the synagogue. Thessaloniki (Acts 17. 2); [18] in the synagogue of Athens and in the square (Acts 17:17); [19] in the synagogue of Ephesus and at the school of Tirano for two years (Acts 18. 19; 19. 8 -10), [20] in the church of Troas (Acts 20. 7,9) [21] and before the violent lawyer Felix (Acts 24:25) [22].
Second)?Expose? (dianoi / gw). [23] “Open Completely”. It has the figurative meaning of?Explain?And ‘interpret’. In other words: by the Spirit, Paul’s ex display made the message understandable, “did he open the meaning?”, evidence of his applicability to the context of his listeners (cf. Lk 24. 31-32). [24] People may not believe what has been proclaimed; however, they could not claim a lack of understanding.
C)
d) “Persuasor” (pei/qw), what does it mean to convince by instilling the trust of someone who has been persuaded?(TO 27. 11). Lucas also reports that some of the Jews and a large crowd of Greeks?Different men and women?(in 17. 4). Paul tried to persuade his listeners about the gospel (Acts 13. 43; 18. 4; 19. 8. 26; 26. 28; 28. 23-24; 2Co 5. 11). [26]
Becker argues, “Paul did not seek to awaken faith in one God, but to persuade listeners of the grace that had just been given by Christ. “[27] His listeners would not be guided to faith simply by human wisdom. However, we must be aware that the ad does not in any way exclude our reason [28].
Although there was a type of language that provided persuasion, Paul did not use this method. He told the Corinthians, “My word and my preaching were not a persuasive language (small/d) of wisdom, but a demonstration of the Spirit. and power? (1Co 2. 4).
There is always a risk of replacing God’s power with the “technical” with the ability to convince our listeners. In this case, we would replace contentment with success, God’s sovereignty with the power of our arguments [29]. Special attention is needed at this stage.
Calvin is particularly concerned about this question: “For there to be eloquence, one must always be alert to prevent the wisdom of God from being degraded by a forced and ordinary outburr. “[30] Is Eloquence a very good gift, but which, separate from love, is useless to those who obtain divine favor?It is not a question of using these means as a force for the gospel, forgetting the simplicity communicated to us by the spirit.
The renovator continues in several places
We must not condemn or reject the kind of eloquence that does not seek to captivate Christians with an external refinement of words, nor to get drunk with useless pleasures, or to tickle their ears with their sweet melody, nor to sink the Cross of Christ into their vain ostentation. [32]
The Spirit of God also has an eloquence of its own. [33]
Eloquence according to the Spirit of God is neither bombastic nor ostentatious,[34] nor does it produce a high volume of noise equivalent to anything. It is rather authentic and effective, and has much more sincerity than refinement [35].
Paul, reminding Corinthian believers of what he had taught them, said: “Brothers, I come to remind you of the gospel (I) angge / llion) that I announced to you (I) aggeli / zw) (?) For which Christ died. our sins, according to the scriptures? (1C 15. 1. 3).
Notice that Paul wrote to the church, to the believers. There was no new gospel to preach. It should only be remembered in its content and meaning: “I have come to remind you of the gospel I have proclaimed to you. “In fact, Paul declared (remembering) the gospel that had already been evangelized (announced); there was nothing to add and, at the same time, the message conveyed was not disposable: it remained with the same value and relevance, so evangelizing, proclaiming the Good News, is a permanent work, it is not simply the end of the first proclamation: “I come to remind you of the Gospel that I have announced to you”.
A distinctive feature of man is the ability to judge, to discern good from evil [36]. This capacity must be exercised by us in the use of the resources god has provided us; in our field of study, we must be aware of our use of the word as an instrument of persuasion; as listeners, we must also remain vigilant not to be convinced by the beauty of discourse, without checking its validity. Finally: “Make sure that no one mixes you with your philosophy and your vain subtleties, according to the tradition of men, according to the rudiments of the world, and not according to Christ?(Cl 2:8).
In the New Testament we have several guidelines in this regard, we must give credit to the truth of God (1Q 2:10-13), however, as many false teachers have gone around the world, it is necessary to test the spirits.
We must exercise a Christian skepticism that does not accept everything, yet it does not reject the search for truth: [37]
Beloved, do not give credit to any spirit; instead he tries (dokima/zw) [38] that spirits come from God, because many false prophets have gone out into the world. In this you recognize the Spirit of God: every spirit that confesses that Jesus Christ came in the flesh is of God; and any spirit that does not confess Jesus does not come from God; on the contrary, it is the spirit of the antichrist, from where you have heard it coming and now you are in the world, little children, you are of God and you have defeated the false prophets, because the greater you are. than the world. They come from the world; that’s why they talk about the part of the world and the world listens to them. We are of God; He who knows God listens to us; The one who is not of God does not listen to us, in this we recognize the spirit of truth (a) lh / qeia) and the spirit of error (1Jn 4. 1-6). [39]
Truth does not generate lies: ??. No lie ever comes from the truth (a) lh/qeia)?(1Jo 2. 21).
Our desire to serve God should not make us easy prey to any teaching or doctrine; we need to know whether what is transmitted to us comes from God or not. For this examination, we have the Holy Scriptures as the source of all revealed knowledge about God and what He expects of us. Thus proceeded the noble Church of Bera to listen to Paul and Silas. Although these brethren enthusiastically received the Word, did that not prevent them from examining [40] the scriptures every day to see if things were really like this?(At 5:11 p. m. ). Do you combine receptivity and critical questioning? [41]
Therefore, since there are other voices who want to distance us from the truth, presenting us with a path that, at first glance, may seem more attractive and tempting, we must persevere on the path of truth. Paul reproaches the decline of the Galatians, who, beginning to believe correctly in God’s grace, now begin to live, as if possible, through works. Jewish legalism was an obstacle for Christian Jews: “You were fine; that prevented you (e) gko /ptw) [42] from continuing to obey the truth (a) lh/qeia) ??(Gal 5. 7).
False teachers, deprived of the truth, [43] seek to divert us from the truth by perverting the teachings of the Word.
Paul quotes two false teachers of his time, Himeneus [44] and Filet, who, following the gnostic teachings, in corrosive language, eliminated the hope of a future resurrection, perverting the faith of some:
In addition, your language corrodes like cancer (ga/ggraine); [45] which includes Himeneo and Filetus. These have deviated from the truth (a) lh/qeia), claiming that the resurrection has already taken place, and are in the process of perverting (a) natre/pw?Ruin ?? Turn? [46]) faith for some (2 Timothy 2:17-18).
False doctrine is contagious. Paulo strongly urges Titus about the insubordinate, especially the Jews: “It is necessary to silence them, because they survive (a) natre / pw) entire houses, teaching what they should not, by gross greed?(Titus 1. 11).
With false teachers, the path to truth will become inflamed, Peter writes:
Just as false prophets (yeudoprofh /thj) have appeared among the people, [47] there will also be among you false teachers (yeudodida / skaloj), who will secretly introduce destructive heresies, to the point of denying the Sovereign Lord. them, causing sudden destruction. And many will follow your libertine practices (a) if/lgeia), and, because of them, will the path of truth be infamous (blasfhme/w) [48]?(2Pe 2. 1-2).
Peter says that the old man as shepherd of the flock should be able to feed his flock with the Word and also know how to fight those who will try to seduce the faithful with fictional words (plasto / j)?(2Pe 2. 3).
[1] Augustine, Christian Doctrine, Sao Paulo: Paulinas, 1991, IV. 4. 6. P. 217.
[2] See: James M. Boice, The Gospel of Grace, Sao Paulo: Christian Culture, 2003, p. 108-109.
[3] See Joo Calvino, Exhibition of 1 Corinthians, Sao Paulo: Paracletes, 1996, (1 Cor 1. 18), p. 56.
[4] Is the Church much today for lack of reflection, not too much?(JGMachen, Christianity and Culture, Barcelona: Cultural Association of Studies of Reformed Literature, 1974, p. 19). “Can intellectual impoverishment in relation to faith lead to spiritual impoverishment?(William L. Craig, The Truth of the Christian Faith, Sao Paulo: Vida Nova, 2004, p. 14) “I also want to show that Christians should not be afraid to think; that in fact Christians have advantages over non-Christians in terms of the use of intellect?(Gene Edward Veith, Jr. , From All Your Understanding, Sao Paulo: Christian Culture, 2006, p. 13). See also Craig’s timely remarks. (William L. Craig, The Truth of the Christian Faith, Sao Paulo: Vida Nova, 2004, p. 11-16).
[5] Joel Calvino, Exhibition of the Romans, Sao Paulo: Paracletes, 1997, (Rom 1:16), p. 58.
[6] Joel Calvino, Exhibition of the Romans, (Rom. 6. 1), p. 201-202.
[7] On the issue of canonical recognition, see: Hermisten M. P. Costa, The Inspiration and Inerrance of Scripture, 2. ed. Sao Paulo: Christian culture, 2008.
[8] See a good exhibition of this point in: John Stott, Eu Believe in Preaching, Sao Paulo: Editora Vida, 2003, p. 106ss.
[9] Is evangelization the inalienable responsibility of every Christian community, as well as of every believer?(J. I. Packer, Evangelization and Sovereignty of God, 2nd ed. Sao Paulo: Vida Nova, 1990, p. 21).
[10] See: J. I. Packer, Evangelization and Sovereignty of God, p. 16-27; R. B. Kuiper, Theocentric Evangelization, Sao Paulo: Selected Evangelical Publications, 1976, p. 27.
[11] Jesus said to Simon: Do not be afraid; Will you be a fisher of men from now on? (Lc 5,10). “I speak to you who are gentle! Therefore, since I am an Apostle to the Gentiles, do I glorify my ministry to see if I can somehow inspire my people to emulate and save some? (Romans 11: 13-14). “Because, being free from everyone, I became a slave to everyone to earn as much as possible. I went to the Jews, as a Jew, to win the Jews; for those who live under the rule of law, as if I am still alive, to win over those who live under the law, even if I am not under the law. To the anarchists, as if I were myself, not being anarchic towards God, but under the law of Christ, to defeat those who live outside the rule of law. I became weak with the weak to defeat the weak. I did everything for everyone, to save them by all means. Am I doing everything for the good of the gospel to become a co-worker with it? (1 Corinthians 9: 19-23). And thus, knowing the fear of the Lord, we persuade men and we are fully known by God; and I hope your conscience also recognizes us? (2Co 5. 11).
[12] See: J. I. Packer, Evangelization and Sovereignty of God, p. 36-37.
[13] John R. W. Stott, Gospel Truth: A Call to Unity, Curitiba; Sao Paulo: meeting; ABU. , 2000, page 130.
[14] The word has the meaning of?Reading? (A17,17; 19. 8; 24. 25); Do you talk?(Acts 18. 4; 19. 9; Heb 12. 5); What to do? (Acts 18,19); What envy (To20:7); What to talk about?(Up to 20. 9); What to discuss? (Up to 24. 12); ?contest? (Thu 9).
[15] See: Gottlob Schrenk, diale / gomai: In: G. Kittel; G. Friedrich, editor of the New Testament Theological Dictionary, Grand Rapids, Michigan: Eerdmans, 1983 (reprinted), v. 2, 93.
[16] See Robertson, “Images of Words in the New Testament, Vol. 3? Acts? The Master Christian Library, (CD-ROM), version 8 (Rio, Wi: Ages Software, 2000), loc.
[17] See D. Furst, Think: En: Colin Brown, ed. Ger. The new International Dictionary of New Testament Theology, v. 3, 515.
[18] Paul, according to his custom, went looking for them and, for three Saturdays, reasoned with them (diale/gomai) about the scriptures?(Acts 17. 2).
[19] He therefore spoke (diale/gomai) in the synagogue between the Jews and the pious Gentiles; also in the square, every day, among those who were there?(AT 17. 17).
[20]? When he arrived in Ephesus, he left them there; but, entering the synagogue, did he preach (diale/gomai) to the Jews?(Acts 18:19). For three months, Paul attended the synagogue, where he spoke courageously, speaking (diale/gomai) and persuading about the kingdom of God; some, rigid and disbelievers, speaking of the Way in Evil before the crowd, Paul, walking away, separated the disciples, continuing to speak (diale/ gomai) daily at the school of Tyrant Did he last two years, giving the opportunity for all the people of Asia to hear the word of the Lord, Jews and Greeks?( EN 18. 8-10).
[21] “On the first day of the week, when we met to break the bread, Paulo, who was to continue his journey the next day, exhorted them (diale/gomai) and extended his speech until midnight. (?) A young man, named Eutico, who was sitting by a window, sleeping during Paul’s prolonged speech (diale/gomai), overwhelmed by sleep, fell from the third floor below and was resurrected dead (TO 20. 7. 9).
[22] When he spoke (diale/gomai) about justice, self-control and judgment to come, Felix was afraid and said, For now, can you go, and when I wander, I call you?(At 2425).
[23] The word has the meaning of?Expose? (Lk 24:32) and, above all, “opens”: opens the uterus (Lk 2:23); opens the sky (at 7. 56). Figuratively: open your ears (M. 7 7. 34-35); opens your eyes to understand (Lk 24. 31 / Gen 3. 5. 7); Open your heart (Acts 16:14); opens the mind (Lk 24:45).
[24] Commenting Acts 16:14, which uses the same word, Stott writes, “We realized that the message came from Paul, but the saving initiative came from God. Paul’s preaching was not effective in itself; the Lord worked on it. And the work of the Lord was not direct in itself; he preferred to operate for Paul’s preaching, is it always like this?(John RWStott, The Message of Acts: to the end of the earth, Sao Paulo: ABU Editora, 1994, (at 16. 13-15), p. 296).
[25] Does that mean? (Mt 23. 24. 31); ?Distribute? (Mk 6. 41; 8. 6-7); offer (Lk 10. 8; 11. 6); Trust (Lk 12. 48); deliver (Lk 23:46); Order (Acts 14. 23; 20. 32; 1Pe 4. 19); put before (1C 10. 27); ?Load? (1 Tim 1. 18); (2 Tim 2. 2).
[26] Farewell to the synagogue, many Jews and pious proselytes followed Paul and Barnabas, and these, speaking to them, persuaded them (pei / qw) to persevere in the grace of God. (Acts 13:43). “And every Saturday he spoke in the synagogue, persuading (pei / qw) both Jews and Greeks?” (Acts 18. 4). “For three months, Paul attended the synagogue, where he spoke boldly, speaking and persuading (pei / qw) about the kingdom of God. (A 19. 8). Demetrius puffing people up 😕 And do you see and hear that not only in Ephesus, but throughout Asia, this Paul persuaded (pei / qw) and deceived many people, claiming that those made by human hands are not gods? (Acts 19:26). “Then Agrippa went to Paul and said: Are you almost persuading me (pei / qw) to become a Christian? (At 26. 28). “After having organized a day for him, they came in great numbers to meet Paul at his own residence. Then, from morning to afternoon, he gave them a display as a testimony of the kingdom of God, trying to persuade them (pei / qw) of Jesus, both through the law of Moses and through the prophets. There are some who were persuaded (pei / qw) by what he said; others, however, remained incredulous? (At 28. 23-24). And thus, knowing the fear of the Lord, we persuade (pei / qw) men and we are fully known by God; and I hope your conscience also recognizes us? (2Co 5. 11).
[27] O. Becker, Faith: En: Colin Brown, editor. The new International Dictionary of New Testament Theology, v. 2, 214.
[28] See the excellent theme in Stott’s book: John R. W. Stott, Crer is also Pensar, Sao Paulo: ABU. , 1984 (2. print), p. 45-51.
[29] Packer develops this topic in a relevant way
If we consider that our task is not simply to present Christ, but to actually produce converts? evangelize not only faithfully, but also successfully? then our way of evangelizing will be pragmatic and calculating. We will conclude by concluding that our basic equipment, both for personal treatment and for public preaching, must be twofold. We would need not only a clear understanding of the meaning and application of the gospel, but also an irresistible technique capable of making listeners accept it. Therefore, we would have to make an effort to experiment and develop such a technique. And we must evaluate all evangelism, both our own and that of others, not by the criteria of the message preached, but also by visible results. And if our own efforts did not pay off, we would conclude that our technique still needs to be improved. And if they did bear fruit, we would conclude that this justifies the technique used. If this is the case, we should see evangelism as an activity that involves a battle of wills between us and those to whom we preach, a battle whose victory would depend on having triggered a sufficient barrage of calculated effects. In this way, our philosophy of evangelism would become terrifyingly similar to the philosophy of brainwashing. And we could no longer argue, when such similarity was accepted as fact, that it is not the correct conception that must be evangelized. Because it would be an appropriate concept of evangelization, if the production of converts were our responsibility.
“Does this show us the danger of forgetting the practical implications of God’s sovereignty?(J. I. Packer, Evangelization and Sovereignty of God, 2nd ed. Sao Paulo: Vida Nova, 1990, p. 22-23).
[30] Joel Calvino, Exhibition of 1 Corinthians, Sao Paulo: Paracletes, 1996, (1 Cor 2. 13), p. 91.
[31] John Calvin, Exhibition of 1 Corinthians, (1 Cor 13. 1), p. 394.
[32] John Calvin, Exhibition of 1 Corinthians, (1 Cor 1. 17), p. 55. God wants his Church to be built on the basis of the true preaching of his Word, not on the basis of human fiction (?). Are specular category questions that generally provide more ostentation?Or a crazy desire for salvation from men?(Jean Calvin, Exhibition of 1 Corinthians, (1 Cor 3. 12), p. 112). Christ’s preaching is naked and simple; therefore, shouldn’t it be overshadowed by a cover-up of verbosity?(Jean Calvin, Exhibition of 1 Corinthians, (1 Cor 1. 17), p. 54). (Is it) a healthy faith equivalent to a faith that has not been corrupted by fables?(Joo Calvino, As Pastorais, Sao Paulo: Paracletes, 1998, (Titus 1. 14), p. 320). « If we want to keep faith in its integrity, we must carefully learn to contain our senses so as not to give himself up to strange inventions, because as soon as a person begins to pay attention to fables, does he also lose the integrity of his faith?(Joo Calvino, As Pastorais, (Titus 1. 14), p. 320).
[33] John Calvin, Exhibition of 1 Corinthians, (1 Cor 1. 17), p. 56.
[34] Is there no one more radical than the teachers of these explosive discourses, when they make hasty statements about things they know nothing about?(Joo Calvino, As Pastorais, (1 Tim 1. 7), p. 34).
[35] John Calvin, Exhibition of 1 Corinthians, (1 Cor 1. 17), p. 56.
[36] Aristotle, Politics, I. 1. 10, p. 14
[37] See: Francois Turretini, Compendium of Apologetic Theology, Sao Paulo: Christian Culture, 2011, v. 1, p. 233; Gene Edward Veith, Jr. , Of All Your Understanding, Sao Paulo: Cultura Crist, 2006, p. 129-131.
[38] Doeskima/zw highlight the positive aspect of? Try? To “approve”, indicating the authenticity of what was tested (2Co 8. 8; 1Ts 2. 4; 1 Tim 3. 10).
[39] Archibald Alexander (1772–1851), one of the founders of Princeton Seminary and his first professor of systematic theology, summarized:
“In valuing religious experience, it is absolutely important to constantly keep in mind the system of divine truth contained in the Holy Scriptures; otherwise, our experience, as is often the case, will become enthusiastic. (?) Today, there’s nothing else. It is necessary to establish in religion a careful distinction between true and false experiences; to ‘test the spirits if they come from God’. And by discriminating, there is no other standard of proof than the infallible Word of God. , motive, impulse and emotion, before this touchstone. “To law and testimony, if you do not speak according to them, is it because there is no light in them?(Archibald Alexander, Thoughts on Religious Experience, Carlisle, Pennsylvania: The Banner of Truth Trust, 1989 (reprinted), p. XVIII).
[40] The word translated as? Examine? It is a) nakri/zw, which has the meaning of “careful research”, “look at it with judgment”, “ask” (Lk 23. 14; in 4. 9; 12. 19; 17. 11; 24. 8; 28. 18; 1Co 2. 14. 15 (twice); 4. 3 (twice), 4; 9. 3; 10. 25. 27; 14. 24). As we see in Lk 23:14; To4. 9 and 24. 8, the verb was used for “judicial investigations”. “This verb implies integrity and absence of prejudice. Since then, the adjective?Has Berea been applied to people who study the scriptures impartially and carefully?”(John RW Stott, The Message of Acts: To the End of the Earth, Sao Paulo: ABU Editora, 1994, (in 17. 11), p. 308).
[41] John R. W. Stott, The Message of Acts: To the Ends of the Earth, (Acts 17. 11), p. 308.
[42] In its military use, the word meant cutting a tree to cause an obstacle or opening a ditch that would temporarily obstruct the enemy’s path, hence the word would take the meaning of “prevent,” “obstacle. “obstacle”?
[43] “Endless altercations, by men whose minds are perverted and deprived of the truth (a) lh/qeia), assuming that piety is a source of profit?(1 Tim 6. 5).
[44] Paul referred to this as someone who was shipwrecked in the faith (1 Timothy 1:19-20).
[45] This word appears here only throughout the New Testament. The word gangrene comes from this term.
[46] The word is used in the literal sense of Jo 2:15: After making a fuss of ropes, he expelled everyone from the temple, as well as the sheep and oxen, spilled money from the money changers on the ground, became natre/pw) boards?.
[47] Jesus Christ had already warned us against them. See: Mt 7. 15; 11 / 24,24; Lk 6. 26 The Apostle John will later speak of his present reality (1 John 4. 1).
[48] The verb Blasfhme /w, which has the meaning of “insult”, “defame”, “insult”, “slander”, “curse”, “speak evil”, etc. , is formed by two words, Bla / yij derived from Bla / ptw?hurt?,?blesser? (Mk 16. 18; Lk 4. 35) and Fhmi /?Talk?? Say?? Announce??Tell me?? Imply ?. Blasphemy always has a negative connotation, from ‘curse’, ‘slander’, ‘bad reputation’?Etc. , Unlike Eu) fhmi /a (? Good fame?2Co 6. 8) and Eu) / fhmoj (?Well known?- Fp 4. 8) (I) /
False doctrine encourages the practice of blasphemy (1 Tim 6. 3. 4), as well as false teachers (2P 2. 1-2,10-12).