Salvation

Spasenje je univerzalna tema Svetog pisma. Sve su druge velike teme njezine podvrste ili pojašnjenja. Oblik spasenja varira, ali temeljna struktura je ista: Bog posjećuje svoj narod i izbavlja ga od problema ili sila koje ugrožavaju njegov opstanak. Od samog početka, kad je Bog odjenuo krive i posramljene roditelje ljudskog roda, do dana kad će Božji narod ući u novi Jeruzalem, vidljivo je da je Bog aktivno uključen u izbavljenje ljudskog roda. To je toliko točno da je riječ “Spasitelj” ne samo uspoređena s imenom “Bog”, već postaje njegovom definicijom, imenom za Boga. “Bog našega spasenja” (usp. 1 Ljet 16,35; Ps 79,9; Hab 3,18) ponekad je oslovljen i kao “Spasitelj” (2 Sam 22,3; Iz 43,3; 45,15; Jr 14,8; Lk 1,47; 1 Tim 1,1; 2,3; Tit 1,3; 2,10; Jd 25). Bog se može poslužiti različitim ljudskim oruđima da ostvari svoje nakane, ali je On jedini koji spašava (Iz 43,11; 45,21). “U Jahve je spasenje” (Ps 3,9); On je svoj narod izbavio, izbavlja i izbavit će ga “iz svih tjeskoba” (Ps 34,18). On neće da se itko izgubi (2 Pt 3,9), već da se svi spase (1 Tim 2,4) po Isusovom imenu (Mt 1,21; Dj 4,12; 1 Sol 5,9; Rim 10,13). Dijeleći ljudske patnje, Isus je postao pretečom i uzrokom vječnog spasenja svih koji Ga slijede (Heb 2,10; 5,9).Salvation is the universal theme of Scrip ture. All other major themes are subdivisions or explications of it. Th e form of salvation varies, but the underlying structure is the same: God visits His people and delivers them from those problems or powers that imperil their existence. From the beginning, when God clothed the guilty and shamed parents of the human race, to the day when God’s people enter the New Jerusalem, God is viewed as dynamically involved with the de liverance of the human race. Th is is so much the case that the word “Savior” is not only coordinated with the name “God,” but becomes a definition of it, a name for God. As God is the “God of our salvation” (1 Chron. 16:35; Ps. 79:9; Hab. 3:18), so He is called and sometimes addressed as “Savior” (2 Sam. 22:3; Isa. 43:3; 45:15; Jer. 14:8; Luke 1:47; 1 Tim. 1:1; 2:3; Titus 1:3; 2:10; Jude 25). God may employ various human agents to eff ect His purposes, but it is He alone who saves (Isa. 43:11; 45:21). “Deliverance belongs to the Lord” (Ps. 3:8), who has, does, and will deliver people “out of all their troubles” (34:17). He wishes none to be lost (2 Peter 3:9), but all to be saved (1 Tim. 2:4), through Jesus’name (Matt. 1:21; Acts 4:12; 1 Th ess. 5:9; Rom. 10:13). In sharing human suff ering Jesus has become the pioneer and source of eternal salvation to all who follow Him (Heb. 2:10; 5:9)

Salvation

Spasenje je univerzalna tema Svetog pisma. Sve su druge velike teme njezine podvrste ili pojašnjenja. Oblik spasenja varira, ali temeljna struktura je ista: Bog posjećuje svoj narod i izbavlja ga od problema ili sila koje ugrožavaju njegov opstanak. Od samog početka, kad je Bog odjenuo krive i posramljene roditelje ljudskog roda, do dana kad će Božji narod ući u novi Jeruzalem, vidljivo je da je Bog aktivno uključen u izbavljenje ljudskog roda. To je toliko točno da je riječ “Spasitelj” ne samo uspoređena s imenom “Bog”, već postaje njegovom definicijom, imenom za Boga. “Bog našega spasenja” (usp. 1 Ljet 16,35; Ps 79,9; Hab 3,18) ponekad je oslovljen i kao “Spasitelj” (2 Sam 22,3; Iz 43,3; 45,15; Jr 14,8; Lk 1,47; 1 Tim 1,1; 2,3; Tit 1,3; 2,10; Jd 25). Bog se može poslužiti različitim ljudskim oruđima da ostvari svoje nakane, ali je On jedini koji spašava (Iz 43,11; 45,21). “U Jahve je spasenje” (Ps 3,9); On je svoj narod izbavio, izbavlja i izbavit će ga “iz svih tjeskoba” (Ps 34,18). On neće da se itko izgubi (2 Pt 3,9), već da se svi spase (1 Tim 2,4) po Isusovom imenu (Mt 1,21; Dj 4,12; 1 Sol 5,9; Rim 10,13). Dijeleći ljudske patnje, Isus je postao pretečom i uzrokom vječnog spasenja svih koji Ga slijede (Heb 2,10; 5,9).Salvation is the universal theme of Scrip ture. All other major themes are subdivisions or explications of it. Th e form of salvation varies, but the underlying structure is the same: God visits His people and delivers them from those problems or powers that imperil their existence. From the beginning, when God clothed the guilty and shamed parents of the human race, to the day when God’s people enter the New Jerusalem, God is viewed as dynamically involved with the de liverance of the human race. Th is is so much the case that the word “Savior” is not only coordinated with the name “God,” but becomes a definition of it, a name for God. As God is the “God of our salvation” (1 Chron. 16:35; Ps. 79:9; Hab. 3:18), so He is called and sometimes addressed as “Savior” (2 Sam. 22:3; Isa. 43:3; 45:15; Jer. 14:8; Luke 1:47; 1 Tim. 1:1; 2:3; Titus 1:3; 2:10; Jude 25). God may employ various human agents to eff ect His purposes, but it is He alone who saves (Isa. 43:11; 45:21). “Deliverance belongs to the Lord” (Ps. 3:8), who has, does, and will deliver people “out of all their troubles” (34:17). He wishes none to be lost (2 Peter 3:9), but all to be saved (1 Tim. 2:4), through Jesus’name (Matt. 1:21; Acts 4:12; 1 Th ess. 5:9; Rom. 10:13). In sharing human suff ering Jesus has become the pioneer and source of eternal salvation to all who follow Him (Heb. 2:10; 5:9)

Suffering and Cessation from Sin According to 1 Peter 4:1

Autor ulazi u egzegetsku studiju značajnog teksta u 1. Petrovoj 4,1. U prvom redu on razmatra egzegetske pojedinosti ne osvrćući se opširno na raznovrsna mišljenja o ovome predmetu. Na osnovi ovog razmatranja on zaključuje da se sintagma “vi se oboružajte istom mišlju” u 4,1c odnosi na 4,1a “prema tome, budući da je Krist trpio tijelom” — sa svim što ova tvrdnja povlači za sobom kao prethodni kontekst. Tvrdeći da su stradanje pravde radi (što podrazumijeva: kao što je Krist stradao i zato što je Krist stradao) i pobjeda nad grijehom nerazdvojno srodne stvarnosti, 4,1c nanovo podupire poziv za kršćanskim oboružavanjem. Prema Petru, cilj je Kristove smrti bio dovesti nas Bogu (3,18) čije sluge trebamo biti (2,16) i čiju volju trebamo slijediti (4,2). Ova osnovna ideja ima svoju paralelnu misao u 2. Korinćanima 5,15: “A on je umro mjesto sviju, da živi ne žive više za same sebe, nego za onoga koji je umro i uskrsnuo za njih.” Prema tome i sintagma “ista misao” može sadržavati, unutar svojih kontekstualnih implikacija, ideju “za druge”. U smislu odnosa između Krista i kršćana nameće nam se ideja o “Jedan za sve” i zbog toga “svi za Jednog”. Samo u kontekstu ovoga odnosa možemo udružiti stradanje i pobjedu nad grijehom. U protivnom ova bi povezanost bila nebiblijska i nekršćanska. Samo po sebi stradanje nema spasonosnu vrijednost.In the present article the author offers a thorough exegetical study of the important, and much debated, declaration in 1 Pet 4:1c. He deals primarily with the exegetical particulars not discussing extensively various views on the Statement. Thus, on the basis of the exegetical study of the text in Pet 4:1 he concludes that arming oneself with “the same thought’ in 4:1c refers back to 4,1a “since therefore Christ suffered in the flesh” —, with all that statement implies as resumptive of the preceding context. 1 Pet 4:1c adds support to this call for Christian armament by declaring that suffering for the right (implied: as Christ did and because Christ did) and victory over the wrong are indissolubly related realities. According to Peter, the aim of Christ’s death was to bring us to God (3:18) whose servants we are to be (2:16) and whose will we are to follow (4,2). The basic idea involved here has a counterpart in 2 Cor 5:15: “And he died for all, that those who live might live no longer for themselves but for him who for their sake died and was raised.” Consequently, “the same thought” may contain, as a contextual implication, the idea of “for the other." In terms of the relationship between Christ and Christians the idea is that of “one for all’ and, therefore, “all for One.” It is only in the context of this relationship that suffering and victory over sin can be brought together. Otherwise the thought would be unbiblical and unchristian. Suffering has no saving value in and of itself