Ipastels 2 13 1

IPastels and me. After having tested dozens of drawing apps, iPastels is really the best. I do not like working withs sliders to adjust for example the size or the pressure of the tools. Norbyte found the right solution with sizes and pressures buttons. The choice of colors is also very easy.

1. Ipastels 2 13 1 Stickers On Cars
2. Ipastels 2 13 1 True Or False

• 1 Thessalonians 2:13-16 New International Version (NIV). 13 And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as a human word, but as it actually is, the word of God, which is indeed at work in you who believe. 14 For you, brothers and sisters, became imitators of God's churches in Judea, which are in Christ.
• 1 Peter 2:13-17 New International Version (NIV). 13 Submit yourselves for the Lord's sake to every human authority: whether to the emperor, as the supreme authority, 14 or to governors, who are sent by him to punish those who do wrong and to commend those who do right. 15 For it is God's will that by doing good you should silence the ignorant talk of foolish people. 16 Live as free people.

(13) To every ordinance of man.—Second prudential rule, subordination. Literally, to every human creation, i.e., to every office or authority which men have established. It is not only to ordinances of directly Divine institution that we are to submit. Mind that he does not say we are to submit to every law that men may pass. This passage is most directly modelled on Romans 13:1, et seq., where the reason assigned for submission is the same as that in John 19:11, viz., that ultimately the authority proceeds from God Himself. Here, however, the thought is quite different. They are to submit, but not because of the original source from which the authority flows, but because of the practical consequences of not submitting. It must be done 'for the Lord's' (i.e., Jesus Christ's) 'sake,' i.e., in order not to bring discredit upon His teaching, and persecution upon His Church. This difference of treatment, in the midst of so much resemblance, shows that at the date of St. Peter's letter there was much more immediate cause for laying stress on political subordination. St. Paul, writing to the Roman Church, urges submission to Claudius, because the Roman Jews (among whom the Christians were reckoned) were often in trouble and expelled from the city of Rome (Acts 18:2); St. Peter, writing in all probability from the Roman Church, urges submission to Nero and the provincial governors because 'ignorant and foolish men' were beginning to misrepresent the Christian Church as a kind of Internationalist or Socialist conspiracy.

The king, as supreme.—First division of second prudential rule: subordination political. Of course it means the emperor. The name 'king,' though detested in Latin, was used without scruple by the provincial Greeks to express the sovereignty of the Caesars. When he is described here as 'supreme,' it is not intended (as our English version would convey) to contrast his supreme power with the inferior power of the 'governors;' the word is only the same which is rendered 'higher' in Romans 13:1. Huther rightly says, 'The emperor was in the Roman Empire not merely the highest, but actually the only ruler; all other magistrates were but the instruments by which he exercised his sway.' Of course all Asia Minor, to which St. Peter was writing, was in the Roman Empire; the language would have been different had the letter been addressed to, or perhaps had it even been written from, the geographical Babylon.

1 Peter 2:13-15. Submit yourselves to every ordinance of man — Greek, παση ανθρωπινη κτισει, to every human constitution of government, under which you are placed by Divine Providence, and which is formed instrumentally by men, and relates to you as men, and not as Christians. Macknight translates the clause, Be subject to every human creation of magistrates; observing that 'the abstract word creation is put for the concrete, the person created; just as governments and powers are put for persons exercising government and power. The phrase, human creation of magistrates,

Ipastels 2 13 1 Stickers On Cars

was formed by St. Peter with a view to condemn the principles of the zealots, who maintained that obedience was due to no magistrates but to those who were appointed by God, as the Jewish kings had been.' Whether to the king — That is, to the emperor; as supreme — For though at Rome the name of king was odious, the people in the provinces gave that name to the emperor, John 19:15; Acts 17:7. When this epistle was written, Nero was emperor. Or to subordinate governors — Or magistrates, in the different provinces of the empire. 'From this we learn that it is the duty of Christians, residing in foreign and even in infidel countries, to obey the laws of those countries in all things not sinful, without considering whether the religion of the magistrate and of the state be true or false.' That are sent by him — Commissioned by the emperor from Rome; for the punishment of evil-doers — The Roman governors had the power of life and death in such conquered provinces as those mentioned 1 Peter 1:1. There is, therefore, the exactest propriety in the apostle's style. And for the praise of them that do well — For protecting and rewarding them who give due obedience to the good laws of the state.

For so is the will of God — As I assure you by inspiration; that by well-doing — By your due subjection to magistrates, and the performance of all other Christian duties; you may put to silence — Φιμουν, may bridle in, or restrain by a bridle or a muzzle, (so the word signifies,) the ignorance — The calumnies proceeding from the ignorance of foolish men — Of men destitute of the fear of God, who blame you because they do not know you, affirming that your religion makes you bad subjects.2:13-17 A Christian conversation must be honest; which it cannot be, if there is not a just and careful discharge of all relative duties: the apostle here treats of these distinctly. Regard to those duties is the will of God, consequently, the Christian's duty, and the way to silence the base slanders of ignorant and foolish men. Christians must endeavour, in all relations, to behave aright, that they do not make their liberty a cloak or covering for any wickedness, or for the neglect of duty; but they must remember that they are servants of God.Submit yourselves to every ordinance of man - Greek, 'to every creation of man,' (ἀνθρωπίνῃ κτίσει anthrōpinē ktisei The meaning is, to every institution or appointment of man; to wit, of those who are in authority, or who are appointed to administer government. The laws, institutes, and appointments of such a government may be spoken of as the creation of man; that is, as what man makes. Of course, what is here said must be understood with the limitation everywhere implied, that what is ordained by those in authority is not contrary to the law of God. See the notes at Acts 4:19. On the general duty here enjoined of subjection to civil authority, see the notes at Romans 13:1-7.

For the Lord's sake - Because he has required it, and has entrusted this power to civil rulers. See the notes at Romans 13:5. Compare the notes at Ephesians 6:7.

Whether it be to the king - It has been commonly supposed that there is reference here to the Roman emperor, who might be called king, because in him the supreme power resided. The common title of the Roman sovereign was, as used by the Greek writers, ᾀυτοκράτωρ autokratōr, and among the Romans themselves, 'imperator,' (emperor;) but the title king was also given to the sovereign. John 19:15, 'we have no king but Cesar.' Acts 17:7, 'and these all do contrary to the decrees of Cesar, saying that there is another king, one Jesus.' Peter undoubtedly had particular reference to the Roman emperors, but he uses a general term, which would be applicable to all in whom the supreme power resided, and the injunction here would require submission to such authority, by whatever name it might be called. The meaning is, that we are to be subject to that authority whether exercised by the sovereign in person, or by those who are appointed by him.

As supreme - Not supreme in the sense of being superior to God, or not being subject to him, but in the sense of being over all subordinate officers.

13. every ordinance of man—'every human institution' [Alford], literally, 'every human creation.' For though of divine appointment, yet in the mode of nomination and in the exercise of their authority, earthly governors are but human institutions, being of men, and in relation to men. The apostle speaks as one raised above all human things. But lest they should think themselves so ennobled by faith as to be raised above subordination to human authorities, he tells them to submit themselves for the sake of Christ, who desires you to be subject, and who once was subject to earthly rulers Himself, though having all things subject to Him, and whose honor is at stake in you as His earthly representatives. Compare Ro 13:5, 'Be subject for conscience' sake.'

king—The Roman emperor was 'supreme' in the Roman provinces to which this Epistle was addressed. The Jewish zealots refused obedience. The distinction between 'the king as supreme' and 'governors sent by him' implies that 'if the king command one thing, and the subordinate magistrate another, we ought rather to obey the superior' [Augustine in Grotius]. Scripture prescribes nothing upon the form of government, but simply subjects Christians to that everywhere subsisting, without entering into the question of the right of the rulers (thus the Roman emperors had by force seized supreme authority, and Rome had, by unjustifiable means, made herself mistress of Asia), because the de facto governors have not been made by chance, but by the providence of God.

Every ordinance; of all kinds, whether supreme or subordinate.
Ordinance of man; Greek, human creatures, which may be understood either, as Mark 16:15, every human creature for every man, only restraining it to the present subject whereof he treats, viz. magistrates, and the sense is, to every magistrate: or rather, (though to the same effect), to every human ordinance; or, as we translate it,
ordinance of man; the word creature being taken for an ordinance, or constitution, and creating for ordaining, or appointing: so CEcumenius will have the word to signify, Ephesians 2:15, to make of twain one new man. But this creature, or ordinance, here is to be understood of the magistrate; (as appears by the following words), which is called human, not as if magistracy were not an ordinance of God, {for, Romans 13:1, the powers that are are said to be ordained of God} but either because it is only among men, and proper to them; or because it is of man secondarily and instrumentally, though of God primarily and originally, God making use of the ministry of men in bringing them into the magistracy; as, though church offices are God's ordinance, yet he makes use of men to put them into office.
For the Lord's sake; for God's sake, who commands this obedience; and gave them the authority, and is represented by them, and honoured by that obedience which is yielded to them in all things agreeable to his will. The phrase seems to be of the same import with that of being obedient in the Lord, Ephesians 6:1.
To the king; to Caesar, the then supreme magistrate, under whose jurisdiction the Jewish Christians were; and this being a general command extending to all Christians, it follows, that obedience is due from them to those chief magistrates whose subjects respectively they are.
As supreme; not only above the people, but above other magistrates. Submit yourselves to every ordinance of man,.... Or, 'to every human creation', or 'creature'; not to 'all the sons of men', as the Syriac version renders it; or to all the individuals of mankind; for there are some that are in such stations and circumstances, that they are not to be submitted to, but to be ruled over, and governed: so kings are not to submit to their subjects, nor are parents to be subject to their children, nor husbands to their wives, nor masters to their servants, which would be preposterous; but submission is limited and restrained to persons in such a place and situation: 'the human creature', or 'creation', here designs the Gentiles, who are elsewhere called the creature, the whole creation, every creature, and every creature under heaven, Romans 8:19 and particularly Heathen magistrates, styled creation, or creature: not as men, for all men, as such, are creatures; but as magistrates, being created, constituted, and appointed such, and installed into, and invested with such an office: and 'human'; not only because they were men, and were taken out from among men that bore the office of magistrates, and governed over men, and were for the good and advantage of mankind, but because they were created and placed in such a station by men; though government itself is of God, is a divine institution, yet this and that particular form of government is of man; and especially the forms of government among the Gentiles were human; and are here so called, in distinction from the form of government among the Jews, which was a theocracy, and was divine; wherefore the Jews, and so these converted ones, scrupled yielding obedience to Heathen magistrates; on which account they were spoken against, as evildoers; hence the apostle, in the first place, and as a principal part of their honest conversation among the Gentiles, exhorts them to submission to civil magistrates, though they were creatures of men; and to everyone of them, though a Gentile, an unbeliever, and a wicked man: and this he urges,

for the Lord's sake; for the sake of Christ Jesus the Lord, because of his command, who ordered to give to Caesar the things that are Caesar's; and in imitation of him, who paid tribute to whom tribute was due; and for the sake of his honour and glory, who was ill thought and spoken of by the Gentiles, because of the disregard of the converted Jews to their magistrates; and which served to prejudice them against Christ and his Gospel: the Vulgate Latin, Syriac, and Ethiopic versions, read, 'for God's sake'; because civil government is of God; magistracy is of divine appointment; the powers that he are ordained of God, though this or the other form is of man's prescription: it is the command of God that magistrates should be obeyed; and it makes for his glory, as well as for the good of men, when they are submitted to in things that do not contradict the revealed will of God; for otherwise, not man, but God, is to be obeyed:

Ipastels 2 13 1 True Or False

whether it be to the king; to Caesar, the Roman emperor; and the then reigning one seems to be Nero, who, though a wicked man, was to be submitted to in things civil and lawful; and it holds good of any other king that has the supreme government of a nation: the Syriac version reads it in the plural number, 'to kings'; and though the name of king was odious to the Romans, from the times of Tarquin, nor did they call their chief governor, or governors, by this name, yet other nations did; see John 19:15 and subjection was to be yielded to him, 'as supreme'; for the sake, and in consideration of his being in so high and exalted a station, having the supreme power and government of the people in his hands. The Syriac version renders it, 'because of their power'; and the Arabic version, 'because of his power'; and the Ethiopic version, 'because all things are his'; the Roman emperors were absolute monarchs; see Romans 13:1.

{15} Submit yourselves to {c} every ordinance of man {16} for the Lord's sake: {17} whether it be to the king, as supreme;

(15) That which he spoke generally, he now expounds in detail, describing individually every man's duty. First, he speaks of the obedience that is due both to the laws, and also to the magistrates both higher and lower.

(c) By ordinance, is meant the inventing and ordering of civil government, which he calls ordinance of man, not because man invented it, but because it is proper for men.

(16) The first argument: because the Lord is the author and avenger of this policy of men, that is, which is set among men: and therefore the true servants of the Lord must above all others be diligent observers of this order.

(17) He prevents a frivolous objection which is made by some, who say they will obey kings and the higher magistrates, and yet condemn their ministers, as though their ministers were not armed with the authority of those who sent them.

Alive in Christ
…12And having been buried with Him in baptism, you were raised with Him through your faith in the power of God, who raised Him from the dead. 1314having canceled the debt ascribed to us in the decrees that stood against us. He took it away, nailing it to the cross!…

And you, being dead in your sins and the uncircumcision of your flesh, has he quickened together with him, having forgiven you all trespasses;

dead.

Ezekiel 37:1-10
The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which was full of bones, …

Luke 9:60
Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.

Luke 15:24,32
For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry…

the uncircumcision.

Ephesians 2:11
Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;

he.

Psalm 71:20
Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth.

Psalm 119:50
This is my comfort in my affliction: for thy word hath quickened me.

John 5:21
For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.

having.

Psalm 32:1
A Psalm of David, Maschil. Blessed is he whose transgression is forgiven, whose sin is covered.

Isaiah 1:18
Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.

Isaiah 55:7
Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon.