Ordinance (1378) dogma by Greek Word Studies

Ordinances (1378) (dogma from dokéo = to think) refers to a fixed and authoritative decision or requirement (see the "decree" [dogma] of the emperors in Lu 2:1, Acts 17:7). NIDNTT writes that in classic Greek dogma... stems from the verb dokeo (think, suppose, imagine, conclude), and means opinion, conclusion, belief. It occurs only 3 times in the pre-Socratic writers and always in connection with Pythagoras. From Xenophon onwards in the fourth cent. B.C. it has the following meanings: (1) opinion (in ordinary speech); (2) a doctrine (in philosophy, e.g. Epicurus, De rerum natura, 14, 1, 15 and 28); (3) a decree of God (in religious writers); (4) a decree, ordinance, edict (in official language, with the emphasis on public promulgation). (See Arndt, 200.)...Where dogma is used in a general, secular sense as an official, public decree, it has only indirect theological significance...With the death of Christ, the law with all its commandments and ordinances “is removed from the world as a factor in salvation”...The use of dogma is, therefore, all the more surprising when used in a positive sense (cf. above OT) for teaching that is binding on the whole church. Acts 16:4 lays the foundation for the idea of dogma as an ecclesiastical decree, requiring intellectual assent. It runs the risk of turning the gospel of Christ into legalism. On the other hand, the pressure from the Judaizers forced the Jerusalem council to take a stance in defining their attitude. The dogmata of the council were in fact decrees proclaiming liberty within a defined area rather than a series of tight restrictions. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) TDNT sums up dogma... The basic meaning is “what seems to be right”: a. “opinion,” b. “principle,” c. “resolution,” d. “decree,” and e. “the law.” The verb means “to affirm an opinion,” “to establish a decree,” “to publish an edict.” 1. In the NT sense d. occurs in Lk. 2:1; Acts 17:7; Heb. 11:23 2. In Colossians 2:14 (note) the reference might be to the new edict of God but in 2:20 we definitely have legal ordinances (sense e.), so that the real point in 2:14 is that Christ has canceled these. Eph. 2:15 carries a similar reference to the ordinances of the law. 3. In Acts 16:4 the term is used for the resolutions of the apostolic council. The apostolic fathers then adopt the term for the teachings of Jesus. (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) Dogma refers to a formal statement concerning rules or regulations that are to be observed -- the idea is a formalized sets of rules which might refer to an ordinance, a decision or a command. This is the primary meaning of dogma in Ephesians 2:15. Dogma thus refers to the rules and requirements of the law of Moses, in this verse specifically referring to the "ceremonial laws" or ordinances covering the various aspects of the Jewish feasts, sacrifices, offerings, laws of cleanliness and purification, and all other such distinctive outward commandments for the unique separation of Israel from the nations. Paul is saying that "in His flesh" on the Cross, Jesus abolished or made to no effect these dogma. Decree (Webster) = an order usually having the force of law; a religious ordinance enacted by council or titular head; An edict or law made by a council for regulating any business within their jurisdiction. In general, an order, edict or law made by a superior as a rule to govern inferiors (Luke 2:1) Dogma is used of certain decrees of the apostles relative to right living (see Acts 16:4) Dogma can refer to something that is taught as an established tenet or statement of belief (dogma). Dogma was especially used in ancient Rome to describe the public decrees of the Roman Senate. Dogma is used 5 times in the NT and is translated: decree, 1; decrees, 3; ordinances, 1. Dogma is found in the Septuagint (LXX) only in Daniel (Da 2:13; 3:10, 12, 29; 4:6; 6:8ff, 12f, 15, 26) Luke 2:1 Now in those days a decree went out from Caesar Augustus, that a census be taken of all the inhabited earth. Acts 16:4 Now while they were passing through the cities, they were delivering the decrees which had been decided upon by the apostles and elders who were in Jerusalem, for them to observe. Acts 17:7 and Jason has welcomed them, and they all act contrary to the decrees of Caesar, saying that there is another king, Jesus." Ephesians 2:15 by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace, Colossians 2:14-note having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. The law consisted of decrees or commands. Dogma is used for God’s laws and the external precepts of the Mosaic Law. It referred to a legal obligation which was a binding law or edict which was placed on a public place for all to see. In English, dogma means something held as an established opinion; a definite authoritative tenet; code of authoritative tenets; doctrine or body of doctrines concerning faith or morals formally stated and authoritatively proclaimed by a church -- if one is "dogmatic" he is unduly and offensively positive in laying down principles and expressing opinions In the late Judaism of the first century AD, Philo and Josephus understood the Mosaic law as a system of holy tenets, referred to as the dogmata of a divine philosophy. As the most exalted of all systems, it was superior to the doctrines of the rest of ancient philosophy. The Law of Moses was a single legislative code which was in turn composed of separate, formal commandments, which in turn consisted of dogmas or decrees covering many, if not most, areas of life. The Law did set up Israel as God’s chosen earthly people, but unfortunately many Jews became arrogant and treated Gentiles with contempt. The Gentiles responded with deep hostility, known all too well as anti-Semitism. And yes, it still exists even in the Church of Jesus Christ!. Wayne Barber explains what was abolished writing that... The Law was divided into the moral law and the ceremonial law. He didn’t abolish the moral law. That has always been here and is fulfilled when we obey the Lord Jesus Christ (eg, Mt 5:18, 19-see notes Mt 5:18; 5:19). The moral law says that we love God with all of our heart and our mind and our strength, and we are to love one another (Ro 13:9, 10-see notes Ro 13:9; 13:10). That is always there and is morally built in. He did not make that obsolete. He did not make that ineffective. What He did do was to render ineffective the ceremonial law. It says here, the "commandments contained in ordinances". In other words, what He did was put religion to death. No longer could the Jew say, "Oh, I sacrifice. I go to the Temple. I worship on the Sabbath. I do this. I do that. God loves me more than He loves you." Oh, no. He took all the external stuff and threw it out. He says, "Now there is only one way to God, and that’s through Me. You can’t work your way up the ladder." (Ephesians 2:15-18 Christ the Author of Our Peace - 2) John MacArthur has some instructive comments on this section writing that... The greatest barrier between Jew and Gentile was the ceremonial law, the Law of commandments contained in ordinances. The feasts, sacrifices, offerings, laws of cleanliness and purification, and all other such distinctive outward commandments for the unique separation of Israel from the nations were abolished. That God’s moral law was not abolished is clear from the phrase contained in ceremonies. His moral law reflects His own holy nature and therefore can never change (cf. Matt. 5:17, 18, 19)...All the ceremonial laws which distinguished and separated Jews from Gentiles were obliterated. Before Christ those groups could not eat together because of restricted foods, required washings, and ceremonial contamination. Now they could eat anything with anyone. Before Christ they could not worship together. A Gentile could not fully worship in the Jewish Temple, and a Jew would not worship in a pagan temple. In Christ they now worshiped together and needed no temple or other sacred place to sanctify it. All ceremonial distinctions and requirements were removed (cf. Acts 10:9, 10, 11, 12, 13, 14, 15, 16; 11:17, 18; Col. 2:16, 17), (MacArthur, J: Ephesians. Chicago: Moody Press) SO THAT IN HIMSELF HE MIGHT MAKE THE TWO INTO ONE NEW MAN: hina tous duo ktise (3SAAS) en auto eis ena kainon anthropon: (Colossians 1:22; Hebrews 10:19, 20, 21, 22) (Galatians 3:10; Colossians 2:14, 20; Hebrews 7:16; 8:13; 9:9,10,23; 10:1-10) (Ep 4:16; 2 Corinthians 5:17; Galatians 6:15; Colossians 3:10) So that (2443) (hina) introduces a purpose clause. In Himself - He is the medium or means of reconciliation. Make - more literally "create". This work was a new creation on a new foundation with the cornerstone being Christ Himself. "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/ephesians_215-16.htm#ordinances

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Ordinance (1378) dogma

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