Theology beacon dictionary of theology

See sacrifice, passover. atonement, sin offer­ing.

J. B. Lightfoot says that in the NT the promi­nent idea of aselgeia is "sensuality" (Epistle of St. Paul to the Galatians, 210-11). This is rather obvi­ous from its context in most cases. For instance, in Rom. 13:13 it follows a Greek word meaning "sexual immorality" (niv). In 2 Cor. 12:21 and Gal. 5:19 it follows porneia, from which we get pornography. In all these cases aselgeia may be translated "debauchery" (Niv). This sin marked the pagan society of that day but has no place in the Christian life.

See sin, sex (sexuality), fornication, con­cupiscence.

For Further Reading: Kittel, 1:490.

Ralph Earle

LAST DAYS, THE. This is a Messianic expression denoting the time when God's kingdom is estab­lished in the world. "It shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains, and shall be raised above the hills; and all the nations shall flow to it, and many peoples shall come, and say: 'Come, let us go up to the mountain of the Lord'" (Isa. 2:2-3, rsv). This envisages what we call the end of history which will see the rule of God established in all the earth and the earth transformed by being re­deemed from the curse of fallenness.

The phrase is found several times in the NT, but from a very different perspective. Hebrews designates the last days as the days of the Mes­siah. "In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son, whom he appointed the heir of all things, through whom also he created the world" (Heb. 1:1-2, rsv). Some readers have been offended by the trans­lation of the RSV, "by a Son." The simple fact is that the Greek had an idiom which is absent from the NT and cannot be translated. English has both a definite and an indefinite article. Greek has only the definite article. However, its nonuse does not mean one of many, as is sug­gested; rather, it suggests the quality of that with which it is used. Thus, Heb. 1:1-2 means, God has in these last days spoken to us by one whose nature is that of the Son of God.

The phrase occurs also in the Book of Acts in a Messianic setting. On the Day of Pentecost, Peter quotes at some length from Joel the prophet about the eschatological outpouring of the Holy Spirit. Peter adds this phrase which is not found in Joel, "And in the last days it shall be, God de­clares, that I will pour out my Spirit upon all flesh" (Acts 2:17, rsv). By placing this event in history, Peter affirms that in some unexpected way, the Messianic age has come into history. The consummation at "the day of the Lord" re­mains in the future, but in the coming of the Holy Spirit, the new age, the Messianic age, has begun.

A somewhat different form of the expression but the same theology is to be found in 1 Pet. 1:20. "He [Christ] was destined before the foun­dation of the world but was made manifest at the end [Greek: last] of the times for your sake"

However, despite the fact that Messiah has come and we have entered upon the last day, this does not mean that this age will see the complete triumph of Messiah. The last days are the days of

See ESCHATOLOGY, MILLENNIUM, NEW HEAVENS AND NEW EARTH, PROBATION.

The Latitudinarians kept their creedal state­ments simple and brief, in order to provide a broad base for cooperation. While this is appeal­ing to the undogmatic temper of mind, it has of­ten degenerated into casual tolerance of fatal error.

See DOGMA (DOGMATICS), BELIEF. For Further Reading: Qualben, A History of the Chris­tian Church, 362; Baker's DT, 317; ER, 431.

Mendell L. Taylor

LAW. As employed almost 200 times in Scripture, "law" signifies the revealed will of God with re­spect to human conduct. God has declared to man what is right and wrong. The law spoken of here is a divine standard.

Underlying the biblical notion of law is God's covenant relation with His people. The law re­vealed in Scripture reflects the character of the God whom we serve. Because the Lord is holy and faithful, His commandments are righteous and true.

The basic OT term is torah, which in Hebrew generally signifies guidance or direction. This guidance is the divine teaching as to how the covenant is to be lived. The common Greek word nomos is used in the NT primarily in reference to the OT torah. Unfortunately, nomos is understood legalistically by many people, and the central re­demptive purpose of torah is missed.

The Ten Commandments given to Moses (Ex­od. 20:1-17; Deut. 5:1-21) enunciate the broad principles of God's moral law. They specify au­thoritatively, without qualification, what the cov­enant conditions are. God's people are called to obedience in accord with these directives.

The NT affirms the continuing validity of the Decalogue. Jesus reiterates its commands, high­lighting the primacy of love to God and neighbor (see Mark 12:28-31), and focusing on the spirit of the law as over against merely the letter (see Matt. 5:17-48). Similarly, Paul (Rom. 13:8-10; Gal. 5:13-14) and Jas. (1:25; 2:8, 12).

Nowhere in the NT is there a recognition of the Jewish oral tradition as law. Rather, its rules and regulations are labeled manmade (see Mark 7:6-13).

Moreover, the NT does not require of Chris­tians the observance of the cultic statutes com­manded by God in OT times: the regulations governing the sanctuary, offerings, and priest­hood; circumcision, feasts and festivals, and other ceremonial laws. These were types and shadows of better things to come (Heb. 10:1); they have been fulfilled in Jesus Christ. He is our Passover Lamb; He is our High Priest; He is the End of the law with respect to righteousness (Rom. 10:4).

Similarly, the social legislation of the OT is not obligatory on Christian society: regulations gov­erning property and slaves, the army and war­fare, personal offenses and civil crimes. This legislation was designed for a particular culture at a given period of history. Underlying it, how­ever, are timeless principles applicable to all gen­erations.

But God's moral law is eternal, for it is a reflec­tion of His character. It cannot be changed. Man, in the flesh, cannot fulfill its demands. Thus, the law functions to show up his sinfulness for what it is, disobedience against God (Rom. 7:7, 13). He finds himself condemned as unrighteous, a transgressor of God's law at this point or that (vv. 9-11; Jas. 2:9-11). The answer to his dilemma is Christ. The law is a "tutor" to lead man to Christ, that man might be made righteous through faith in Him (Gal. 3:24). That is the only hope of salvation.

And now, in Christ Jesus, one is freed from the condemnation of the law, but brought under a new law, "the law of the Spirit of life in Christ Jesus" (Rom. 8:1-2). The NT is replete with ex­hortations, directions, and counsels respecting

See baptism, baptismal regeneration, sacramen-tarianism.

Jacob placed his hands upon the heads of Jo­seph's sons so as to convey his blessing to them (Genesis 48). Moses laid his hands on Joshua to commission him to carry on his work and to in­vest him with some of his God-given authority (Num. 27:18-23). Aaron and his sons laid their hands upon a sacrifice to suggest the peoples' identification with a sacrifice (Exod. 29:10).

The NT suggests further meanings of this practice. Christ used this rite in the performance of some of His miracles (Mark 5:23; 6:5; 7:32). His disciples did likewise after His ascension (Acts 6:6; 9:12, 17; 28:8). Our Lord also used it to convey His blessing on children (Mark 10:13, 16). The Early Church also employed the rite for the reception of the Holy Spirit by those who be­lieved (Acts 8:14 ff; 19:1 ff). It was used, too, for the conferring of an office or assignment in the Church as the apostles laid their hands on the heads of the first deacons (6:6). Prophets and teachers laid their hands on Barnabas and Saul and sent them out to evangelize (13:3). Paul told Timothy that he had received a charisma (gift) from God at the time the hands of elders were laid on him (1 Tim. 4:14; 2 Tim. 1:6). The great apostle said the rite should not be used casually, as he told Timothy not to be hasty in the matter of the laying on of hands (1 Tim. 5:22).

The rite is used in contemporary Protestantism primarily in the ordination of ministers, baptism, and praying for the sick.

See ordain (ordination).

For Further Reading: "Laying on of Hands," New Schaff-Herzog Encyclopedia of Religious Knowledge.

W. Curry Mavis

LEAVEN. Any agent of fermentation added to liq­uids or dough, leaven receives a religious signifi­cance in the OT from the Hebrew Feast of Unleavened Bread. This festival is observed dur­ing the seven days following Passover, when only unleavened bread is eaten (Exod. 12:14-20). It was intended as a commemoration of the Is­raelites' hurried flight from Egypt (vv. 34, 39). Additionally, only the peace offering (Lev. 7:13) and the wave loaves for the Feast of Weeks were to be made of leavened bread (23:17; cf. Exod. 23:18; 34:25; Lev. 2:11).

The NT emphasizes the symbolism of leaven. Jesus uses the imagery of leaven as a positive symbol for the kingdom of God (Matt. 13:33). Negatively, Jesus uses leaven as a symbol of the teaching and the hypocrisy of the Pharisees and others (Matt. 16:6-12; cf. Mark 8:15; Luke 12:1). Paul also speaks of leaven figuratively to de­scribe evil or wickedness (1 Cor. 5:6-8; Gal. 5:9).