MAN: HIS CREATION, FALL AND SIN
Having discovered in the middle of a wonderful universe and being the highest order of physical creatures, man naturally seek ways to understand its origin as well as the origin of all existing things. Since nature does not reveal the creation of man and tradition would not be a reliable source of information, it is reasonable to expect God to reveal the essential facts about the creation of man in the Bible. In the early chapters of Genesis, and where they want in the Bible, the creation of man is clearly taught in Scripture.
Because the origin of man is a natural subject for research and speculation, those who have tried to answer the question apart from Scripture have made numerous attempts to explain the origin of man. These conflicting facts show that man has certain information about its origin unless that the Bible can give, and only in Scripture one can expect to find a complete and accurate account.
One of the most common points of view that have been raised in contradiction with the doctrine of the creation of man revealed in the Bible is the theory of evolution.
This theory is that somehow came into existence and being a living cell living cell this man evolved through a process of natural selection. The evolution attempts to explain all the complicated forms of life in this world by this natural process.
According to the theory of evolution, all plants, animals and man were formed by a process of small changes made by mutations, which are believed explain all species. However, mutations are almost invariably harmful rather than beneficial, and have never been observed series of mutations that are beneficial or have produced a new species. Accordingly, while the biblical record recognizes that there may be variations within species, declares that God created the animals "after their kind" (Gn. 1:21, 24, 25)
In contrast to animals, man was made in the image and likeness of God (1: 26-27). Although many followers of the evolution admit that it is only a theory and fossils show that there has been no systematic evolution of the lowest life to the highest forms forms, evolution is the only explanation that the natural man has been able offering in contradiction to the biblical doctrine of creation; It is clearly based on a naturalistic concept, rather than the supernatural origin of man.
Similarly, the theory of the so-called theistic evolution which God used evolution as a method-to be sustained depends on a denial of the literal meaning of the story of creation in the Bible.
The doctrine of man's creation is clearly taught in Scripture (Genesis 1: 1 - 2:25; Jn . 1: 3; Col. 1:16; Heb 11: 3..). The first chapter of Genesis refers to God as the Creator about seventeen times, and can be found about fifty more references in the Bible. Some teach directly about creation, and other passages imply that God is the Creator of Adam and Eve (Ex 20: 11; Ps . 8: 3-6; Matt . 9: 4- 5; Mark 10: 6-7 ; Luke 3:38; Rom . 5: 12-21; 1 Cor " . 11: 9; 15:22, 45; 1 Tim . 2: 13-14 . ) the true concept of creation is that God created the world out of nothing, as in Genesis 1: 1 is not mention of any prior existence ago.
As shown in Genesis, man is the greatest work of God in creation, and declares that all creation took place in six days. Among those who accept the "Bible as the inspired work of God have given different explanations for these days of creation. Some see the story of Genesis 1 as a re-creation following a first creation, which was judged and destroyed in connection with the fall of Satan and the fallen angels. This would give us the evidence that the inorganic world existed long before the creation of the six days described in Genesis 1-2.
Some look at the six days as time periods, shorter or longer than twenty four hours, because the word "day" is sometimes used for longer periods, as well as in the expression "the Lord's day."Others insist, however, that since the numbers with the word "day" is used, it should apply to a twenty-four hours. In this case it is assumed that God created the world with apparent age, as did, for example, in the creation of man himself and in the case of animals.
Others, however, point to the suggestion that the time involved was longer than twenty-four hours due to expressions such as Genesis 1: 11, where the fruit tree is shown growing land. While God could have created a fully grown tree that grows is said that implies a longer period twenty four hours. While evangelicals have differed on the precise interpretation of the process of creation, most interpreters say the inspiration and inerrancy of the Bible attribute the present existence of animals and man to the immediate creation of God, and the Scripture there is no evidence of evolutionary development of species by natural laws.
According to the testimony of Scripture, man, present in human form, was created by God as the conclusion and consummation of all creation. It is said that man was made in the image and likeness of God (Gen. 1:26.) And God breathed into him the breath of life (Genesis 2: 7 . ). These distinctions qualify man above all other forms of v i da that are upon the earth and indicate that man is a moral creature with intellect, ability to feel and will.
Broadly speaking, the creation of man included what was the material "(dust") and immaterial "(the breath of life"). This double distinction has reference to the "outward man" and the "inner man" (2 Cor 4: 16); "But the earthen vessel" and "his treasure" (2 Cor 4: 7). While the soul and spirit of man are shown to exist forever, the body returns to the dust from which it was formed, and the spirit goes to God who gave it (Eccl. 12: 7). Accordingly, people kill the body but can not kill the soul (mt.10: 28).
When Scripture considers the immaterial part of man, sometimes using several interchangeable terms (cf. Gn 41: 8 Ps 42:... 6; Mt. 20:28 to 27:50; Jn 12:27 to 13:21 ; I 12:23 with Rev. 6: 9), even applying these terms to God (Isaiah 42: 1; Jer 9:..... 9; I 10:38) and animals (Ec 3:21; Rev. . 16: 3).Sometimes the spirit, the soul of man (.; I 4:12. 1 Thessalonians 5:23) is distinguished.
.., 12:30; Lk 1:46 36-37 Heb 6: Despite the important functions of the immaterial part of man, sometimes the spirit and sometimes the soul (Mark 8 attributed 18-19; James 1:21).; the spirit is usually mentioned in the Scriptures as that part of man which is able to contemplate God, and the soul is that part of man which is related to self and the various functions of the intellect, sensibilities and will of man.
. 4; Romans 9:. 2; 10:.. Ps 37; however, other terms of the immaterial nature of man such as the heart (Ex 7:23 are also used 9-10; Eph 3:17; I . 4: 7). Another term used is that as to the mind of man, whether in reference to the sinfulness of man's mind not saved (Romans 1:28; 2 Cor . 4: 4; Eph 4: 17-18; Tit. . 1:15), or the renewed mind that has a Christian (Matthew 22:37; Romans 12: 2; 1 Cor 14:15; Eph 5:17)... Other expressions such as "will" and "conscience" refi also differ to the immaterial part of man.
Given the variety of terms that sometimes are used in a similar sense and sometimes in contrast with each other, many have considered the division of man in material and immaterial as the basic division; but even here expressions like "soul" and "spirit" are sometimes used for the whole man ,including his body.
Some pagan religions argue that the origin of the immaterial nature of man is pre - existent; this means that has existed forever and only embodied in the principle of human existence; This is not supported by Scripture. Another view offered by some evangelical theologians is that the soul is created by God in the principle of individual human existence; this theory has difficulties regarding the sinfulness of man.
Probably the best view, known as the Traducianism, is that the soul and spirit were propagated by natural generation, and for this reason man receives a soul and spirit sinful, because their parents are sinners.
The body of man is the room of the soul and spirit of man until he dies. Although ends with death, is subject to resurrection. This is true in terms of the saved and the unsaved, although resurrections are different. Sometimes the body is referred to as the "flesh" (Col. 2: 1, 5), and is used for the body of Christ) (1 Ti 3: 16; 1 Pet. 3: 18). Sometimes it refers to the sinful nature, which includes the soul and spirit, as in Paul's statement that he had "crucified the flesh" (Gá.5: 24).
Accordingly, the meat should not be considered synonymous with the body in all passages, since it can involve the whole unregenerate man.
The bodies of the saved people are declared as "temples" (Jn 2:21; 1 Cor. 6: 19; Phil. 1: 20), but at the same time their bodies are considered as "earthen vessels" (2 Co . 4: 7), bodies "vile" (Phil 3:21), to be mortified bodies (Ro 8:13; Col. 3:.. 5) and bodies which have to be kept in subjection (1 Cor 9 : 27).The bodies of the saved will be transformed, sanctified, saved and redeemed and finally glorified forever in the coming of Christ for His Church (Ro 8: 11,17- 18,23; 1 Cor. 6: 13-20; Phil. 3: 20-21).Jesus had a perfect human body before his death, and after his resurrection had a body of flesh and bone that is the example of the resurrection body of the believer. The term "body" is also used as a figure of the church as the body of Christ and which Christ is the head.
1. Apart from the Bible, man has some knowledge regarding its origin?
2. How explains the theory of evolution , the origin of man?
3. What theistic evolution holds?
4. In what way man differs from the animals, and what does this relate to the problem of the origin of sin?
5. What evidence is there in Scripture of the creation of man?
6. What are a number of explanations that seek the scriptural account of man as created in six days?
7. Why do you think the biblical account of the origin of man as a created being is superior to evolutionary theory?
8. What does the statement that man is made in the image and likeness of God means?
9. What is the meaning "spirit" and "soul" when used in relation to man?
10. What other terms are used to describe the immaterial part of man besides soul and spirit?
11. Exposing other views on the origin of the nature of man as a pre - existing or to be created at the birth of each individual.
12. What is the Traducianism (theory explaining the origin of the soul and spirit of man) and why is probably higher than any other point of view?
13. What does the term "flesh" in the Bible. and in what sense is it used?
14. In what sense is a temple of the body of a person saved?
15. What is founded hope for a saved person to be transformed and glorified?
The problem of how sin entered the universe is a matter in which each system encounters obstacles.However, only the Bible provides a reasonable explanation. As seen in the previous study of angels, sin first entered the universe in the rebellion of some of the holy angels led by Satan, which occurred well before man was created. The first chapters of Genesis record the fall into sin by Adam and Eve. The various interpretations of this fact lead us to consider a literal event that explains the sinfulness of the human race or to attempt to explain it as something historical or as a myth. The orthodox interpretation, however, is that the event took place exactly as recorded in Scripture, and this is the way it is told in the rest of the Bible.
The fall of man into sin can be considered from three aspects:
1) Adam before the fall,
2) Adam after the fall, and:
3) the effect of the fall of Adam on the human race.
In the words of unusual simplicity, the Bible introduces the story of the first man and the woman who was given by partner. These two beings were united as "one flesh" and according to the divine concept this is what constitutes the real unity.
Although both men and women sinned and fell, the Bible refers to this mutual failure and the fall of man.
You can not make calculations regarding the extension of the period during which Adam and Eve remained in their original condition; however, it is clear that it was long enough for them to get used to the situation that had been placed to observe carefully and give a name to living creatures and experience communion with God. Like all the works of God, man was created "very good" (Gn. 1:31), which means that he was pleasing the Creator. This involves more than Adam was innocent, the latter term negative and simply suggesting that the first man had not sinned. Holiness, which is the main attribute of God, is a positive term and indicates that he is incapable of sin.
The man, as was made in the image of God, had a complete personality and ability to make moral decisions. In contrast to God who can not sin, both men and angels could sin. As seen in the previous study about angels, Satan sinned (Is. 14: 12-14.; Ez 28:15), and behind him were other angels, who wrote that "did not keep their original state (Jud . 6, VM).
Due to the fact that Satan and the fallen angels sinned first, the man did not originate sin, but became a sinner because of the satanic influence (Gn. 3: 4-7).
The story of how Adam and Eve sinned is revealed in Genesis 3: 1-6. According to this, Satan appeared in the form of a snake, a creature which at that time was a very beautiful and attractive animal. As recorded in the Bible, God gave Adam and Eve a ban: they should not eat from the tree of knowledge of good and evil. According to Genesis 2: 17, God said, "But of the tree of knowledge of good and evil you shall not eat; because the day that you eat of it you shall surely die. "
This relatively simple prohibition was a test to see if Adam and Eve obey God.
In his conversation with Eve, Satan introduced this prohibition telling Eve, "Did God really said, 'You shall not eat of every tree of the garden" (Gen. 3: 1.). What he meant to imply was that God was hiding something that was good and that he was being unnecessarily severe in its ban. Eve answered the serpent, "the fruit of the trees of the garden we may eat; but the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest you die "(Gen. 3: 2-3.).
In his reply Eve fell into Satan's trap by leaving out the word "free" in God's permission to eat from the trees of the garden, and she left out the word "probably" in God's warning. The natural tendency of man to minimize the goodness of God and to magnify its severity are, since then, family traits of human experience. Satan immediately grabbed the omission of the word "probably" in terms of punishment and told the woman: "You will not surely die: For God knows that in the day ye eat thereof, will open your eyes and be like God, knowing good and evil "(Genesis 3: 4-5.).
In his conversation with the woman, Satan is revealed as the deceiver. The safety of punishment is challenged directly and thus expressly denies the Word of God.
The fact that eating the fruit their eyes would be opened to the knowledge of good and evil was true, but what Satan did not reveal was that they would have the power to know good and evil without the power to do good.
According to Genesis 3: 6, the fall of Adam and Eve into sin is recorded as follows: "When the woman saw that the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom; and she took of its fruit and ate; She also gave to her husband, he ate it. "If Satan suggested this to the woman or if she came to these conclusions by itself is not what Scripture says.
However, we note here the familiar pattern of temptation in three lines indicated in 1 John 2:16 that the fruit was good for food appealed to the "lust of the flesh"; the fact that it was "pleasing to the eyes" appealed to the "lust of the eyes"; and the power of the tree to make them wise appealed to the "pride of life". A similar example of temptation was followed by Satan in the temptation of Christ (Matthew 4: 1-11; Mark 1: 12-13; Luke 4: 1-13.).
Eve was deceived in taking the fruit, and Adam followed suit although he was not deceived (1 Tim. 2:14).
When Adam and Eve sinned they lost their blessed state in which both had been created and came to be the subject of several major changes.
1. The man fell under the domain of spiritual and physical death. God had said: "For the day that you eat of it you shall surely die" (Gen 2:17.); and this divine sentence was carried out . Adam and Eve immediately suffered spiritual death, which means separation from God. And in due course also they suffered physical punishment of death, which means the act by which the soul separates from the body.
2. God's judgment also fell on Satan and the serpent was condemned to crawl on the floor (Gn. 3:14) The struggle between God and Satan described in Genesis 3:15 as it relates to the human race and God says, "and I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise and n heel. "This refers to the conflict between Christ and Satan, in which Christ died on the cross, but could not be held by death, as anticipated in the expression "you shall bruise his heel." However, the ultimate defeat of Satan is indicated by the fact that the seed of the woman "shall bruise thy head , " that is, inflicting a deadly and permanent injury. The seed of the woman refers to Jesus Christ, who in his death and resurrection conquered and defeated Satan.
3. A special trial also fell on Eva, which would experience pain in childbirth and their children should submit to her husband (Gn. 3:16). The fact that death would occur necessary to producemultiple births.
4. A special curse fell upon Adam, which was assigned the hard work of working the land, now cursed with thorns and thistles, to get the food necessary for their continued existence.Accordingly, the creation itself would be changed by man's sin (Rom. 8:22).
Later Scripture indicates how the effects of sin would be partially alleviated through salvation in the case of man and for a partial lifting of the curse in the future millennial kingdom. Adam and Eve, however, after the fall were driven out of the garden and began to experience pain and struggle that have characterized the human race since.
The immediate effect of sin on Adam and Eve was that they died spiritually and came to be subject to spiritual death. His nature is depraved and therefore, the human race would experience the slavery of sin. In addition to changing the fate of man and his environment, the Bible also reveals a profound doctrine of imputation, which highlights the truth that God is now accused Adam with sin and as a result, accused his descendants the responsibility of the first Adam's sin.
Scripture mentions three main allegations:
1) The sin of Adam is imputed to his posterity (Rom . 5: 12- 14)
2) man's sin is imputed to Christ (2 Cor 5: 21); Y:
3) God's righteousness imputed to those who believe in Christ (Gen. 15: 6; Ps . 32: 2; Ro 3:22; 4:.. 3, 8, 21-25; 2 Cor 5:21; Philemon . 17-18).
It is obvious that a transfer of a judicial nature of man's sin to Christ, who took over his body on the tree sin of mankind was made. "The Lord hath laid on him the iniquity of us all" (Is 53: 5; John 1:29; 1 Peter 2:.. 24; 3: 18).
Similarly there is a transfer of a judicial nature of God's righteousness to the believer (2 Cor 5:21), since there could be no other ground of justification or acceptance before God. This imputation belongs to the new spiritual relationship with God the believer enjoys in the sphere of the new creation.
They are joined to the Lord for the baptism of the Spirit (1 Cor 6:17; 12:13; 2 Cor 5:17;. Gal 3:27), and vitally related to Christ as a member of his body (Eph 5:. : 30), it follows that every virtue of Christ is communicated to those who have become an organic part of the believer is "in Christ" and therefore part of all that Christ is..
Thus, also the facts of the old creation are transferred real to those who by natural generation are "in Adam" way. They have the same nature of Adam, and also that they have sinned he says. This is as much a fact that becomes in itself a sufficient basis of divine judgment decreed against sin; like the imputation of the righteousness of God in Christ is the basis for satisfying justification. And the result is God's judgment upon all men, whether they have sin or not as the transgression of Adam.
Although men hold, and often do, that they are not responsible for the sin of Adam, divine revelation states that, due to the far-reaching effects of representative relationship that all human beings have with Adam, original sin the first man is immediately and directly imputed to all members of the race, with the invariable death sentence resting upon them all (Rom. 5: 12-14).Similarly, the original sin of Adam is transmitted in the form of sinful nature indirectly, that is, by inheritance, from father to son, through all generations. The effect of the fall is universal; so it is also the offer of divine grace.
The fall of men is not made when they commit their first sin; they have been born in sin, as fallen creatures, from Adam. Men do not become sinners through the practice of sin, but they sin because they are sinners by nature. No child needs to be taught to sin, but each child must be encouraged to do good.
It should be noted that, despite the fall of Adam weighs upon all mankind, it is clear that there is a divine provision for infants and for all those who have no moral responsibility.
The holy judgments of God must fall on all sinners redeemed:
1) because of imputed sin;
2) because of the sinful nature we all have inherited;
3) because they are all under sin; Y:
4) because of their own sins.
While it is true that these divine judgments can not be mitigated, the sinner can escape them through Christ. This is the good news of the gospel.
The penalty resting on the old creation is:
1) physical death, by which the soul separates from the body;
2) spiritual death, which, like that of Adam, is the present state of the lost and the separation between the soul and God (Eph 2: 1; 4: 18-19 . ); Y:
3) the second death, that is, the eternal separation of the soul and God and the expulsion of missing the presence of Him forever (Rev. 2:11; 20:. 6:14; 21: 8).
1. How does the Bible explain the origin of sin in the universe and mankind?
2. What it was the state of man before he sinned?
3. How did Satan tempted Eve?
4. How Eva falsely told God's prohibition?
5. How Satan lied to Eve and expressly denied the Word of God?
6. How does Satan disguised himself so appealing power of knowledge of good and evil?
7. How does 1 John 2:16 indicates the three lines of temptation?
8. What was the effect on Adam and Eve after they had sinned?
9. What was the effect on Satan and the serpent after Adam and Eve sinned?
10. What was the effect on the descendants of Adam and Eve from Adam's sin?
11. Mention the three complaints filed in Scripture.
12. Why is it not true that man becomes a sinner sinning?
13. Why the holy judgments of God are about men who are outside of Christ?
14. What is the penalty that is on the old creation?
15. Why is salvation in Christ the only hope for man in his fallen state?
Since sin is a dominant factor in human experience while the main theme of the Bible, has been the subject of endless discussions. Those who reject the scriptural revelation often have inadequate concepts about sin. A familiar feature of unbiblical way of approaching the question is to consider sin to some extent an illusion, that is, that sin is just a bad concept based on the false theory that there is good and evil in the world. Of course, this theory fails to face the facts of life and the evil of sin and denies the existence of God and moral principles.
Another ancient approach to the problem of sin is looking at it as an inherent principle, the opposite of what God is, and relate to the physical world. This is found in Eastern philosophy and also in the Greek Gnosticism and is the background for both asceticism, denial of bodily desires, as Epicureanism, which calls for the indulgence of the body. The fact, however, is denying that man really small and is accountable to God. A common, though inadequate, concept is that sin is nothing more than selfishness. While it is true that sin is selfishness often, this concept is not applicable to all cases, because sometimes man sins against himself.
All these theories do not meet the biblical standard and are a denial of the biblical revelation of the character and the universality of sin.
Recognizing that there are several sins defined in the Word of God, we, based on Scripture, to the conclusion that sin is any lack of conformity to the character of God, whether in work, provision or condition. In the Word of God many sins are defined, as illustrated, for example, in the Ten Commandments that God gave to Israel (Ex. 20: 3-17). Sin is such because it is different from what God is, and God is eternally Santo. Sin is always against God (Psalm 51:.. 4; Luke 15:18), even though it may be directed against human beings. A person who sins is, accordingly, no likeness to God and subject to the judgment of God. The doctrine of sin is presented in four aspects in the Bible:
1. Personal sin (Rom. 3:23) is the form of sin that includes everything in everyday life is against or fails in accordance with the character of God. Men are often aware of their personal sin and personal sins can take a variety of forms. Generally speaking, personal sin is related to a particular commandment of God in the Bible. It includes the aspect of rebellion or disobedience.At least eight important words used for sin in the Old Testament and a dozen in the New Testament; the basic idea is the lack of conformity to God 's character and work through either acts of omission or commission. The essential idea is that man does not reach the standard and fails to reach the level of the character of God 's holiness.
2. The sinful nature of man (Rom 5:19; Eph 2:.. 3) is another important aspect of such sin as revealed in the Bible. The original sin of Adam led to the fall, and in the fall he became a completely different, depraved and degenerate and only capable of generating fallen beings like himself. Therefore, every child of Adam is born with the Adamic nature, he is always prone to sin, and though his nature was judged by Christ on the cross (Rom. 6:10), a vital and active force remains in each life Christian. It never said to be removed or eradicated in this life, but for Christian victor no power provided through the indwelling Spirit (Rom 8: 4; Gal . 5: 16-17.).
Many biblical passages allude to this important issue. According to Ephesians 2: 3, all men "were by nature children of wrath," and the whole nature of man is depraved. The concept of total depravity is not that every man is as bad as possible that he can be, but rather that man, by nature, is corrupted by sin (Rom. 1: 18 March 20). According to it, the man, in his will (Romans 1:28.), His conscience (1 Tim 4: 2.) And intellect (Rom 1:28; 2 Cor. 4: 4), is corrupt and depraved, and her heart and understanding are blinded (Eph. 4:18). As seen in a previous study, the reason why men have a sinful nature is because it was transmitted by their parents. No child born in the world has been free from this sin nature except in the unique case of the birth of Christ. Not that men sin and become sinners; rather it is that men sin because they have a sinful nature. The remedy for this, as well as personal sin is, of course, redemption, which is provided in salvation in Christ.
3. Also presented in the Bible as imputed sin or computed in our account (Rom . 5: 12-18).
As seen in connection with the fall of man in the previous chapter, there are three main allegations presented in Scripture:
A) the imputation of Adam's sin to his descendants, in which fact the doctrine of original sin is based;
B) the attribution of human sin to Christ, in which fact is based the doctrine of salvation; Y:
C) the imputation of the righteousness of God in those who believe in Christ, in which fact the doctrine of justification is based.
The complaint may be either a) current, or b) court. The current allocation is to someone's account originally something that already belonged to the debtor. Although God can do this in your justice, for Christ reconciling work of God he is not now imputing man sin, which is yours from the beginning (2 Cor 5:19).
The court complaint is charged to the account of someone something that does not belong to the debtor (Phm. 18). Although there has been disagreement as to whether the imputation of Adam's sin to each member of the race is current or judicial, Romans 5:12 clearly states that the complaint is present, in view of the representative head; the posterity of Adam sinned when he sinned.
The next two verses (Rom. 5: 13-14) have been written to prove that it is not a reference to personal sin (cf. I. 7: 9-10). However, Romans 5: 17-18 implies that its complaint is legal, since it is established that the sin of one man came judgment on all men. Only the original sin of Adam is in question. Its effect is death for both Adam and Adam to members of humanity. Divine healing provided for imputed sin is the gift of God, which is eternal life through Jesus Christ.
4. The judicial state resulting from sin for the entire human race is also presented in Scripture. By divine consideration the world, including Jews and Gentiles, is now "under sin" (Romans 3: 9; 11:32; Galatians 3:22..). Being under sin is to be counted from the divine point of view without any merit that can contribute to salvation. Since salvation is by grace and grace excludes all human merit, God has decreed, regarding the salvation of men, which is "under sin" or without merit. This state under sin is remedied only when the individual, through the riches of grace, is counted to remain on the merits of Christ.
Taken as a whole, the Bible clearly shows the devastating effects of sin on man and the total absence of hope for man as to solve their own problem of sin. The correct understanding of the doctrine of sin is essential to understanding God's remedy for it.
1. What are some inadequate over sin concepts presented sometimes?
2. How does the Bible define sin in general?
3. What sins are specifically mentioned in the Ten Commandments?
4. Why it is always sin against God?
5. What four aspects of sin are presented in the Bible?
6. What is meant by personal sin?
7. What the Bible teaches about the sinful nature of man?
8. To what extent man is depraved?
9. How do you explain the fact that all children are born sinners?
10. What are the three main charges?
11. What is meant by current complaint?
12. What is meant by court complaint?
13 . Is there scriptural evidence that everyone is in a legal state of sin?
14. Why is it important to a proper understanding of the doctrine of sin to understand the doctrine of salvation?
Divine revelation concerning salvation should be mastered by every child of God:
1) as personal salvation depends on it,
2) it is the message that God has commissioned the believer to proclaim to the world, and:
3) discover the full measure of God's love.
According to its broad meaning as used in Scripture, the word "salvation" represents the total work of God by which He rescues man from eternal ruin and the sentence of sin and gives the riches of His grace , including eternal now and in the eternal glory in heaven life. "Salvation is of the Lord" (Jonah 2: 9.). Therefore, in every aspect is a work of God for man, and not in any sense a work of man for God.
Certain details of this divine company have varied from age to age. We are confident that, beginning with Adam and continuing with Christ, those individuals who put their trust in God have been born again spiritually and become heirs of glory in heaven. Similarly, the nation of Israel spiritually reborn once "at the time of the coming of the Lord (Isa. 66: 8).
It is also said that the multitudes of both Jews and Gentiles who live on the earth during the coming kingdom will know the Lord from the smallest to the largest (Jer. 31:34). However, the salvation offered to men in the present age is not only revealed more fully in the Bible in their details, but also greatly exceeds any other work save-dora God in the wonders performed since that salvation is offered in the present age it includes each of the phases of the work of grace of God as the indwelling, sealing and baptism of the Spirit.
Although certain distinctions are made in the biblical doctrine of sin, there are two universal facts that should be considered first:
1. Sin is always condemnable, whether you make the savage or civilized, the unregenerate or regenerate. While there may be different degrees of punishment for the sinner (Lk . 12: 47-48), all sin is invariably "sinful" itself, because it constitutes an offense against the holiness of God.
2. The only remedy for sin is in the blood of the Son of God. This is so true when it comes to those who through animal sacrifices anticipated the death of Christ on the cross, as it is those who by faith look now in retrospect to the sacrifice of the Lamb of God.
If the punishment can be remitted is because there was another substitute in character met all the demands that divine justice had against the sinner. In the old order, the sinner was not forgiven until the priest had presented the bloody sacrifice for sin, which anticipated the death of Christ on the Cross (Leviticus 4:20, 26, 31, 35;. 5:10 13, 16, 18,. 6: 7; 19:22; Nm 15: 25-26, 28). And after the sacrifice of the Son of God has accomplished prevails same truth concerning his blood shed on Calvary is the basis of forgiveness for every sinner. This is the testimony of the Word of God: "In whom we have redemption through His blood, the forgiveness of sins according to the riches of His grace" (Col. 1:14; Eph 1: 7.).
The vicarious death of Christ is infinitely perfect in its redemptive efficacy, and therefore, the sinner who trusts in Him is not only forgiven but also justified forever (Rom. 3:24). God has never treated leniently sin. The sinner will it imposes no burden for forgiveness; but if it is forgiven is due only to the divine punishment for sin in all its rigor fell upon the Lamb of God (1 P.2: 24; 3:18).
1. It is said that the divine method of dealing with sin before the cross was the atonement.According to its Biblical use, the word "atonement" simply means "cover". "The blood of bulls and goats to take away sins" (Heb . 10: 4). Sacrificial blood indicated that part of offered itsrecognition of the just death sentence upon the sinner (Lev . 1: 4); from God and was an anticipation of the effective blood that Christ shed on the cross. In fact symbolize the blood of Christ, the blood of atonement served to cover sin as a covenant of promise until the day when Christ came to deal definitively with the sin of the world.
There in the New Testament two passages that shed light on the meaning of the ancient word testamentary atonement.
A) In Romans 3:25 the word "transfer" has the meaning of "overlooked" and it is on this meaningdeclaring that Christ showed in his death that God was just overlook the sins committed before the cross and by which the sacrificial blood had been shed. God had promised to send the Lamb who would be able to take away the sin of the world, and on the basis of this great promise had forgiven sin before the cross. Therefore, through the death of Christ it was fully demonstrated that God has been fair in all that He has promised.
B) In Acts 17:30 states that God "passed high torque" the times of this ignorance.
2. In Romans 3:26 declares what has been the divine method of dealing with sin after the cross.Christ has died. The value of your sacrilege is no longer a matter of expectation to be taken toeat a covenant promise and pair symbolized the blood of the animals offered on the altar; the blood of Christ shed AIDS, and now all that is required of every person, regardless what your stand guilty, is that believes in the infinite grace has accomplished salvation of the sinner. The verse before us reveals that judgments hanging over every sinner Christ fully took on the cross, so that God could remain just, to be unchangeable in his holiness. Apart from all punishment, He will justify the sinner who only believes in Jesus.
As noted above, the word atonement, which appears only in the Old Testament, means "passing over", "glossing pair" and (<cover "sin pear when Christ dealt with sin on the cross, He it not only ignored or covered it with his infinitely efficacious sacrifice has said, "Behold the Lamb of God who takes away the sin of the world" (June 1:29; Cal 2:14; Heb 10.... ... 4; 1 John 3: 5) "Who himself bore our sins in his body on the tree" (1 Q.2: 24) Christ did not temporized with sin or partially treated on the cross. great problem between God and man was there solved in such a way that even the holiness of God was fully satisfied, and the only question that still stands is whether man is satisfied with what pleases God. Accept the work Christ accomplished at Calvary for us is to believe in Him for salvation of the soul.
1. The time past of salvation is revealed in certain passages which, when they speak of salvation refer to it being completely in the past, or completed for which he believed (Lk 7:50;. 1 Cor 1 : 18; 2 Corinthians 2:15; Ephesians 2: 5, 8).. So perfect is this divine work that bran is said to be saved forever (Jn 5:24; 10:28, 29; Rom . 8: 1.).
2. This time of salvation, which will be the subject of the next chapter, has to do with the present salvation of the power of sin (Rom 6:14; 8:. 2; 2 Cor 3:18; Gal 2. : 19-20; Philippians 1:19; 2: 12-13 . ; 2 Thessalonians 2:13)..
3. The future tense of salvation contemplated that the believer is still safe within full conformity with Christ (Rom 8:29; 13:11; 1 P.1. 5; 1 John 3: 2.). The fact that some aspects of salvation are yet to be fulfilled for those who believe not imply that no ground of doubt as to its ultimate fulfillment; for nowhere it teaches that no trace of salvation depends upon the faithfulness of man. God is faithful and, having begun a good work, will perform it until the day of Jesus Christ (Phil . 1: 6).
When the work of God for lost men contemplated, it is important to distinguish between the finished work of Christ for all, which is full of an infinite perfection, and the saving work of God, which is applied for and the individual the moment he believes in Christ.
"It is finished" is the last recorded word of Christ before his death (Jn. 19:30).
Clearly he was not referring to his own life, your service or your suffering; but rather a special work which his Father had given him to do, which was not even begun until he was on the cross and was completed when he died.
This was definitely a work for everyone (Jn 3: 1 or; Hebrews 2:.. 9), and provided redemption (1 Tim 2: 6.), Reconciliation (2 Cor 5:19) and propitiation (1 Jn. 2: 2) for each man.
The fact that Christ died not save men, but provides a sufficient basis upon which God, in complete harmony with his holiness, he is free to save even the worst of sinners. These are the good news which the Christian is commissioned to proclaim to everyone. The blood of the Only Begotten and Beloved Son of God was the most precious in his sight; however, it was the payment for redemption of the sinner. The offense of sin had separated the sinner from God, but God provided His own Lamb to take away sin forever. The holy judgments of God were against the sinner because of his sin; However, Christ was the propitiation for the sins of everyone.
The fact that all this is finished is a message which asks the sinner who believes as the testimony of God. One can hardly believe that someone who has heard this message has not experienced a sense of relief that the sin problem has been solved in this way, and has responded in a sense of gratitude to God for this priceless blessing.
The saving work of God which is fulfilled in the moment one believes includes various phases of the work of God in grace: redemption, reconciliation, propitiation, forgiveness, regeneration, imputation, justification, sanctification, perfection, glorification. Through it we are made able to be partakers of the inheritance of the saints (Col. 1:12), made accepted in the Beloved (Eph. 1: 6), children of God (John 1:12.) Facts citizens of heaven (Phil 3:20.) made a new creation (2 Cor 5:17), made members of the family of God (Eph 2:19;. 3:15), the righteousness of God (2 Co. 5:21), brought near to God (Eph. 2:13) and made whole in Christ (Col. 2:10). The son of God has been released from the power of darkness and translated into the kingdom of the beloved Son of God (Col. 1:13), and now owns all spiritual blessings (Eph. 1: 3).
Among the wonderful works of God recently mentioned, guilt and the penalty of sin have been removed; since it is said of it unless it is forgiven all their sins and justified forever. God could notforgive and justify apart from the cross of Christ, but since Christ has died, God is able to save to the uttermost all who come to Him through Christ Jesus.
1. Forgiveness of sins is true for the sinner when he believes in Christ and is a part of his salvation.Many things that constitute salvation are wrought by God at the moment one believes; but forgiveness is never received by the not saved apart from the complete work of saving grace on the basis of believing in Christ as Savior.
2. In the divine dealings with cough sins of Christians, is only the question of sin what you have in view, and the sin of the Christian is forgiven, not on the basis of belief for salvation, but on the basis of the confession of sin (1 John 1: 9 . ). The effect of sin Christian, among other things, is the loss of communion with the Father and the Son and grieve the Spirit who dwells in. The child of God who has sinned will be restored to communion, joy, blessing and power when confess their sin.
While the effect of sin on the believer is the loss of blessing, which may be renewed by theconfession , the effect of sin on God believer is a matter much more within. But if not for the value of the shed blood of Christ and of the present law of Christ in heaven (.. Ro 8:34; He 9:24; 1 John 3: 1-2 . ), Sin would separate Christians from God forever. However, we are assured that blood is effective (1 Jn . 2: 2) and the cause of the Advocate is fair (1 Jn . 2: 1).
The saint who sins is not lost by their sin, since even when you have been at the time of sin, he has an Advocate with the Father. This truth, which forms only the basis on which any Christian has always been kept safe, far from encouraging Christians to sin, is presented in Scripture so that "not small" 0 "Christian will not remain in sin "(1 Jn. 2: 1). Salvador gratitude to counsel for us in heaven must encauzarnos to seriously doubt before surrendering to temptation.
In about 115 passages of the New Testament it states that the sinner's salvation depends only believe, and in about 35 passages is said that depends on faith, which is a synonym for believing.Believing, an individual exercises the desire to trust in Christ. It is an act of the whole man, not only his intellect or emotion. While intellectual assent not from real faith, and is merely a motivation of emotions, therefore weak in faith, believing is a definite act in which the individual desires toreceive Christ by faith.
Scripture everywhere harmonizes with this overwhelming truth. Only God can save a soul, and God can only save through the sacrifice of His Son. Man can not hold any other relationship for salvation to believe in the message of God to the extent of becoming their own works to rely solely on the work of God through Christ. Believing is the opposite of doing anything; is, instead, rely on another.Therefore, Scripture and the whole doctrine of grace is violated confused when salvation is made to depend on anything other than believe. The divine message is not "believe and pray", "believe and confess sin," "believes and confesses Christ," "believe and be baptized," "believe and repent" or "create and make restitution."
These six points added are mentioned in Scripture, and there are s or full meaning proposed; but if they were as essential to salvation as believing, they had never been omitted from any passage where the way to be saved (John 1:12 declares notice; 3:16, 36; 5:24; 6:29; 20.: 31; Acts 16:31; Rom .1: 1 or; 3:22; 4:. 5, 24; 5: 1; 10: 4; Gal 3:22).. Salvation is only through Christ and, therefore, men are saved when you receive as their Savior.
1. Why a child of God must master the doctrine of salvation?
2. What is included in salvation in its widest dimension?
3. To what degree salvation is the same in every age, and to what degree is more complete in the present age?
4. What two universal facts are shown in Scripture concerning the relationship of salvation from sin?
5. How was God with sin in relation to salvation in the Old Testament?
6. How does the dealings of God with sin after the cross of the Old Testament method?
7. What is shown in the passages dealing with salvation in the past?
8. How salvation is revealed as a present work of God?
9. What is contemplated when salvation is seen as a future?
10. Distinguish between the finished work of Christ and the saving work of God when applied to individual thought.
11. Why is it true that the fact that Christ died not save all men?
12 . What should be expected as a response from the believer when he is saved?
13. Name some of the important phases of the work of God 's grace in saving men that are included in important doctrinal words.
14. What are some of the aspects of the work of God fulfilled when an individual is saved?
15. How is salvation related to the forgiveness of sins?
10. In dealing with the sins of the Christian, what it is included in your forgiveness?
17. If a Christian does not confess his sin, what do you lose?
18. Why is the doctrine that Christ is our advocate in heaven may lead the Christian to live a life of sin?
19. Discuss the scriptural basis showing that salvation is by faith alone.
20. Why intellectual belief is not enough evidence of real faith?
21 . Why emotional response is insufficient for salvation?
22. Why faith is an act of man in his integrity, intellect, feelings and will?
23. Why is it a mistake to attach certain works to the act of believing?
24 . Explain the fact that the works are a result of believing in salvation and not a condition for salvation.
25 . Explain what man must do to be saved.
Since salvation from the power of sin is a provision of God's grace for those who are already saved from the guilt and penalty of sin, the doctrine that in this chapter we consider limited in its application only regenerated. Although they are already safe and secure in Christ, Christians still have the disposition to sin and commit sins. Of this we have abundant evidence in Scripture and human experience. Based on the fact that Christians sin, the New Testament goes on to explain what is the way divinely drawn to the Son of God is freed from the power of sin.
For suppose that the Christian should not sin nor have the inclination to sin, many believers who have not reached spiritual maturity alarmed and confused, and even doubt their salvation in their life when they discover the dominant power of sin.
It is a positive attitude worry of sin, because of the offense that it causes to the holiness of God; but instead to question their salvation or surrender to the practice of sin, should scrutinize what God in His grace has provided for his people to freedom from the dominion of sin.
With the exception of the plan of salvation there is no more important issue that requires a thorough understanding by the human mind the divine plan by which a Christian can live for the glory of God. Ignorance and error can result in a tragic spiritual error. In the gospel there is a great need for clarity in the exposition of the biblical doctrine of salvation from the power of sin.
Having received the nature of God (2 Peter 1: 4), but still retaining the old nature, every child of God has two natures; one is incapable of sin, and the other is unable to practice holiness. The old nature, sometimes called "sin" (meaning the source of sin) and "old man" is a part of the meat; because, according to Scripture use the term flesh, when used in its' moral sense, it refers to the spirit and soul, as well as the body, especially in the case of unregenerate man. This is why the apostle declares: "I know that in me, that is, in my flesh, dwelleth no good thing " (Romans 7:18.). Moreover, in view of the divine nature which is imparted to the believer, the apostle John says: "Whosoever is born of God remains in him; and he can not sin, because he is born of God "(1 Jn . 3: 9). This verse teaches that every Christian who is born of God practices sin (the verb. The present tense implies continuous action). However, it should be noted that this is the same epistle where every child of God who does not pretend not possess a sinful nature (1: 8) warns or who did not commit sin (1:10).
These two sources of activity that the Christian has itself are also considered in Galatians 5:17, where both the Spirit Santo and meat are active in incessant mutual conflict: "For the desires of the flesh are against the Spirit, and the Spirit against the flesh; and these are contrary to each other. "The apostle is not referring in these words the carnal Christian, but that is more spiritual, and even that is not satisfying the lust of the flesh (Gal. 5:16). This conflict certainly exists in the spiritual Christian, and if he free from the effects and lusts of the flesh is, is because you are walking in the direction of the Spirit.
To understand God's program for deliverance from the power of sin, it is important to distinguish between law and grace as rules of life. The word "law" is used in Scripture in many different ways.Sometimes it used as a rule of life.
When used in this sense, the word has several meanings.
1. The Ten Commandments; written by the finger of God on tablets of stone (Ex. 31:18).
2. The whole system of government of Israel that included the commandments (Ex 20: 1-26.), Laws (Ex . 21: 1 - 24:11) and ordinances (Ex 24:12 - 31:18.) .
3. The principles governing the future kingdom of the Messiah still on earth, which are contained in the Law and the Prophets (MT 5: 1 - 7:29; cf. 5:17, 18; 7:12.).
4. Some aspects of the revealed will of God to men (Romans 7:22, 25; 8:. 4).
5. Some rules of conduct established by men for their own government (Mt. 20:15; Lk 20:22; 2 Tim .2: 5.). The word "law" is also sometimes used as a force in operation (Ro 7:21; 8:. 2).
6. In the Old Testament especially, the law is also presented as a covenant of works. Under this concept of law, its scope extends beyond the writings of the Mosaic system, and includes all human action attempted (in accordance with the teaching of Scripture or not) in order to obtain God's favor. The formula of the law is ". If you do good, I will bless" Thus, the supreme ideal of good behavior "if it is done in order to get God's favor rather than a manifestation of security Please through Christ "becomes purely legal in character.
7. The law is also presented as a principle of dependence on meat. The law does not provide capacity for enforcement. It was not expected more than his commandments what the natural man could do. However, all that is undertaken in the flesh, is legal in nature: the commandments contained in the law, the exhortations of grace, or any spiritual activity.
For the child of God under grace, every aspect of the law has been eliminated (Jn 1:16. 17; Rom 6:14; 7:. 1-6; 2 Corinthians 3: 1- 18; Gal 3. : 19-25; Eph 2: 15; Col. 2:. 14).
1. The legal ordinances of the Mosaic system and instituted commandments for the government of the kingdom are not now the main guides the Christian. They have been replaced by a new rule of conduct and grace that includes in itself all that is vital in the law, although reaffirms under the order and character of grace.
2. The child of God under grace has been freed of the weight of a covenant of works. Now he does not fight to be accepted, but is free as one that is accepted in Christ (Eph . 1: 6).
3. The child of God is now called to live by the power of his own flesh. He has been released from this feature of the law and can live in the power of the Spirit. Since the written law was given to Israel, she was able to break free from the commandments of Moses written only by the death of Christ. However, both the Jew and Gentile were freed by the death of human merit principle desperate and futile effort of the flesh.
4. In contrast to the law, the word "grace" refers to the unmerited favor that represents the divine method of treatment with the man who was introduced with Adam.
Under grace, God does not treat men as they deserve, but with infinite mercy and grace, without reference • to what you really deserve. This is free to do so on the basis that the just punishment for sin, which would otherwise his holiness could impose on sinners as a reward for their deeds, was satisfied by the Son of God. Although the people of Israel experienced grace in many ways, as a rule of life they passed a relationship of grace with God to a legal relationship with God.
When they accepted the law, as seen in Exodus 19: 3- 25, they foolishly bragged that could keep the law of God completely ignoring their need of grace as the only possible basis to be accepted before God. The experience of Israel under the law, therefore all men demonstrates the impossibility of being freed from the power of sin through the law as a principle.
5. In contrast to the law, grace is revealed in three different ways:
a) salvation by grace,
b) security through grace, and:
c) grace as a rule of life for the bran.
A) God saves sinners by grace, and there is no other way of salvation offered to men (Acts. 4:12).The saving grace is boundless love of God and free lost in accordance with exact and unchanging demands of his own justice through the substitutionary sacrifice of Christ. Grace is more than love; It is love that liberates and makes triumphant Christian on the just judgment of God against the sinner. When He saves a sinner by grace, God must end with every sin, because otherwise they would demand a trial and thus hinder their grace.
This is what has done in the death of his Son. It is also necessary that each obligation is satisfied with this object salvation has been made as an absolute gift of God (Jn 10:28; Ro 6:23; Eph 2:... 8). In addition, it is necessary that all human merit is eliminated, so that anything that God made is based in any way on the merits of men and not only in his sovereign grace (Rom 3: 9; 11:32; Gal. 3. : 22). Since every human element is excluded, the gospel of grace is the proclamation of the mighty, redemptive and transforming grace of God which gives life and eternal glory to everyone who believes.
B) The divine security program through grace shows that only by the grace of God keeps those who are saved. Having provided a way by which He can act freely of their own demands for justice against sin; having arranged the remuneration of each human action, and having put aside forever all human merit, God has to continue the exercise of his grace to the saved to give you the security of your eternal protection. This is what he does and the Son of God is said to be in grace (Rom 5: 2; 1 Peter 5:12.).
C) God also provides a rule of life for the saved based solely on the principle of grace. God teaches those who are saved and safe way how to live in grace and how to live for his eternal glory. Just as the law has provided a full rule of conduct for Israel, God has provided a full rule of conduct for the Christian. Since all the rules of life that are presented in the Bible are complete in themselves, they do not need to be combined.
Therefore, the Son of God is not under the law as a rule of life, but under the advice of grace. What he does not under grace aims to get the favor of God, but because he has already been accepted in the Beloved. He is not relying on the energy of the flesh, but in demonstration of the power of the Spirit. It is a life lived on the principle of faith: "The just shall live by faith."
These principles are stated in the Gospels and the Epistles.
Several lessons have been suggested to pretend point the way by which the Christian can free themselves from the power of sin.
1. It has been said that the Christian will be driven to live for the glory of God if you see enough rules of conduct. This legalistic principle is doomed to failure because it makes the victory depends on the same flesh which liberation (Rom. 6:14) is sought.
2. It has been stated many times that the Christian should seek the eradication of the old nature, so be permanently free from the power of sin.
But this theory has its objections:
A) There is no biblical basis for teaching that the Adamic nature can be eradicated.
B) The old nature is a part of the meat, and it is clear that it should be treated in the same way God treats the flesh. Meat is one of the three powerful enemies of the Christian: the world, the flesh and the Devil. God does not eradicate the world, or the flesh, or the Devil; but it provides victory over these enemies, by the Spirit (Gal 5:16; 1 John . 4: 4, 5: 4 . ). Similarly, He gives victory over the old nature through the Spirit (Rom 6:14; 8:. 2).
C) No current human experience confirms the theory of eradication, and if this theory were true, parents beget children in this state unaffected by the fall.
D) When the theory of eradication accepts no place or meaning for the ministry of the Spirit who dwells in every child of God. Quite the contrary, the most spiritual Christians are warned of the need to walk in the Spirit, surrendering to the will of God, preventing sin reign in your mortal bodies, mortifying the works of the flesh and abiding in the Lord.
3. Some Christians assume that, apart from the Spirit and simply by the fact that they are already saved, can live for the glory of God. In Romans 7:15 - 8: 4 the apostle testifies from his own experience with this theory. He claims he knew what was good, but he did not know how to carry out what he knew (7:18).
Therefore, he reached the following conclusions:
A) That even though he tried to do the best, it was always defeated by a law that was still present in its members rebelling against the law of his spirit (7:23);
B) that his condition was spiritually wretched (7:24);
C) that even when it was safe, which gave him freedom was the law of the Spirit of life in Christ Jesus, not his own works (8: 2);
D) the full will of God is fulfilled in the believer, but never for the believer (8: 4).
In Romans 7:25 it states that the freedom of the power of sin comes through Jesus Christ our Lord.Since it is a problem that concerns the holiness of God, the liberation of the power of sin can only come through Jesus Christ. The Holy Spirit could not usurp authority over a fallen nature that were not yet judged; but in Romans 6: 1-10 states that the believer 's fallen nature was already judged to be crucified, dead and buried with Christ, which made it possible for the Spirit to victory. Because of this provision of the grace of God, the believer can walk in the prune r of a new principle of life is to depend only on the Spirit, recognizing himself himself dead indeed to sin (6: 4, 11). Therefore, release the power of sin is by the Spirit and through Christ.
As mentioned in previous studies on the doctrine of the Holy Spirit, a believer can be delivered from the power of sin by the Holy Spirit.
"If you are walking by the Spirit ye shall not fulfill the lust of the flesh" (Gal. 5:16 lit.). Salvation from the power of sin, as salvation from the penalty of sin is from God and from a human point of view, depends on an attitude of faith and salvation from the penalty of sin it depends on an act of faith.Which it has been justified live by faith "faith that depends on the power of another" and justified person will not know a time in life when you need to rely less on Spirit.
There are three reasons for a life of dependence on the Spirit.
1. Under the teachings of grace the believer is faced with a rule of life that is humanly impossible toachieve. Being a citizen of heaven (Philippians 3:20, a member of the body of Christ (Eph 5:30) and a member of the family of God (Eph 2:19;... 3:15), the Christian is called . to live according to their high heavenly position Since this way of life is superhuman (Jn 13:34; 2 Cor . 10: 5; Eph 4: 1-3, 30; 5:20; 1 Thes . 5. : 16-17; 1 Peter 2: 9), the son of God must depend completely on the Spiritwho dwells in his heart (Rom 8: 4)..
2. The Christian confronts Satan, the prince of this world. Because of this, it should be strengthened "the Lord and in the power of His might" (Ephesians 6: 10-12; 1 John . 4: 4; Jud . 9.).
3. The Christian possesses the old nature, which he is unable to control.
Scripture reveals that God not only saves us from the guilt of sin, but also frees us from the power of sin. Finally, when the Christian is in heaven, he will be freed from the presence of sin.
1. Why deliverance from sin is for Christians only?
2. To what extent sin is a problem for Christians?
3. What evidence is given in Scripture that the Christian has two natures?
4. How the Holy Spirit is related to the old nature?
5. What are some of the ways in which the word "law" is used in Bible?
6. To what extent the law fails to provide capacity for enforcement?
7. Why the Christian is not under the system of the Mosaic law?
8. Why would a Christian does not struggle to be accepted by God?
9. Why is a child of God should not try to live by the power of his own flesh?
10. Compare the relations of Israel with grace as a rule of life with the relationship of the church with grace and rule of life.
11. To what extent grace is revealed in "salvation by grace" and what portion of God?
12. How grace is related to the security of a believer?
13. How is the grace of a complete rule of life?
14. Why is the law initially doomed to failure?
15. What objections can be made to the theory that the old nature can be eradicated?
16. Why is it wrong to approach that just because one is saved can lead an easy Christian life?
17. What by what means it is possible to release the power of sin and how it is related to Jesus Christ and the Holy Spirit?
18. How does the salvation of the power of sin depends on faith?
19. How unattainable standards of life for a believer a life of dependence on the Spirit who dwells in the believer make necessary?
20. How Satan's power is related to the release of the believer?
21. Why deliverance from the power of the old nature is needed?
22. Contrast the present scope of the liberation of sin that will exist in heaven.
Four aspects of justice
A vital difference between God and man that Scripture emphasizes that God is righteous (1 John 1: 5.), While, according to Romans 3:10, the basic charge made humans is that << no right , not even one >>. Similarly, one of the glories of divine grace is the fact that a perfect, like the immaculate white robe of a bride, justice has been provided in Christ and is freely given to all who believe in Him ( Rom. 3:22).