HOLY GOD AND DIVINITY
A. The Lord our God is a true God, and live: Dt. 6: 4; Jer. 10:10; 1 Corinthians 8: 4, 6; 1 Thes. 1: 9.
B. whose livelihood is in himself and is himself infinite in being and perfection: 2. Is. 48:12
3. Whose essence can not be understood by anyone but himself: Ex. 3:14; Job 11: 7, 8; 26:14; Ps 145: 3;Ro. 11:33, 34.
C. It is pure, invisible spirit, without body, parts, or passions, who alone has immortality and dwells in unapproachable light: Jun. 4:24; 1 Tim. 1:17; Dt 4:15 . 16; Lk. 24:39; Acts. 14:11, 15; Stg. 5:17.
D. It is immutable, immense, eternal, inscrutable, almighty, infinite in every way, most holy, most wise, most free, absolute: Mal. 3: 6; Stg. 1:17; 1 Kings 8:27; Jer.23: 23, 24; Psalm 90: 2; 1 Tim. 1:17; Gn.17: 1; Ap . 4: 8; Isa . 6: 3; Ro. 16:27; Ps 115: 3; Ex. 3:14.
E. What does all things after the counsel of his immutable and most righteous will for his own glory: Eph.1:11; Is 46:10.; Pr . 16: 4; Ro. 11:36.
F. is loving, kind, merciful, longsuffering, abundant in goodness and truth, forgiving iniquity, transgression and sin: Ex. 34: 6.7; 1 June 4: 8 . .
G. rewarder of those who diligently seek Him, and above all, most just and terrible in his judgments, hating all sin , and that will by no means clear the guilty: I 11: 6; Neh. 9: 32,33; Ps 5: 5,6; Naha 1: 2.3; Ex . 34: 7.
The possibility of knowing God has been denied for different reasons and although it is true that man can never reach a full understanding of the divine being, this does not imply that we have no knowledge of him.
We can know God only in part, but with a knowledge that is real and true. This is possible because God has revealed Himself to us. If man had been left to his own efforts, he had never come to discover him or know him.
Our knowledge of God is of two kinds. Man has an innate knowledge of God. This does not mean that by virtue of their creation in the image and likeness of God, man has a natural ability to know God.
Nor does it imply that man from birth lead the world to a certain knowledge of God. The innate knowledge means that under normal conditions in man develops naturally some knowledge of God.Anyway this knowledge is of a very general nature.
In addition to this innate knowledge of God man you can gain some knowledge of Him through general revelation and special revelation. This knowledge is obtained as the result of a conscious and continual search.
Even if such knowledge is possible because of natural ability in man to know God, the knowledge gained takes you far beyond those limits on the innate knowledge of God.
Although we recognize that it is impossible to define what God is possible change give an overview of his being. The more we can describe as a pure spirit of infinite perfections. This description includes the following elements:
The Bible does not give any definition of God. What comes closest to a definition are the words of Jesus to the Samaritan woman saying, "God is a spirit." This means that God is essentially spirit, and all those qualities that belong to the idea of a perfect spirit necessarily in it. The fact that God is a pure spirit excludes the idea that God has a body of some kind that might be visible in a complete way stay human.
The idea of God as a spirit includes the idea of personality. A spirit is an intelligent and moral being, so when we ascribe personality to God, we mean it is a reasonable, able to determine and decide things be.
There are many today who deny the personality of God and conceived simply as an impersonal force or power. However, the God of the Bible is a personal Being, a God with whom men can talk, they can trust, who knows your experiences, it helps them in their difficulties and fills their hearts with joy and rejoicing.Moreover, God revealed himself in a personal way through the Lord Jesus Christ.
What distinguishes God from his creatures is infinite perfection. His being and virtues or attributes are completely free of any limitation or imperfection. God is not only an infinite and unlimited being, but is infinitely above all creatures in their moral perfections and glorious majesty. The children of Israel sang the greatness of God after passing the Red Sea with these words:
"Who is like you, Lord, among the gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders ?, Exodus 15:11. Some contemporary philosophers speak wrongly of God as a "finite, developing, struggling and suffering sharing the defeats and victories of man" being. This existentialist concept departs from the biblical truths.
Simplicity is one of the fundamental characteristics of God. This means that
God is not divided into parts, but its being and its attributes are one. You could say that the divine attributes are as God has chosen to reveal it to the man and are simply manifestations of the Divine Being. Therefore the Bible says that God is truth, life, light, love, justice, etc.
1. 1 John 5:20. "Now we know that the Son of God is come, and has given us understanding to know him that is true, and we are in the true, in his Son Jesus Christ."
2. John 17: 3. "This is eternal life, that they know the only true God, and Jesus Christ whom you have sent."
1. John 4:24. "God is Spirit; and those who worship him in spirit and in truth must worship him. "
2. 1 Tim. 6:16. "Who only hath immortality, dwelling in unapproachable light; whom no man has seen or can see. "
1. Wrong. 2:10. "Have we not all one father? Has not one God created us man?
2. John 14: 9b. "He who has seen Me has seen the Father; How, you say, ' Show us the Father?
1. Exodus 15:11. "Who is like you, Lord, among the gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders?
2. Psalm 147: 5. "Great is our Lord, and of great power; and his understanding is infinite. "
1. Do they teach the following passages we can not know God? Job 11: 7; 26: 14; 36: 26.
2. If God is spirit and therefore has no body how the following passages are explained? Ps . 4: 6; 17: 2;18: 6, 8-9; 31: 5; 44: 3; 47: 8; 48: 10, and others.
3. How do these verses prove the personality of God? Gen. 1: 1; Deut. 1: 34-35; 1 Kings 8: 23-26; Job 38: 1; Ps . 21: 7; 50: 6; 103: 3 Matthew 5: 9; Romans 12: 1.
During a seminar in the United States, a student asked the Swiss theologian Karl Barth: "Dr. Barth, what has been the deepest you have learned in his study of theology?" Barth thought for a moment and then replied: "Jesus loves me, this I know, for the Bible tells me so." The students laughed at his simplistic answer, but his laughter became nervous when something soon realized that Barth had said seriously.Barth gave a simple answer to a very profound question.
In doing so he was calling attention to at least two fundamentally important concepts.
(1) In the simplest of Christian truths lies a depth that can occupy the minds of the brightest people throughout their lives.
(2) That even within the more academic theological sophistication we never can elevate us beyond the understanding of a child to understand the mysterious depths and riches of God's character.
John Calvin used another analogy. He said that God speaks to us as if he was babbling. In the same way that parents talk to their newborn children imitating the babbling of babies, so God when you want to communicate with mortals must condescenderse and talk with babbling.
No human being has the ability to understand God fully. There is an insurmountable barrier to a complete and thorough understanding of God. We are finite beings; God is an infinite being. And therein lies the problem. How can something that is finite understand something that is infinite? The medieval theologians had a phrase that has become a dominant axiom in any study of theology. "The finite can not grasp (or contain) at infinity." There is nothing that is more obvious than this, that an infinite object can not be introduced within a finite space.
This axiom contains one of the most important doctrines of orthodox Christianity. This is the doctrine of the incomprehensibility of God. This term may not be well understood.
It may suggest that as the finite can not "grasp" the infinite, then it is impossible to know anything about God.
If God is beyond human understanding, it does not that suggest that all religious discussion is nothing more than mere theological verbiage and then, at most, all that remains an altar to an unknown God?
Of course this is not the intention. The incomprehensibility of God does not mean that we know nothing about God. Actually means that our knowledge is partial and limited, we can never reach the full knowledge and depth of God. The knowledge that God gives us about himself through revelation is trueand useful. We can know God to the extent that he decides to reveal himself. The finite can "grasp" the infinite, but the finite can never contain the infinite in their hands. There will always be something more of God than we can grasp.
The Bible expresses this same this way: "Things
The secret aspect of God.
The revealed aspect of God.
Secret belong to our Lord God; but the things revealed belong to us and to our children forever "(Deuteronomy 29:29). Martin Luther referred to the two aspects of God's secret and the revealed. A portion of divine knowledge remains hidden from our eyes. We work to in light of what God has revealed.
1. Even the simplest Christian truths contain a deeper meaning.
2. Regardless of how deep it can be our theological knowledge, there is always a lot about the nature and character of God that will remain a mystery to us.
3. No human being can have a thorough knowledge of God.
4. The doctrine of the incomprehensibility of God does not mean we can not get to know anything about God. It means that our knowledge is restricted, limited by our humanity.
A. With God in himself and for himself all life, glory, goodness and bliss, is all - sufficient in itself and for itself and not in need of any of the creatures he has made, nor deriving any glory from them, but only manifesting his own glory in, by, unto , and upon them: Jun. 5:26; Acts. 7: 2; Ps 148: 13; 119: 68; 1 Tim. 6:15; Job 22: 2, 3; Acts. 17:24 25.
B. He is the only source of all being, of whom, by whom and for whom are all things, taking over all creatures most sovereign dominion to do by them, for them and about them all that pleases him Ap .4:11; 1 Tim. 6:15; Ro. 11: 34-36; Dn. 4:25 34 And 35.
C. all things are naked and open to his eyes; his knowledge is infinite, infallible , and independent of the creature, so that for him there is no contingent or uncertain thing I've 4:13; Ro. 11:33, 34; Ps 147: 5;Acts. 15:18; Ez. 11: 5.
D. It is most holy in all his counsels, in all his works and in his commandments: Ps 145: 17; Ro. 7:12.
E. He is owed by angels and men, all worship, any service or obedience as creatures owe the Creator, and anything extra that he sue them he pleased: Rev. 5: 12-14.
When we read in the Bible that God gives names to certain people or things, these names have meaning and give us an idea of the nature of people or things they designate. The same applies to the names that God Himself has given itself. Sometimes the Bible tells us the name of the Lord in the singular, and in such cases such word designates a general manifestation of God in a special way with reference to his people, Ex. 20: 7; Sal. 113: 3; or it refers to God alone, Prov. 18: 18; Isaiah 50: 10.
The name of God in general has been divided into several special names that express the many aspects of your Being. These names are not the product of human invention, but were given by God Himself.
Some Old Testament names denote that God is the Almighty God or higher. He and Elohim names indicate that God is strong and powerful and therefore to be feared. Elyon denotes its lofty nature as the High God the object of reverence and worship. Another name that belongs to this classification is Adonai, usually translated "Lord", ie, the Possessor and Ruler of all men.
Other names express the fact that God is benevolent or friendly relations with his creatures. One 'of such names, common among the patriarchs, was the name Shaddai or' EI-Shaddai, which emphasizes the divine greatness, but only as a source of comfort and blessing to His people.
The name indicates that God governs the powers of nature and makes it serve their own purposes. The largest of 'the names of God, which has always been sacred to Jews, is the name of the Lord (Yahweh). Its origin and meaning are we given in Exodus 3: 14, 15.
This name expresses the immutability of God, that is, that God is always the same, and in a special way that never changes in the relations of his covenant, which is always faithful in fulfilling his promises. In consequence we find another name, that of "Lord of hosts." This name gives us a picture of the Lord as the King of glory surrounded by the heavenly host.
The names of God in the New Testament are none other than the Greek translations of the Hebrew forms in the Old Testament. Noteworthy are the following:
This word translated "God" and is the one used most often in the New Testament, most often used in the genitive (possessive) translated as "my God," "your God", <our God "" your God. " In the person of Christ, God is the God of all her children. This individual form takes the place of the national form, "the God of Israel" that is so prevalent in the Old Testament.
The word "Kurios" means "Lord," and this name applies not only to God but also to Christ. In its meaning takes the place of the Hebrew Adonai and Jehovah, but its meaning corresponds much more closely to the Adonaí form.
it designates God as the Possessor and Ruler of all things, and in a special way, of his people.
Some have said that the New Testament introduces this name as a new name, but such an assertion is incorrect. The name "Father" is also found in the Old Testament to express the special relationship between God and His people Israel, Deut. 32: 6; Isaiah 63: 16. In the New Testament meaning is even more individual and denotes God as Father of all believers.
Sometimes designates God as Creator of all that exists, 1 Cor. 8: 6; Efes. 3:14; Hebrews 12: 9; Santo 1: 17, others as the first person of the Holy Trinity and Father of our Lord Jesus Christ, John 14: 11; 17: 1.
1. Exodus 20: 7. "You shall not take the name of the Lord thy God in vain; because it will not hold him guiltless that taketh his name in vain. "
2. Sal. 8: 1. "O Lord, our Lord how great is your name in all the earth!"
1. Genesis 1: 1. "In the beginning God (Elohim) created the heavens and the earth."
2. Ex. 6: 3. "And I appeared unto Abraham, Isaac and Jacob under the name of Almighty God (" El Shaddai), but by my name Jehovah I not known me to them. "
3. Sal. 86: 8. "O Lord (Adonai), there is none like you among the gods, and works like your works."
4. Mal. 3: 6. "I am the Lord, I do not move; and so you sons of Jacob, are not consumed. "
5. Matthew 6: 9 "Our Father who art in heaven, hallowed be thy name."
6. Revelation. 4: 8. "Holy, holy, holy is the Lord (Kurios) Almighty, who was, and is, and is to come."
1. How illuminates the passage of Exodus 3: 13-16 the meaning of the name Jehovah?
2. What was the name of God most common in the days of the patriarchs? Gen. 17: 1; 28: 3; 35: 11; 43: 14; 48: 3; 49:25; Exodus 6: 3.
3. Can you give some names that describe God? Isaiah 43:15; 44: 6; Amos 4:13; Luke 1:78; 2 Cor. 1: 3;Santo 1:17; Heb. 12: 9; Apoc . , 1: 8.17.
God is revealed to us through not only their names but also their attributes, ie, the perfections of the divine being. It is customary to distinguish between communicable attributes and incommunicable. There are traces of the first in human but not the second creatures.
Its emphasis is on the absolute distinction between the creature and the Creator. Such attributes are:
This means that the reason for the existence of God is God himself, and unlike man, does not depend on anything other than itself. God is independent in his being, in his actions and virtues, and makes all creatures depend on Him.
This idea is expressed in the name of the Lord and in the following passages: Ps. 33: 11; 115: 3; Isaiah, 40: 18s; Dan. 4: 35; John 5:26; Rom. 11: 33-36; Acts 17:25; Rev.. 4:11.
Scripture teaches us that God does not change. Both in his divine being and in its attributes, its purposes and promises, God always remains the same, Num. 23: 19; Ps. 33: 11; 102: 27; Mal. 3: 6; Heb. 6: 17, Holy 1:17.
This does not mean in any way that there is no motion in God. The Bible tells us about his comings and goings and that hides and reveals. NOs also says he regrets, but it is clear that this is only a human way of referring to God, Exodus 32: 14; Jonah 3:10; and rather it indicates a change in man's relationship with God.
With this we say that God is not subject to any limitation. We can talk about his infinity in different directions. Regarding your Being, we can call its absolute perfection. In other words, God is not limited in his knowledge and wisdom, goodness and love, justice and holiness, Job 11: 7-10; Psalm 145: 3..
Over time, we call His eternity. While such a notion in Scripture is given to us in the form of unlimited duration, Ps. 90: 2; 102: 12, actually means that God is above time, and therefore is not subject to limitations.
For God there is only an eternal present, and no past or future. With regard to space, His infinity is called immensity. God is present everywhere, dwells in all creatures, fills every point in space, but is not limited in any way by space, 1 Kings 8: 27; Ps. 139: 7-10; Isaiah 66: 11; Jer. 23: 23, 24; Acts 17: 27-28.
Speaking of the simplicity of God we mean that God is not composed of different parts, such as the body and soul in man, and for this very reason, God is not subject to any division. The three persons of the Godhead are not many parts of the divine essence it consists.
The whole being of God belongs to each of the three Persons Therefore we affirm that God and His attributes are a whole and that He is life, light, love, justice, truth, etc.
These are the attributes which there is some resemblance in man. We should note, however, that what we see in man is a finite (limited) and imperfect of what God is infinite (unlimited) and perfect likeness.
so we call that divine perfection by which God, in his own way, knows himself and all things possible and actual. God has in itself this self-knowledge and do not get from anything or anyone outside. This knowledge is complete and is always present in his mind.
Since such an all-encompassing knowledge, he has been called omniscience. God knows all past, present things, future and not only those that have a real existence but also those that are merely possible, 1 Kings 8: 29; Ps. 139: 1-16; Isa. 46: 10; Ezek. 11: 5; Acts 15:18; John 21:17; Hebrews 4:13.
Wisdom is an aspect of the knowledge of God. It is the divine attribute that is manifested in the selection of 'worthy ends and the selection of the best means for performing such purposes. The ultimate purpose and that God causes all things is subordinating his own glory. Rom. 11: 33; 1 Cor. 2: 7; Ephesians 1: 6, 12, 14; Col 1:16.
God is good, that is, perfectly holy in his way of being. However, this is not the kind of goodness to which we refer here. This goodness to which we refer is that goodness is revealed in doing good to others. It is that perfection which compels him to act with kindness and generosity to all creatures. The Bible speaks of it repeatedly. Psalm 36: 6. 104: 21; 145: 8, 9.16; Matthew 5: 45; Acts 14:17.
It has been called to this attribute the most important attribute of God but it is doubtful that it is more important than any other. Under such, God delights in his own perfections and also in man, reflecting his image. We can look at it from different points of visit. The undeserved love of God revealed in the forgiveness of sins is called grace, Ephesians 16: 7; 2: 7-9; Titus 2: 11.
The love revealed in alleviating the misery of those who suffer the consequences of sin, call it mercy or compassion, Luke 1: 54.72, 78; Rom. 15: 8; 9:16, 18; Ephesians 2: 4. When this love has patience with the sinner who does not listen to the instructions and warnings of God call His longsuffering or patience, Rom.2: 4; 9:22; 1 Peter 3:20; 2 Peter 3:15.
The holiness of God is above all that divine perfection by which God is absolutely distinct from all His creatures, and exalted far above them in infinite majesty. Exodus 15: 11, Isaiah 57:15. Second also denotes that God is free from any moral impurity sin b, and therefore is morally perfect. In the presence of a holy God, man feels deeply his sin, Job 34: 10; Isaiah 6: 5; Habakkuk 1: 13.
The righteousness of God is that divine attribute by which God's holy remains in front of any violation of his holiness. Under this, God maintains his moral government in the world and imposes a just law man, rewarding obedience Y. punishing disobedience, Ps. 99: 4; Isaiah 33: 22; Rom. 1: 32.
God's justice manifested in giving rewards called remunerative justice; which is revealed when executing their punishment is called retributive justice. The first is an expression of his love and the second of his wrath.
This attribute denotes that God is true in His inner being, in his revelation and relationships to his people. God is true in contrast to the idols, knows things as they are, and is faithful in fulfilling his promises. This latter feature also called faithfulness of God, Num. 23: 19; 1 Cor. 1: 9; 1 Tim. 2: 13; Heb.10:23.
This attribute can be considered from two points of view, their sovereign will and sovereign power. The will of God, according to Scripture, is the ultimate cause of all things. Ephesians 1: 11; Rev.. 4: 11. According to Deut. 29: 29 has been customary to distinguish between the secret will of God and the revealed will.
The first has been called the will of the divine decree, is hidden in God himself and can only be known through its effects. The second is the will of its precepts and has been revealed in the law and the gospel.God's will is absolutely free in his relationship with his creatures, Job 11: 10; 33: 13; Ps. 115: 3; Prov. 21: 1;Matthew 20: 15; Rom. 9: 15-18; Rev.. 4: 11.
Even the sinful actions of man are under the control of their sovereign will, Genesis 50: 20; Acts 2:23.The power to execute his will has been called omnipotence. To say that God is omnipotent, it does not mean that God can do anything.
The Bible teaches us that there are certain things that even God himself can not do. God can not lie, sin, or deny himself. Num. 23:19; 1 Sam. 15: 29; 2 Timothy. 2:
13; Heb. 6:18; Santo 1:13, 17. It means instead that God can, by the mere exercise of his will, doing anything that he has decided to carry out, and that if He wanted, he could even do more than this, Gen. 18:14; Jer. 32:27, Zech. 8: 6; Matthew 3: 9; 26: 53.
1. Independence. John 5:26. "For as the Father has life in himself, so He gave the Son to have life in himself."
2. immutability. Mal . 3: 6. "For I the Lord I change not; and so you sons of Jacob, are not consumed. "Holy 1:17. "Every good gift and every perfect good is 10 above, coming down from the Father of lights, with whom is no variableness, neither shadow of turning."
3. Eternity. Psalm 90: 2. "Before the mountains were brought forth, and formed the earth and the world, even from everlasting to everlasting, you are God." Ps . 102: 27. "But thou art the same, and your years will never end."
4. omnipresence. Ps . 139: 7-10. "Where do I go from thy spirit? And where can I flee from your presence? If I ascend into heaven , thou art there: if I make my bed in abyss, behold , thou art there. If Itake the wings of the morning, and dwell in the uttermost of the sea, even there shall thy hand lead me, and thy right hand shall hold me. "Jer. 23: 23-24. "I am God at hand, saith the Lord, and not a God afar off? ¿Hide any one, says the Lord, in secret places that I shall not see him? Do not I fill, saith theLord, heaven and earth?
1. Omniscience. John 21: 17b. "And he said: Lord, thou knowest all things; you know that I love you . "Heb. 4: 13. "And there is no creature that is not manifest in his sight; but all things are naked ... and open the eyes of him to whom we must give account. "
2. Wisdom. Ps. 104: 24. "How many are your works, O Lord! Wisdom you made them all. "Dan. 2: 20-21b. "Blessed be the name of God for ever and ever: for theirs is the wisdom and strength ... He gives wisdom to the wise, and knowledge to the discerning."
3. Goodness. Ps. 86: 5. "For thou, Lord, art good and forgiving, and plenteous in mercy to all that call upon thee." Ps . 118: 29. "Praise the Lord for He is good; forever because his mercy. "
4. Love. John 3:16. "Because God so loved the world that He gave His only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." 1 John 4: 8. "Whoever does not love does not know God; for God is love. "
5. Grace. Nehemiah 9: 17b. "You, however, are a God of forgiveness, gracious and merciful, slow to anger, and of great mercy." Rom. 3:24 "Being justified freely by his grace through the redemption that is in Christ Jesus."
6. Mercy. Rom. 9:18. "So then he hath mercy; and whom he will he hardens "Eph . 2: 4-5" But God, who is rich in mercy, for his great love with which he loved us, even when we were dead in trespasses, made us alive together with Christ. "
7. Long - suffering and patience. No. 14: 18. " The Lord is slow to anger , and plenteous in mercy, forgiving iniquity and transgression." Rom. 2: 4, "O despise the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leads you to repentance."
8. Holiness. Exodus 15: 11, "Who is like you, Lord, among the gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders? Isaiah 6: 3b. "Holy, holy, holy is the Lord of hosts: thewhole earth is full of his glory."
9. Justice and judgment. Psalm 89:14. "Justice and judgment are the foundation of your throne." Psalm 145: 17, " The Lord is righteous in all his ways, and holy in all his works." 1 Peter 1: 17, "and if you call on the Father , who without partiality judges according to the work of each, with truths. Fear throughout the time of your sojourning. "
10. Truth and fidelity. No. 23:19. "God is not a man that he should lie; neither the son of man that he should repent: hath he said what will not ?; he spoke, and shall he not make it good ? "2 Tim. 2: 13. "If we are faithless, he remains faithful: he can not deny himself."
11. Sovereignty. Ephesians 1:11. "In say, in whom also we were, having been predestined according to His purpose who works all things after the counsel of his will." Revelation. 4: 11, "Lord, you are worthy to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created."
12. secret and revealed will. Deut. 29:29. "The secret things belong unto the Lord our God: but those that are revealed belong to us and to our children. Ever, that we may do all the words of this law. "
13. Omnipotence. Job 42: 2. "I know that everything can." Matthew 19:26. "For with God all things are possible." Luke 1:37. "For nothing it is impossible with God."
1. In cases in which the Bible identifies God. 'with their attributes. Jer. 23: 6; Hebrews 12:29; 1 John 1: 5; 3:16.
2. How can God be just and merciful to the sinner time? Zech. 9: 9. Rom. 3: 24-26.
3. Prove by Scripture that even foreknowledge includes conditional events. 1 Sam. 23: 10-13. 2 Kings 13: 19; Ps 81: 13-15; Jer. 38: 17-20; Ezekiel 3: 6; Matthew 11: 21. Isaiah 48: 18.
A. In this divine and infinite Being there are three keeps, the Father, the Word or Son and the Holy Spirit:Mt. 3:16, 17; 28:19; 2 Cor 13:14.
B. In a substance, power and eternity, each having the whole divine essence, but the essence undivided: Ex.3:14; John 14: 11; 1 Corinthians 8: 6.
C. The Father is of none, neither by generation nor procession; the Son is eternally begotten of the Father and the Holy Spirit proceeds from the Father and the Son: they are infinite, without beginning and, therefore, are one God, who is not to be divided in nature and being, but distinguished by several peculiar relative properties and personal relations; the doctrine of the Trinity is the foundation of all our communion with God and our dependence on him consoling: Pr. 8: 22-31; June 1: 1-3 . , 14.18; 3:16;10:36; 15:26; 16:28; I 1: 2; June 1 4:14.; Gal. 4: 4-6.
The doctrine of the Trinity we find it difficult and confusing. Sometimes even it has been thought that Christianity teaches the absurd notion that 1 + 1 + 1 = 1. It is clear that this is a false equation. The term Trinity describes a relationship of a God who is three persons, and not a relationship between three gods.The Trinity does not mean tritheism, ie, that there are three things that together make up one God. The word Trinity is used as an effort to define the fullness of the Godhead in terms of its unity and diversity.
The historic formulation of the Trinity is that God is one in essence and three in person. Although this formula is mysterious and paradoxical, so it does not involve any contradiction. With regard to the essence or being, the unity of the Godhead is affirmed; with respect to the person, the diversity of the Godhead is expressed.
While the term Trinity is not found in the Bible, the concept appears clearly in it. On the one hand the Bible declares forcefully the unity of God (Deuteronomy 6: 4).
On the other hand, the Bible clearly states the full divinity of the three persons of the Godhead: the Father, the Son and the Holy Spirit. The church has rejected the heresies of modalism and tritheism.Modalism denies the difference between persons of the Godhead, claiming that the Father, the Son and theHoly Spirit are different ways in which God expresses himself. Tritheism, on the other hand, falsely claims that there are three beings who together constitute God.
The term person does not mean a difference in essence but a different subsistence in the Godhead. A subsistence in the Godhead is a real difference but it is not an essential difference in terms of a difference in being. Each person or there exists "under" the pure essence of the divine. Subsistence is a difference within the same being, not a separate being or essence. All persons of the Godhead share all the divine attributes.
There is also a difference in the role of each member of the Trinity. The work of salvation is somewhat shared by the three persons of the Trinity sense. However, with regard to how to act, the Father, the Sonand the Holy Spirit operate differently. The Father is the one who initiates the creation and redemption;the Son who redeems creation, and the Holy Spirit regenerates and sanctifies, operating the redemption of believers.
The Trinity does not refer to the parts of God, even to the roles. Human analogies, like those of a man who is a father, a son and a husband, are insufficient to reflect the mystery of God's nature.
The doctrine of the Trinity does not fully explain the mysterious character of God. Actually what it does is set the limits that we should not cross. Defines the limits of our finite reflection. He commands us to be faithful to the biblical revelation that God is one in one direction and three in another sense.
1. The doctrine of the Trinity affirms the triple unity of God.
2 . The doctrine of the Trinity is not a contradiction: God is one in essence and three in person.
3. The Bible declares both the oneness of God as the divine character of the Father, the Son and the Holy Spirit.
4. The Trinity is distinguished by the work assumed by the Father, the Son and the Holy Spirit.
5. The doctrine of the Trinity sets the limits of human speculation regarding the nature of God.
BIBLICAL PASSAGES FOR REFLECTION
Deuteronomy 6: 4, Matthew 3: 16-17, Matthew 28:19, 2 Corinthians 13:14, 1 Peter 1: 2.
The Bible teaches that even though God is one, exists in three persons called Father, Son and Holy Spirit.These are not three people in the ordinary sense of the word; Nor are three individuals, but rather three modes or forms of existence of the Divine Being. At the same time its nature is such that they can enter personal relationships.
The Father can speak to the Son and vice versa, and both can send the Holy Spirit. The real mystery of the Trinity is the fact that each of the three has the sum total of the divine essence, and what 'does not exist apart from or outside such persons.
None of them is subordinate in terms of his being to another, but in order of existence the Father is first, the Son and the Holy Spirit second third. An identical order is reflected in his work.
The Old Testament and God tells us that more than one person. God speaks of himself in the plural, Gen. 1: 26; 11: 7 .; the Angel of the Lord is presented to us as a divine person, Gen. 16: 7-13; 18: 1-21; 19: 1-22, and the Holy Spirit presents us as a
different person, Isaiah 48:16; 63: 10. There are also passages in which the Messiah is speaking and mentions two other Persons, Isaiah 48: 16; 61; 63: 9-10.
Given the progress that we find in Revelation, the New Testament presents us clear evidence. The strongest evidence are found in the facts of redemption. The Father sends his Son into the world, and the Son sends the Holy Spirit.
In addition, there are a number of passages in which the three Persons are we specifically mentioned, such as "the Great Commission" Matthew 28:19, and "apostolic blessing" 2 Cor. 13:13. See also, Luke 3: 21-22; 1:35; 1 Cor. 12: 4-6; 1 Peter 1: 2.
The doctrine of the Trinity was denied by the Socinians in the days of the Reformation and today by Unitarians and Modernists. These speak of it in terms of the Father, the man Jesus, and a divine influence which is called the Spirit of God.
The name "Father" is often applied in Scripture to the triune as the creator of all things, 1 Corinthians God. 8: 6; Hebrews 12: 9; Santo 1:17, as the Father of Israel, Deut. 32: 6: Isaiah 63:16; and as a father of believers, Matthew 5: 45; 6: 6, 9.14; Rom. 8:15.
In 'a deeper sense, the word "Father" refers to the First Person of the Trinity, to express their relationship to the Second Person, John 1: 14, 18; 8: 54; 14: 12, 13. This is the original paternity and human paternity which is nothing more than a weak reflection. The essential feature of the Father is to have begotten the Son from eternity. The works usually attributed to him are the redemptive work planning, creation, providence, and the representation of the Trinity in the counsel of redemption.
The Second Person of the Trinity is called "Son" or "Son of God". This name is given not only as the only begotten Son of the Father, John 1:14, 18; 3:16, 18; Gal. 4: 4, but also as the Messiah chosen of God, Matthew 8:29; 26:63; John 1:49; 11:27 and by virtue of their special birth by the Holy Spirit, Luke 1:32, 35.
The essential feature of the Son is to have begotten from all eternity by the Father. Psalm 2: 7; Acts 13: 33; Hebrews 1: 5 By reason of this eternal generation the Father is the cause of personal existence of the Son in the Holy Trinity.
The works attributed to the Son in a special way Ron mediation works. The Son of God is the mediator of creation, John 1: 3, 10; Hebrews 1: 2-3, and the mediator of the redemptive work, Ephesians 1: 3-14.
Although the Socinians, Unitarians and Modernists of today speak of the Holy Spirit as merely a divine power or influence, the Bible presents him as a person, John 14:16, 17, 26; 15:26; 16: 7-15; Rom. 8: 26.
The Holy Spirit has intelligence, John 14:26, feeling, Isaiah 63:10; Ephesians 4:30, and will, Acts 16: 7; 1 Cor. 12:11. Scripture tells us that the Holy Spirit speaks, scrutinizes, witnesses, orders, and intercedes dispute. In addition, the person is presented to us as distinct from power in Luke 4: 14; 1: 35; Acts 10: 38; 1 Cor. 2: 4. The essential characteristic of the Holy Spirit proceed from the Father and the Son by expiration.
Generally speaking the Holy Spirit is to complete the work of creation and redemption, Genesis 1: 2; Job 26:13; Luke 1:35; John 3:34; 1 Cor. 12: 4-11; Ephesians 2: 22.
1. Isaiah 16: 1, "The spirit of the Lord is upon me" (Messiah). See Luke 4: 17-18.
2. Matthew 28:19. "Go therefore, and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit."
3. 2. Cor. 13:14. "The grace of the Lord Jesus Christ and the love of God, and the participation of the Holy Spirit be with you all."
1. Psalm 2: 7. "I declare the decree: Jehovah said unto me: Thou art my son; I begotten thee "
2. John 1:14. "And the Word was made flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten of the Father , ) full of grace and truth."
1. John 15:26. "But when the Comforter is come, whom I will send you from the Father. The Spirit of truth who proceeds from the Father, he shall testify of me. "
1. In what sense we can speak of the Fatherhood of God? 1 Cor. 8: 6; Ephesians 3: 14-15; Hebrews 12: 9;Santo 1:17. See also no. 16:22.
2. Can you prove the divinity of the Son made flesh? John 1: 1; 20:28; Phil. 2: 6; Titus 2:13; Jer. 23: 5-6;Isaiah 9: 6; John 1: 3; Rev.. 1: 8; Col. 1:17; John 14: 1; 2 Cor. 13: 14.
3. How do the following passages personality of the Holy Spirit? Gen. 12; 6: 3; Luke 12:12; John 14:26;15:26; 16: 8; Acts 8:29; 13: 2; Rom. 8:11; 1 Cor. 2: 10-11.
4. What works are attributed to the Holy Spirit in Psalm 33: 6; 104: 30; Former. 28: 3; 2 Peter 1:21; 1 Cor. 3:16; 12: 4 ff.?
When the Bible declares that God is the Creator of the universe we are saying that God himself has not been created. There is a crucial difference between the Creator and creation. Creation has the seal of the Creator and is witness to his glory. But this creation will never be worthy of worship. It is not supreme.
It is impossible that something is thought to himself. The concept of self-creation is a contradiction in terms, it is a meaningless statement. I request the reader to stop and think a bit. Nothing can self-created.Even God can not create itself. For God created himself should have been before him. Not even God can do that.
Every effect must have a cause. This is true by definition. But God is not an effect. He has no beginning and therefore has no preceding cause. He is eternal. He has always been or is. He has within himself the power to be. No you need any external aid to continue existing resources.
This is what the idea of pre - existence. We recognize that this is a high and tremendous concept. We know nothing else like it . Everything we perceive in our frame of reference is dependent and has been created. We can not fully understand something that is existing.
But just because it is impossible (by definition) is a pre-existing creature does not mean it impossible for the Creator to be pre-existing. God, like us, can not create itself. But God, unlike us, can be pre-existing. In fact this is the very essence of the difference between the Creator and creation. This is what makes the Supreme Being yen The source of all other beings.
The concept of pre-existence does not violate any rational, logical or scientific law. It is a valid rational notion. On the contrary, the concept of self-creation violates the most basic of all laws rational, logical and scientific-the law of non-contradiction. The pre-existence is a rational concept; self-creation is irrational.
The notion that something is rationally preexisting is not only possible, it is rationally necessary. Again, reason demands that if something is, then there must be something that contains within itself the capacity to be. Otherwise there was nothing.
If there were something that exists in itself, nothing could exist. Possibly the oldest and deepest question is: Why is there something rather than nothing a necessary response to l least part of the question is that God exists. God exists in itself eternally. It is the origin and source of being. He alone has within himself the power to be. Paul declares that our very existence depends on the power of being of God: "For in him we live, and move, and have our being " (Acts 17:28).
1. Every effect must have a cause.
2. God is not an effect; God has no cause.
3. The self-creation is an irrational concept.
4. The pre - existence is a rational concept. .
5. The pre - existence is not only possible but is reasonably necessary.
BIBLICAL PASSAGES FOR REFLECTION
Psalm 90: 2, John 1: 1-5, Acts 17: 22-31, Colossians 1: 15-20, Revelation 1: 8.
All theologians, sooner or later, a student will pose them a question that turns out to be rompedero head. This old question is: can God create a rock so big that can not move? At first glance this question seems to create a fence that encloses the theologian in a unsolvable dilemma. If we say yes, then we are saying that there is something God can not do; you can not move the rock. If we say no, then we are saying that God can not build this rock. Whatever the answer we are forced to establish you limit the power of God.
This problem is similar to another: what happens when an irresistible force meets an immovable object?It is possible to conceive of an irresistible force. It is also possible to conceive an immovable object. What we find impossible to conceive is the coexistence of both. If an irresistible force faced with an immovable object and the object to move, then it could not properly be called immovable. If the object does not move, then our "irresistible" force could be called irresistibly property. We see, then, that reality can not contain both-an irresistible force and an immovable object.
Let us now turn to the issue of immovable rock. The dilemma that arises here (as in the case of the irresistible force) is a false dilemma. It is false because it is based on a false premise.
It is assuming that the "omnipotence" means that God can do anything. However, it considered a theological term, omnipotence does not mean that God can do anything. The Bible tells us several things God can not do. You can not lie (Hebrews 6: 18). You can not die.
It can not be eternal and yet have been created. You can not act against nature. It can not be God and not be God at the same time and in the same direction.
Omnipotence means that God has power over creation. There is no part of creation out of reach of their sovereign control. Therefore, there is a correct answer to the dilemma of the rock. The problem has a solution. The answer is no.
God can not build a rock so big impossible to move. Why? If God build that rock he would be creating something that could not exercise their power. It would be destroying his own omnipotence. God can not ceasing to be God; You can not not be omnipotent.
When the Virgin Mary was confused by the annunciation of Gabriel about the conception of Jesus in her womb, the angel said, "because nothing is impossible with God" (Luke 1:37). The angel was reminding Mary God's omnipotence. I think even the angels are able to use hyperbole. In a narrow sense, the angel was expressing an incorrect theology.
But in a broader biblical sense we understand that God's power exceeds that of the creature. What is impossible to God for us is possible. To say that nothing is impossible for God means that God can do whatever he will. His power is not limited by finite limitations. Nothing or "nothing" can restrict their power. However, his power is still limited by what he is. It sin it is impossible because one can not sin if you do not want. God can not sin because never have the will to sin. Job came to the heart of the matter when he said: "I know that everything can, and that no thought can be withholden from thee" (Job 42: 2).
For the Christian, God's omnipotence is a great source of comfort. We know that the same power that God displayed in creating the universe is at your disposal to ensure salvation. He showed his power in the Exodus from Egypt.
He showed his power over death in the resurrection of Christ. We know that no part of creation can thwart their plans for the future. No lost random molecules in the universe that can destroy their plans.Although the powers and forces threaten to destroy this world, we need not fear. We can rest confident in the knowledge that nothing can overcome the power of God. God is the Almighty.
1. The omnipotence does not mean that God can do anything. God can not act against nature.
2. The omnipotence refers to the power, authority and God's sovereign control exercised over the created order.
3. The omnipotence is a threat to the wicked, and is a source of comfort for believers.
4. The same power God exhibited in the creation demonstrated in our redemption.
5. There is nothing in the universe that can thwart God's plans.
BIBLICAL PASSAGES FOR REFLECTION
Genesis 17: l, Psalm 115: 3, Romans 11:36, Ephesians 1: 11 , Hebrews 1: 3.
Astral projection is a fantasy. There are people who say they can leave their bodies and travel to California or India and return unused trains, planes or ships; but when they make these claims, they have deceived themselves and are deceiving others. Even if the soul or spirit of a person could "project" in this way to wander through the world, such trips could only include a stop at a time. Our human spirits are finite spirits and can not and never will be able to be in more than one place at the same time.
Only an infinite Spirit has the ability of omnipresence. When we talk about the omnipresence of God we mean that his presence is everywhere. There is no place where God is not. However, as spirit, God has no place, in the sense that physical objects occupy the space. It has no physical qualities that can occupy the space.
The key to understanding this paradox is to think in terms of another dimension. The barrier between us and God is no barrier of space or time. Meet God does not imply a "place" where to go or a "moment" in which to spend. Being in the immediate presence of God is crossing the threshold of another dimension.
There is another second aspect of the omnipresence of God that we often ignore. The "omni" particle refers not only to the places where God is, but how much of God is in a certain place. God is not only present everywhere but God is fully present everywhere. This characteristic is called the Immensity.Believers in New York enjoy the fullness of God's presence while believers in Moscow also enjoy the same presence.
His Immensity does not, then, their size, but their ability to be fully present everywhere.
The doctrine of the omnipresence of God fills us with awe. This doctrine engenders reverence in us, but also serves as a consolation. We can always be sure of God's undivided attention. We need not make a row or request an interview to be with God. When we are in the presence of God, God is not concerned about the events that are happening across the planet; This doctrine, however, is no consolation for unbelievers.
There is no place where they can hide from God. There is no corner of the universe where God is not.The wicked in hell are not separated from God, they are separated from their benevolence. The wrath of God accompanies them constantly. David, who often praised the glory of God's omnipresence in the psalms, gives us a poetic summary of this doctrine: Where do I go from your Spirit? Already Where can I flee from your presence? If I ascend to heaven, you are there; and if I make my bed Sheol, behold, thou art there. If I take the wings of the morning and dwell in the uttermost sea, even there shall thy hand lead me, and thy right hand shall hold me. (Psalm 139: 7-10)
1. Only an infinite Spirit can be omnipresent.
2. God is not limited by time or space. His Being transcends time and space.
3. The omnipresence of God includes his immensity, which allows it to be present in its fullness at all times and in all places.
4. God's omnipresence is a comfort to the believer and a terror for the nonbeliever.
BIBLICAL PASSAGES FOR REFLECTION
1 Kings 8:27 Job 11: 7-9, Jeremiah 23: 23-24, Acts 17: 22-31.
My first memory of the concept of omniscience is related to my childish understanding about Santa Claus. I was told "I was making a list and checking it ." I also thought the Easter Guinea living in our attic (off season) and could watch me all the time.
The word omniscience means "to have all (omni) knowledge (science)". It is a term that can only be properly applied to God. Only a being that is infinite and eternal is able to know everything. Knowledge of a finite creature will always be limited by a finite being.
God, being infinite, is able to be aware of all things, to understand all things and to understand all things.
Never learn anything or acquire new knowledge. The future and the past and present him are completely known.
Nothing can surprise. As knowledge of God far exceeds our knowledge (a higher rate), some Christians believe that their thinking is radically different to our type. For example, for Christians it has become commonplace to assert that God operates with a different logic from ours. This concept is very convenient when encallamos in our theology. If we are affirming both poles of a contradiction, we can relieve the tension by appealing to an order of logic different from our God. We can say with confidence: "This we can be contradictory, but it is not contradictory in the mind of God."
This type of reasoning is fatal to Christianity. Why? If God has a different logical order, by which what is contradictory to Him for us is logical, then we have no reason to trust any word of the Bible. Anything to tell us the Bible could mean exactly the opposite to God. In the mind of God to the evil and the good could not be contrary, and the Antichrist could even become the Christ.
The superior knowledge of God allows us to solve mysteries that dazzle us. But this is pointing to a difference in the degree of knowledge of God, he has a difference in the kind of logic that he uses. As God is rational, even He can not reconcile the contradictions.
God's omniscience also comes from its omnipotence. God knows all things for the simple fact that he has applied his superior to a diligent study of the universe and all its contents intellect. In fact, God knows all things because He created them and their will exist. As Sovereign of the universe, God controls the universe. While some theologians have tried to separate these two things, it would be impossible for God knew all if not control everything, and it would be equally impossible that God controlled all if he did not know everything. As with all other attributes of God are interdependent, both necessary for all parties.
The omniscience of God, just as his omnipotence and omnipresence, is also given with respect to time.
Knowledge of God is absolute in the sense that God always aware of all things. The intellect of God is different from ours in that he does not have to "access" to information, such as a computer access and open a file.
All kinds of knowledge is always directly before God. God's knowledge of all things is a double-edged sword. For the believer this thought gives security God maintains control, God understands. A God is not confused by problems that confound us. For the non-Christian, however, this doctrine again emphasize the fact that people can not hide from God. Their sins are exposed. Like Adam, they try to hide. However, there is no corner of the universe away from the gaze of God, his love and his anger.
God's omniscience is also a crucial part of the promise of God to bring justice to this world. Before a judge can give their verdict just you need to be aware of all the facts. There is no evidence that can be hidden from the scrutiny of God. Any extenuating circumstances will be known by God.
1. Omniscience means "knowledge".
2. Only an infinite being can possess infinite knowledge.
3. God has a higher degree of knowledge of his creatures, but it is the same order of logic.
4. The attribute to God a different kind of logic is fatal to Christianity.
5. The omniscience of God is based on His infinite character and His omnipotence.
6. The omniscience of God is crucial to the role as Judge of this world.
BIBLICAL PASSAGES FOR REFLECTION
Psalm 147: 5, Ezekiel 11: 5, Acts 15:18, Romans 11: 33-36, Hebrews 4:13.
The first sentence I learned as a child was the simple prayer of thanks over food, "God is great, God is good and we appreciate these foods.". I guess this sentence should rhyming. At least rectaba rhymed when my grandmother who utters low Ozi ( "food") so that rhymed with good ( "good").
These two virtues assigned to God in this prayer, greatness and goodness, are included in one biblical word, holiness. When we talk about the holiness of God, we are accustomed to associate almost exclusively with purity and justice of God. No doubt the idea of holiness contains these virtues, but not the primary meaning of holiness.
The biblical word holy has two different meanings. The main meaning is "remoteness" or "other". When we say that God is holy, we are calling attention to the profound difference between him and all other creatures. It refers to the transcendent majesty of God, His august superiority, under which He is worthy of all our honor, our reverence, our worship and our praise. He is "other" or is different from us in his glory.
When the Bible speaks of holy objects or holy people or holy time, it refers to objects that have been set apart, consecrated or different facts by the hand of God. Moses trod the ground in front of the burning bush was holy ground because God was there, present in a very special way. It was the closeness of the divine that turned suddenly the ordinary into something extraordinary, and the everyday into something unusual.
The second meaning of holy refers to the pure and righteous acts of God. God does what is right. It never does anything wrong. God always acts fairly because its nature is holy. We can then differentiate the internal justice of God (His holy nature) of the external righteousness of God (his actions).
As God is holy, it is great and good at the same time. No intermingled evil with goodness. When we are called to be saints, does not mean we have to share the divine majesty of God, but we must move away from our normal sinfulness as fallen. We have been called to reflect the moral character and activity of God. We have to put together his goodness.
1. Holiness has two meanings:
(1) "other" or "remoteness" and.
(2) "pure and righteous acts."
BIBLICAL PASSAGES FOR REFLECTION
Exodus 3: 1-6, 1 Samuel 2: 2, Psalm 99: 1-9, Isaiah 6: 1-13, Revelation 4: 1-11.
Perhaps one of the funniest moments of this life is when we look like a small dog or cat chasing its own shadow. Vainly they try to reach it. When they move, your shadow moves with them. This does not happen in the case of God.
James tells us: "Every good gift and every perfect gift is from above, from the Father of lights, with whom there is no change, nor shadow of turning" (James 1:17).
God never changes. In Him there is no "shadow of turning." This is not only suggesting that God is immaterial and therefore is unable to have a shadow, but also tells us that God does not have a "dark side" in a figurative or moral sense. Shadows suggest darkness, and in spiritual terms darkness suggests evil. As there is no evil in God, there is no indication nor darkness in Him. He is the Father of lights.
When James adds that there is no "shadow of turning" in God is not enough to understand this simply in terms of being unchanging and unchangeable God. It is also a reference to the character of God. God is not only quite good, but it's always good. God does not know how to be anything other than good.
The relationship between goodness and God is so narrow that even the pagan philosophers like Plato equated the maximum goodness, the supreme good, with God himself. The goodness of God refers to his character as his conduct both. His actions come from your own self. God acts on what he is. In the same way that a corrupt tree can not produce fruit uncorrupted, not an uncorrupted God can produce corrupt fruit.
God's law reflects His goodness. That God is good is not a result of God obey and can be judged by some alien cosmic law itself, or because God defines goodness so that it can act without being subject to any law and the only power his authority is allowed him to declare his actions as good. God's goodness is neither arbitrary nor capricious. God does not obey a law, but the law is the law which obeys its own character.God always acts according to its own character, which is eternal, immutable, and inherently good. James teaches us that every good and perfect comes from God. God is not only the main standard of goodness; It is the source of all goodness.
One of the most popular verses of the New Testament is Romans 8:28. "And we know that to them that love God all things work together for good, that is, that according to his purpose are called". This text on divine providence is as difficult to understand as it is popular. If God is able to make everything that happens to us redound to our right, then ultimately everything that happens to us is good. It should be noted here the expression ultimately.
In the mundane plane can happen to us things that are evil. (We must be cautious and not call good, evil or evil, either.) We found affliction, misery, injustice, and a lot of mischief. However, God in His goodness transcends all these things and makes them work together for our good. For the Christian, ultimately, there are no tragedies. Ultimately, God's providence will make all these evils so close redound to our ultimate benefit.
Martin Luther understood very well this aspect of the good providence of God when he said that "if God asked me to eat the dung of the streets, not only would eat but know it is for my good."
1. The creatures have shadow because of the darkness of sin.
2. God does not have a dark side.
3. God is not under any law.
4. God is inseparable from the law.
5. God is his own law.
BIBLICAL PASSAGES FOR REFLECTION
Exodus 34: 6-7, Psalm 25: 8-10, Psalm 100: 1-5, Romans 8: 28-39, James 1:17.
Justice is a word that we hear every day. We use it in our personal relationships, in social intercourse, with regard to the law, and on the occasion of the verdicts of the court. But although it is a word so often used, it has confounded philosophers seeking to define it exactly.
Often we relate and equate justice with what he has earned or deserved. We speak of people who receive their just retribution in terms of rewards or punishments. But the rewards are not always awarded on merit.
Suppose we make a beauty contest and declare that a prize to the person considered the most beautiful be granted, if the "beauty" receives the prize, not because there is something worthy to be beautiful. In fact, when justice will be granted the award for the most beautiful participant. If the judges vote for someone who does not consider the most beautiful person (whether for political reasons or because they were bribed) then the result! competition will be unfair.
For this kind of reason is that Aristotle defined justice horn "the give a person what he deserved." Lo "deserved" can be determined by ethical obligations or any prior agreement. If a person is punished more severely than required for his crime, punishment is unfair. If a person receives a lesser reward to which she is entitled, then the reward has not been fair.
How then relates the mercy with justice? Mercy and justice are obviously two different things, although sometimes confuse them. Mercy occurs when those who acted badly given a lesser punishment deserved or greater rewards to which they have earned.
God tempers his justice with mercy. His grace is essentially a kind of mercy. God is merciful to us when not punish us as we correspond and reward our obedience even when taking into account that you owe us obedience and that therefore there would deserve no reward. God always has the will to exercise his mercy.
There is bound to be merciful. You reserve the right to exercise grace according to his will. So he tells Moses: "I will have mercy on whom I have mercy, and I compassion on whom I have compassion" (Romans 9:15).
People often complain that God is not fair because it does not distribute His grace or mercy to all equally. We complain that if God forgives someone is then required to forgive everyone.
However, we clearly see in Scripture that God does not treat everyone the same way. God revealed himself to Abraham in a way as it did with the other pagans in the ancient world.
In his grace he appeared to Paul on the road as he appeared not Judas Iscariot. Paul received the grace of God; Judas Iscariot received his justice. Mercy and grace are not forms of justice, but are not acts of injustice. If the punishment of Judas had been more severe than it deserved, then he would have had reason to complain. Paul received grace, but this does not mean that Judas is also entitled to receive grace.If grace should be required to God, if God is obligated to manifest His grace, then we are not talking about grace but justice.
Biblically, justice is defined in terms of righteousness. When God is just, he is acting righteously.Abraham he asked a rhetorical question that God has only one obvious answer: "The Judge of all the earth, not to do what is right?" (Genesis 18:25). Likewise, the apostle Paul made the same rhetorical question: "What shall we say What's wrong in God forbid?" (Romans 9:14).
1. Justice is to give what you deserve.
2. Biblical justice is related to righteousness, to act justly.
3. Injustice falls outside the category of justice and a violation of justice. Mercy also falls outside the category of justice but is not a violation to justice.
BIBLICAL PASSAGES FOR REFLECTION
Genesis 18:25, Exodus 34: 6-7, Nehemiah 9: 32-33, Psalm 145: 17, Romans 9: 14-33.