A. In the beginning it pleased God the Father, Son and Holy Spirit: I 1: 2; June 1. 2, 3; Gn. 1: 2; Job 26:13;33: 4.
B. For the manifestation of the glory of His power, wisdom and goodness Eternals: Ro. 1:20; Jer. 10:12; Ps 104: 24; 33: 5, 6; Pr 3:19.; Acts. 14:15, 16.
C. Create or making the world and all things in it, whether visible or invisible: Gn. eleven; June 1. 2; Col 1:16.
D. In the span of six days : Gn. 2: 1-3; Ex . 20: 8-11.
E. And all good: Gn. 1:31; Ec 7:29.; Ro. 5:12.
Everything that exists in time and space had a beginning. I had a beginning; all had a beginning. The house in which we live has had a beginning. The clothes we wear has had a beginning. There was a time when our homes, our clothes, our cars, our washing machines, and ourselves, we did not exist. They were not, did not exist. Nothing can be more obvious than this.
As we are surrounded by things and people who obviously had a beginning, we are tempted to jump to the conclusion that everything had a beginning. This conclusion, however, could be a fatal abyss of absurdity jump. It would be fatal to religion. It would also be fatal to science and reason.
Why? Did not I say at the outset that everything that exists in time and space had a beginning? Is it notthe same as saying that everything had a beginning? No way. It simply logical and scientifically impossible that everything has had a beginning. Why? If all that exists had a beginning, then there must have been a time when nothing existed.
Let us pause a moment to reflect. We try to imagine that nothing exists. Absolutely nothing. We can not even conceive absolute nothingness. The concept itself is the negation of something.
However, if the time when there was nothing, what would now? Exactly. Nothing! If there was nothing, then logic compels me to conclude that there will always be nothing. It is not even possible to speak of an "always" when there was nothing.
How can we be so certain, in fact, the most absolute certainty, that if there was anything then there would be nothing now? The answer is surprisingly simple, despite that even very smart people stumble upon this obvious fact. The answer is simply that you can not extract something from nothing. An absolute law of science and logic is ex nihilo nihil fit (out of nothing, nothing comes). Nothing can not produce anything. Nothing you can not laugh, sing, mourn, work, dance or breathing. And in no way you can create.Nothing can not do anything because nothing is. Does not exist. It has absolutely no power because it is not.
For something out of nothing would have to possess the power of self-creation. You should be able to create itself, to be brought into existence. But this is clearly absurd. For something to create or produce itself it needs to be before it. But if something is already, you do not need to be created.
To create itself, something should be and not be, should exist and not exist at the same time and in the same direction. This is a contradiction. Violates the most fundamental of all scientific and rational laws, the law of non-contradiction.
If we know anything, we know that if something exists today, then, somehow and somewhere, there must have been something that had no beginning. I am aware that brilliant thinkers like Bertrand Russell, in his famous debate with Frederick Copelston, argued that the present universe is the result of an "infinite series of finite causes". Posits an infinite series, developed into eternity past, causing other things caused forever. What makes this idea is simply reframe the problem of self-creation to infinity. It is a fundamentally silly concept. The fact that has been proposed by smart people makes it no less silly. It's worse than silly. Silliness can be real.
But this concept is logically impossible. Russell can deny the law that nothing comes from nothing, but can not refute it without committing mental suicide. We know (with logical certainty) that if something exists now, then there must be something that had no beginning. The question now becomes knowing what or who.
There are many scholars who believe that the answer to what we find in the universe itself. They argue (as in the case of Carl Sagan) that there is no need to look beyond the universe to find something that has a beginning from which everything comes. In other words, it is not necessary to assume that there is something like "God" that transcends the universe. The universe, or something in the universe, can fulfill this role perfectly.
There is a very subtle error in this scenario. It has to do with the transcendent meaning of the term. In philosophy and theology the idea of transcendence means that God is "above and beyond" the universe in the sense that God is a being superior to other beings order. We often refer to God as the Supreme Being.
What is making the Supreme Being something other than human beings? Note that both concepts have something in common, the word being. When we say that God is the Supreme Being, we are saying it is a kind of being different from ordinary beings. What is precisely this difference? We call supreme because no beginning. He is supreme because all other beings owe their existence to him, while he does not owe its existence to anyone. He is the eternal Creator.
Everything else is the work of creation. When Carl Sagan and others say that within the universe, and not above or beyond the universe, there is something that has not been created, they are simply using sophistry to discuss the abode of the Creator. They are saying that what was not created live here (in the universe), and not "out there" (above or transcending the universe). But this still requires the existence of a Supreme Being. The mysterious part, from which come all created things, yet be beyond and above anything else of creation in terms of being. In other words, the existence of a transcendent Being is still required.
The more we investigate this "Creator within-universe" is more like God. It has not been created. Create everything else. It has the inherent power of being.
What is so crystal clear now is that if something exists, then there must be a Supreme Being that did exist.
The first statement of the Bible is "In the beginning God created the heavens and the earth." This text is foundational to all Christian thought. It is not only a religious statement but a rationally necessary concept.
1. Everything that exists in time and space had a beginning.
2. From nothing comes something. Nothing, nothing can do.
3. If there was nothing, so now there would be nothing.
4. Now there is something; therefore, there must be something that had no beginning.
5. Things can not create themselves because this would imply that they were before it.
6. If any "part" of the universe has not been created, then this "part" is superior or transcendent to the parties that have had a beginning.
7. A being that has not been created is paramount (is a being of a higher order created beings), regardless of where your home is.
8. Transcendence refers to a level of existence, not geography.
BIBLICAL PASSAGES FOR REFLECTION
Genesis 1, Psalm 33: 1-9, Psalm 104: 24-26, Jeremiah 10: 1-16, Hebrews 11: 3.
Our discussion of the divine decrees leads to review of its implementation, ie the work of creation pointing his start. This is the principle and basis of revelation and foundation of religious life.
The word creation is not always used in the Bible with the same meaning. In the strict sense this word denotes the work of God which produced the universe and everything in it, in part without the use of pre-existing materials, but also using materials which by their nature are inappropriate for the manifestation of his glory.
Creation is the work of the triune God, Genesis 1: 2, Job. 26: 13; 33: 4; Psalm 33: 6; Isaiah 40: 12-13; John 1: 3; 1 Cor. 8: 6; Col. 1: 15-17. Against Pantheism must hold that creation was a free act of God. That is, God did not need the material universe, Ephesians 1:11; Rev.. 4:11.
Against deism we affirm that God created the universe in such a way that depended on him forever. It is because God must hold day by day, Acts 17:28; Hebrews 1: 3.
The Bible teaches that God created the world "in the beginning", that is, at the beginning of all things temporal. Behind this "beginning" we are dealing with an infinite eternity. The first part of the creative work is we mentioned in Genesis 1: 1 and was the creation without pre-existing materials or rather creation out of nothing.
The expression "create out of nothing" is not found in the Bible, but only one of the Apocrypha, 2 Maccabees 7:28. The idea of creation ex nihilo is enclosed in the following passages: Genesis 1: 1; Psalm 33: 9; 148: 5; Romans 4: 7 and Hebrews 11: 3.
Some teach that the purpose of creation is the happiness of man. They argue that God can not be in itself the ultimate purpose of creation because God is a being in itself enough. On the contrary, man exists for God and not God to man. The Bible clearly teaches that God created the world in order to manifest His glory. Naturally this manifestation of His glory is to promote a certain admiration by the creature, but you want to contribute to their well-being, do arise in your hearts worship the Creator. Isaiah 43: 7; 60:21; 61: 3; Ezekiel 36: 21-22; 39: 7; Luke 2:14; Romans 9:17; eleven; 36; 1 Cor. 15:28; Ephesians 1: 5. 6, 12, 14; 3: 9-10; Col 1:16.
Those who refuse to accept the doctrine of creation have the following theories to explain the universe.
1. Some say that the original matter is eternal and that the universe emerged from it by chance or effect of some higher force. This theory incurs contradiction to suppose the existence of two eternal and infinite things, there's one next to the other, ie, matter and force. Such an explanation is logically impossible.
2. Others maintain that God and the universe are actually one thing and that the universe is the necessary consequence or product of divine being. This theory God removes the power of his own determination, and denies men their freedom and moral and responsible character. At the same time God the author of evil in the world.
3. Finally , some took refuge in the theory of evolution. Evolution offers no solution to explain the origin of the world, since in principle implies the existence of something that develops gradually.
God not only created a material universe but also created an angelic spirit world.
The modern liberal theology has abandoned his belief in spiritual beings. The Bible, in contrast, assumes their existence and gives them a real personality. 2 Samuel 14:20; Matthew 24:36; Jude 6; Rev.. 14:10.Some teach that angels have etheric bodies, but this is contrary to Scripture. Angels are spiritual and pure beings (although sometimes we presented in material forms), Ephesians 6:12; Hebrews 1:14, without flesh and bones, Luke 24:39, and therefore invisible, Col 1:16. Some of them are good, holy and elect, Mark 8:38;Luke 9:26; 2 Cor. 11:14; 1 Tim. 5:21; Rev.. 14:10 and others fell from their original state and consequently are evil beings, John 8:44; 2 Peter 2: 4; Jude 6.
Clearly, there are different kinds of angels. The Bible speaks of the cherubs, who reveal the power, majesty and glory of God, and keep his holiness in the Garden of Eden, the tabernacle and the temple.Genesis 3:24; Ex 25:18; 2 Samuel 22:11; Psalm 18:10.; 80: 1; 99: 1; Isaiah 37:16. We also found the seraphim mentioned only in Isaiah 6: 2, 3. 6. The seraphim are the servants of God on his throne, sing praises to Him and are always ready to do their purposes. Its purpose is to reconcile and prepare men to approach God properly.
Two of the angels know them by name. The first is Gabriel, Dan. 8:16; 9:21 Luke 1:10, 26. His special task was to communicate to men divine revelations and interpreted. The second is Michael, Daniel 10:13, 21; Jude 9; Rev.. 12: 7.
In the letter of Judas called Archangel. It is a brave fighter who fights, battles against the enemies of God of His people and the evil powers in the spiritual world. The Bible also mentions several general namely, principalities, powers, thrones, dominions, manors, Ephesians 1: 21; 3: 10; Col. 1: 16; 2: 10; 1 Peter 3: 22.These names denote differences in rank and dignity among the angels.
The angels worship and praise God without ceasing, Psalm 130: 20; Isaiah 6, Revelation. 5:11.
Since sin entered the world, angels serve the heirs of salvation, Hebrews 1: 14 rejoice in the conversion of sinners, Luke 15: 10, saved believers, Psalm 34: 7; 91: 11, protect small, Matthew 18:10, they are present in the church, 1 Cor. 11: 10; Ephesians 3: 10; 1 Tim. 5: 21, and lead believers to the bosom of Abraham, Luke 16: 22. They are often the bearers of special revelations from God, Daniel 9: 21-23, Zech. 1: 12-14. Impart the blessings of God to his people, Psalm 91: 11-12; Isaiah 63: 9; Dan 6: 22; Acts 5:19 and execute God's judgments against their enemies, Genesis 19: 1, 13; 2 Kings 19:35; Matthew 13:41.
Apart from the good angels there are also evil angels who rejoice to oppose God and to destroy his work.These angels were created good, but failed to retain its original position, 2 Peter 2: 4; Jude 6. We do not know exactly what his sin, but probably rebelled against God and aspired to divine authority, v. 2 Thes. 2: 4, 9. Satan, who was a prince among the angels, became the head of those who fell into sin, Matthew 25:41;9:34; Ephesians 2: 2. With his supernatural powers Satan and his hosts seek to destroy the work of God.We know that trying to blind and deceive even the elect, and give encouragement to sinners to continue in their evil ways.
In Genesis 1: 1 we find the story of the original creation of the heavens and the earth. The rest of the chapter explains what some have called the secondary creation, ie, how God carried out the world was created in six days.
It has deliberated much about whether the days of creation were ordinary days or not. Geologists and proponents of the theory of evolution tell us about long periods of time. It is true that the word "day" in Scripture does not always mean a day of 24 hours. See: Genesis 1: 5; 2: 4; Psalm 50: 15; Ecclesiastes 7: 14;Zech. 4:10. However, we believe that the following considerations favor interpret the days of creation as 24-hour days:
1. The Hebrew word yom (day) usually denotes an ordinary day, and unless the context otherwise requires, should be understood as a day of 24 hours.
2. Repeat the expressions "morning" and "evening" favors this interpretation.
3. It was also a day of 24 hours God separated as a day of rest at the end of creation.
4. Exodus 20: 9-11 teaches us that Israel must work six days and rest on the seventh, because the Lord made the heavens and the earth in six days and rested on the seventh.
5. It is clear that the last three days were days of 24 hours because they were determined by the relationship of the earth to the sun. Now if the past three days were 24 hours, why not the first four?
On the first day God created light and formed the day and night to separate light from darkness. This does not contradict the fact that the sun, moon and stars were created on the fourth day as the stars are not the same light but only luminaries. The work of the second day was also a separating work. God separated the upper and lower waters and established the sky. On the third day the work of separation continued separation of the sea and the dry land. God also established on this day the plant kingdom, trees and plants.
By the power of His Word God he made the earth to bring forth flowerless plants, vegetables and fruit each according to his seed trees and class. On the fourth day God created the sun, moon and stars for various purposes, ie, to divide the day from the night, be signs of weather conditions, regulate the succession of days, months and years and seasons, but also for land ports.
The work of the fifth day was the creation of birds and fish, the inhabitants of the air and water. Finally, the sixth day marked the climax of the creative work. God created the higher animals, and as a crown of this creation put the man made in the image of God. The man's body was made from the dust of the earth, but his soul was the result of the immediate creation of God. On the seventh day God rested from his work and was glad to see it.
Note the parallel between the work of the first three days and the last three:
1. Creation of light.
2. Creation of expansion and separation of the water.
3 . Separation of water and dry land and preparing it to be the room of animals and man.
4. Creating ports.
5. Creating the birds of the air and the fish of the sea.
6. Creation of the wild animals, cattle and reptiles, and finally man.
Evolutionists try to replace the biblical origin of creation for their own views and theories. They say that all species of plants and animals, including man, and that the different manifestations of life such as intelligence, morality and religion were developed by a natural process perfect, simply as a result of the forces of nature. However, such a theory is just a guess and has innumerable errors. In addition it is in serious conflict with the account of creation found in the Bible.
1. Genesis 1: 1. "In the beginning God created the heavens and the earth."
2. Psalm 33: 6. "By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth."
3. John 1: 3. "All things were made by him; without him nothing being done was done. "
4. Hebrews 11: 3. "By faith we understand that the worlds were framed by the word of God, so that what is seen, what he was not seen."
1. Isaiah 43: 6-7. "Bring ... all called by my name; for my glory I grew up, the trained, and did. "
2. Psalm 19: 1-2. "The heavens declare the glory of God, and the firmament sheweth his handywork."
3. Psalm 148: 13. "Praise the name of Jehovah, for his name alone is excellent; His glory is above earth and heaven".
1. Psalm 103: 20. "Bless the Lord, you his angels, you mighty. That you may fulfill his word, obeying the voice of his word. "
2. Hebrews 1:14. Are they not all ministering spirits, sent to minister for them who shall be heirs of salvation?
3. Judas 6. "And the angels which kept not their first estate , but left their own habitation, reserved under darkness in eternal bonds until the judgment of the great day."
1. Genesis 1: 1. "In the beginning God created the heavens and the earth."
2. Exodus 20:11. "For in six days the Lord made heaven and earth, the sea and all that is in them, and rested the seventh day: wherefore the Lord blessed the Sabbath day and hallowed it ."
1. In what sense the word is used to "create" in Psalm 51:10; 104: 30; Isaiah 45: 7?
2. Can we say that Genesis 1:11, 12, 20, 24, favor the theory of evolution? See also Genesis 1:21, 25; 2: 9.
3. What do the following passages teach us about the sin of the angels? 2 Peter 2: 4; Jude 6; see also 2 Thessalonians 2: 4-12.
A. After God had made all other creatures, he created man, male and female, with rational and immortal souls, making them fit for life with God for which they were created: Gn. 1:27; 2: 7; Stg. 2:26; Mt. 10:28; Eq . 12: 7.
B: Being made in the image of God, in knowledge, righteousness and holiness of truth: Gn. 1: 26,27; 5: 1-3;9: 6; Ec 7:29.; 1 Corinthians 11: 7; Stg. 3: 9; Col. 3:10; Eph. 4:24.
C. Having the law of God written in their hearts, and power to fulfill it, and yet, with the possibility of transgressing, they are having been left to the liberty of their own will, which was mutable: Ro. 1:32; 2: 12a, 14-15; Gn. 3: 6; Ec 7:29.; Ro. 5:12.
He is having considered the doctrine of God we pass to the study of the doctrine of man, which is the crown of God's work.
The most common point of view is that man is composed of two parts, body and soul. Such a belief is in harmony with human feeling and also with the Scriptures that speak of man as a being composed of "body and soul". Matthew 6:25; 10:28 either "spirit and body", Ecclesiastes 12: 7; 1 Corinthians 5: 3, 5. Some believe that the words "soul" and "spirit" denote different elements and therefore man is "body, soul and spirit." See 1 Thessalonians 5:23.
Instead, it is clear that the words "soul" and "spirit" are used synonymously. Death is described us as a "get out of the soul" Genesis 53:18; 1 Kings 17:21 and other times and leaving the spirit, Luke 23:46; Acts 7:59. The dead are called "souls" in some cases, Revelation 9: 6 and 20: 4, but in other cases of "spirits", 1 Peter 3:19 and Hebrews 12:23. These terms denote the spiritual element of man seen from different viewpoints. As a "spirit" is the principle of life and action that controls the body, and as a "soul" is the personal subject who thinks, feels, wants and origin of the affections.
There are three different views on the origin of the human soul.
Some teach that human souls existed in a previous state and that something happened which explains its present condition. For some such hypothesis it has helped them explain the fact that man is born in sin, but that opinion has been generally discarded.
According to those who believe that man derives his soul, the soul of their parents. This is the common opinion in the Lutheran Churches. Their arguments are that there is in any place an account of the creation of the soul of Eva and elsewhere in the Bible spoken of descendants as being in the loins of their fathers, Genesis 46:26; Hebrews 7: 9-10. It favors such an opinion that in humans and even animals there are features family moving from the old to the young, and in the case of men, the children inherit from their parents the sinful nature, something that has more to do with the soul with the body.
However, such an opinion is faced with serious difficulties, as it makes the creators fathers of their children in a sense, or assumes that the human soul can be divided into several parts. It also jeopardizes the doctrine of the sinless nature of Christ.
Creationism holds that the soul is the direct creation of God in a time that can not be accurately determined. The souls are created pure but contaminated with 'sin before birth by contact with sin plaguing humanity. This review is very common among Reformed churches.
In favor of it we find that the Bible assigns different origins to body and soul, Ecclesiastes 12: 7; Isaiah 42: 5; Zechariah 12: 1; Hebrews 12: 9. In addition it harmonizes well with the spiritual nature of the soul and the sinless nature of Jesus.
But it also has its difficulties because it does not explain the origin of peculiarities and hereditary characteristics, and for some it may seem that makes God the author of sinful.
The man, according to the Bible, was created in the image and likeness of God. Genesis 1:26 teaches that God said, "Let us make man in our image, after our likeness." Both words "image" and "likeness" denote the same thing and prove the following passages are used synonymously: Genesis 1:26, 27; 5: 1; 9: 6; 1 Corinthians 11: 7; Colossians 3:10; Santiago 39. The word "likeness" probably denotes that this picture is much the same or similar. There are several opinions about the image of God in man:
THE ROMAN CATHOLIC CHURCH .
Roman Catholics are the image of God in certain natural gifts that man possesses, such as the spirituality of the soul, free will and immortality. At that God adds another supernatural gift called original justice to repress the lower nature. This, they say, is the image of God in man.
Lutherans are not completely agree with each other on the point, but the opinion more generally accepted is that the image of God consists in those spiritual qualities that were given to man during creation, ie, true knowledge, righteousness and holiness. At such is called original justice. But such a view is too narrow and restricted.
Reformed distinguish between natural image and the moral image of God. The first is much broader and covers the moral, rational, spiritual and immortal human being. Such an image was obscured but not destroyed by sin. The moral image of God is used in more restricted to express true justice, knowledge and holiness that man lost by original sin sense.
These features are restored in Christ, Ephesians 4:24 and Colossians 3:10. Since man retained the image of God in the broadest sense it can even be called bearer of God's image; Genesis 9: 6; 1 Corinthians 11: 7;15:49; James 3: 9.
God immediately established a covenant with man. This original pact has been called the covenant of works.
1. In Rom. 5: 12-21 Paul draws a parallel between Adam and Christ. In Adam all die, so in Christ over all those who are His receive life. This. It means that Adam was the representative head of all men now as Christ is the head and representative of all who are yours.
2. In Hosea 6: 7 we read: But they, like Adam, have transgressed the covenant. Adam's sin is called a transgression of the covenant.
1. The parties. Any agreement is always an agreement between two parties. Here are the triune God, Lord and Ruler of the universe and Adam as representative of the human race. Since these two parts are very unequal, the pact is more of a tax man arrangement.
2. The promise. The covenant promise is a promise of life in its highest meaning, life above all possibility of death. This life is what believers now receive through Jesus Christ, the second Adam.
3. The condition. The condition of the covenant was absolute obedience. The positive command not toeat from the tree of knowledge of good and evil, was nothing less than a test of such obedience.
4. Punishment. The punishment was death in its broadest sense, physical, spiritual and eternal death.This is not only the separation of body and soul but also the separation of soul and God.
5. The sacraments. The Tree of Life was in all likelihood the only sacrament of this covenant, if it can be called with the name of sacrament. In this sense it was a symbol and seal life.
Arminians maintain that this covenant was completely abolished, but that view is not correct. Demands perfect obedience are still in force for those who do not accept the righteousness of Christ, Leviticus 18: 5;Galatians 3:12. Although man can not fulfill such justice, the condition remains the same. However, it does not apply to those who are in Christ Jesus because He fulfilled the demands of the law in place. Also the covenant of works ceased to be a way of life, and remained deprived of its power after the fall of man.
1. The elements of human nature.
A. Matthew 10:28. "And do not fear those who kill the body but can not kill the soul: but rather fear him who can destroy both soul and body in hell."
B. Romans 8:10. "But if Christ is in you , the body indeed is dead because of sin; but the Spirit is life because of righteousness."
2. The creation of the soul.
A. Ecclesiastes 12: 7. "And the dust return to the earth as it was, and the spirit returns to God who gave it."
B. Hebrews 12: 9. "Moreover, we had to chasten parents of our flesh, and reverence. Why not better obey the Father of spirits and live? "
3. The creation of man in the image of God.
A. Genesis 1:27. "And God created man in his image, in the image of God he created him; and male and female he created them . "
B. Genesis 9: 6. "Whoever sheds the blood of man, by man shall his blood be shed; for in the image of God he made man. "
4. The man has something of the image of God.
A. See the above verse, Genesis 9: 6.
B. James 3: 9. "With it we bless the Lord and Father, and with it we curse men, who are made in the likeness of God."
5. The restoration of the image of God in man.
A. Ephesians 4:24. "And put on the new man who is created according to God in righteousness and holiness of truth."
B. Colossians 3: 10. "And put on the new man , which is renewed in knowledge after the image of him that created".
6 . The covenant of works.
A. Hosea 6: 7. "But they like Adam have transgressed the covenant."
B. 1 Corinthians 15:22. "For as in Adam all die, even so in Christ shall all be made alive"
1. How can we explain those passages that seem to teach that man consists of three elements? See 1 Thessalonians 5:23; Hebrews 4: 12; compare Matthew 22:37.
2. Does the man 's dominion over the rest of creation is likewise part of the image of God? Genesis 1:26, 28; Psalm 8: 6-8; Hebrews 2: 5-9.
3. What signs a pact can be found in Genesis 2 and 3?
Doris Day sang a popular song called "(It) will be will be". At first glance, the theme of this song seems to convey a kind of fatalism that is depressing. Islamic theology frequently says about a specific event: "This is the will of Allah."
God's sovereign authority over His creation and everything in it is a very important theme in the Bible.When we refer to the will of God we do, at least three different ways. The broader concept known as the secret decretal, or sovereign will of God.
Theologians use this term to refer to the will of God through which sovereignly ordains everything that takes place. As God is sovereign and His will can not be frustrated, we can be sure that nothing happens outside their control. At least, should "allow" no matter what happens. But even when God passively permits things to happen, choose enable them to the extent that always has the power and the right to prevent and intervene in the actions and events of this world. To the extent that allows things to happen, "is disposing" of them in this regard.
Although the sovereign will of God is often unknown to us until it has been completed, there is one aspect of his will that we find very clear His preceptive will. God reveals his will through his holy law. For example, it is the will of God not steal; to love our enemies; we repent; be holy. This aspect of the will of God has been revealed to us in His Word and in our consciences, in which God has written His moral law upon our hearts.
Its laws, whether those found in Scripture or in our hearts, are fully applicable. We have no authority to violate their will. We have the power or ability to distort the preceptive will of God, but never have the right to do so. Nor is it an excuse for sinning disculpemos us, saying, "(We) will be will be". May be the secret and sovereign will of God that we "allow" sin, by stating that his will be done through sinful acts of people.
God ordained that Jesus was betrayed by instrument betrayal of Judas. But this does not make the sin of Judas in lower Judas betrayal or less evil. When God "allow" transgress his preceptive will, we must not understand this permission in a moral sense, to give us a moral right. His permission gives us the power of sin, but not the right to sin.
The third way the Bible speaks of God's will is regarding the disposition of God's will. This will describes God's attitude. We define what pleases God. For example, God does not delight in the death of the wicked, but has decreed death or evil. The supreme delight of God is in his own holiness and justice.
When God judges the world, it delights in vindicating his own righteousness and justice, but not pleased for having avenged, to say it in a way, of those who were to receive their judgment. God is pleased when we find our pleasure in obedience. It dislikes, and much, when we are disobedient.
Many Christians are concerned, and they even obsess, to find the "will" of God for their lives. If the will we are looking for is your secret will, hidden, or decretal, then our search will be fruitless. The secret counsel of God is a secret that belongs. He has not liked it known to us. Far from being a sign of spirituality, the search for the secret will of God is inexcusable to what God is proprietary invasion. The secret counsel of God is not our business. That is why the Bible assumes, in part, a very negative position with respect to diviners, necromancy, and other forms of prohibited practices.
We must be wise and follow the advice of John Calvin when he said: "When God closes His holy mouth, keep insisting."
The true sign of spirituality is found in those who seek to know the will of God revealed in His preceptive will. It is the pious person who meditates on God's law day and night. As we seek the "guidance" of the Holy Spirit, it is essential to remember that the Holy Spirit guides us above all to justice. We are called to live our lives according to every word that comes from the mouth of God.
The revealed will of God must be our occupation; even, actually it should consist of the main occupation of our lives.
1. The will of God means three things:
(A) The decretal sovereign will is the will by which God makes all his decrees and ordinances are fulfilled. This will be secret until the moment it happens.
(B) The preceptive will is the law or the commandments revealed by God. We have the ability to transgress, but not the right.
(E) The arrangement will describe the attitude or disposition of God. It reveals what pleases God.
2. The human sin has the sovereign "permission" of God but has no moral approval.
BIBLICAL PASSAGES FOR REFLECTION
John 19:11, Romans 9: 14-18, Ephesians 1: 11 , Colossians 1: 9-14, Hebrews 6: 13-18, 2 Peter 3: 9
A. Besides the law written in their hearts, received a command not to eat from the tree of knowledge of good and evil; and, while they kept, they were happy in their communion with God and had dominion over the creatures: Gn. 1: 26.28; 2:17.
When Adam and Eve were created, they had a moral relationship with God, his Creator. They owed obedience without any inherent right to claim a reward or blessing for such obedience. In his love, mercy, and grace, however, God willingly entered into an alliance with its creatures to add a promise of blessing to His law. It was not an alliance between partners on equal terms, but an alliance that rested on the initiative of God and His divine authority.
The original covenant between God and humanity was a covenant of works. In this covenant, God required a perfect and complete obedience to his government. He promised eternal life as blessing him obedience, but humanity threatened with death if he disobeyed God's law. All human beings from Adam until today are unavoidably included in this covenant.
People can refuse to obey or even may not even recognize the existence of such a pact, but can not escape clauses. All human beings are under an agreed relationship with God, either as transgressors of the pact or as faithful followers of it. The covenant of works is the basis of our need for salvation (because we have violated) and our hope of redemption (because Christ has taken our place and complied with the terms of the covenant).
Suffice only a sin to transgress the covenant of works and become unable to repay our debt to God debtors. The fact that we, after committing although only a sin, we have some hope of being redeemed is due to the grace of God, and only God's grace.
The rewards we receive from God in heaven are also acts of grace. God is the crowning of their own gifts of grace. If Adam had been obedient to the covenant of works, there would only be achieved merit under the agreement have complied with God. As Adam sinned, God, in his mercy, he instituted a new covenant of grace that made it possible and force salvation.
There is only one man who fulfilled the covenant of works. That person was Jesus. His work as the second or the new Adam fulfilled all the terms of our original covenant with God.
The merit that managed to fulfill it is available to all who trust in Jesus. Jesus is the first person to enter heaven by their good works. We can also reach heaven by good works, good deeds of Jesus. Become "our" good works when we receive Jesus by faith. When we put our faith in Christ, God qualifies us the good works of Christ in our own. The covenant of grace fulfills the covenant of works because God freely assigns the merit of Christ in our own. By grace, then, it is that we can meet the terms of the covenant of works.
1. God established a covenant of works with Adam and Eve.
2. All human beings are inescapably committed to the covenant of works established by God.
3. All human beings have violated the covenant of works.
4. Jesus fulfilled the covenant of works.
5. The covenant of grace gives us the merits of Christ, which can satisfy the terms of the covenant of works.
Passages PAR REFLECTION
Genesis 2:17, Romans 3: 20-26, Romans 10: 5-13, Galatians 3:10.
The basic structure of the relationship that God has established with his people is the alliance. An alliance is something like a contract. While there are some similarities between alliances and contracts, there are also some important differences. It is in both cases agreements which create commitments.Contracts are consolidated from two negotiating positions on an equal footing, and both parties are free not to sign the contract.
An alliance is an agreement. However, alliances in the Bible are not usually peer. On the contrary, they follow the common pattern of treaties between sovereign and his vassals in ancient Near East. Treaties between the sovereign and his vassals (as seen in the case of the Hittite kings) were agreed between a conquering king and conquered.
There was no negotiation between the parties.
The first element of these covenants is the preamble, which identifies the respective parties. Exodus 20: 2 begins by saying: "I am the Lord thy God." God is the sovereign; the people of Israel are the vassals.
The second element is the historical prologue. This section describes what the sovereign (or Lord) has done to deserve loyalty, as having freed the Hebrews from slavery in Egypt. In theological terms, this is the section of grace.
In the next section, detailing what the Lord require of those under his government. In Exodus 20, these requirements are the Ten Commandments. Each of the commandments was considered a moral commitment throughout the community that made the pact.
The final part of this type of agreement details the blessings and curses. The Lord describes the benefits that correspond to the vassals to abide by the terms of the covenant.
Find an example of this in the fifth commandment. God promises the Israelites that their days will be long in the Promised Land if they honor their parents. The pact also describes the curses that will come if the people do not meet their responsibilities. God warns Israel will not free of guilt if you do not honor your name.
This basic scheme is also evident in God's covenants with Adam, Noah, Abraham, Moses, and Jesus in the covenant with his church.
In biblical times, alliances were ratified with blood. It was a custom for both sides of the alliance pass between dismembered animals, as evidence of the agreement on the terms of the covenant (see Jeremiah 34:18).
An example of this type of alliance in Genesis 15: 7-21 where God made certain promises to Abraham, which were ratified by the sacrifice of animals. In this case however, it was only God who passed between those pieces, thereby indicating that he was committing by a solemn oath to fulfill the alliance.
The new covenant, the covenant of grace was ratified by the bloodshed of Christ on the cross. In the center of this alliance is God's promise of redemption. God has not only promised to redeem all who trust in Christ, but sealed and confirmed that promise with the most sacred of all votes. We serve and worship a God who gave himself for our full redemption.
The elements of a covenant are as follows:
1. The preamble identifies the sovereign.
2. The historical prologue describing the history of the relationship between the parties.
3. The terms: the terms of the agreement are detailed.
4. The oaths / vows: promises that commit the parties to comply with the terms of the covenant.
5. Penalties: blessings and curses (rewards and punishments) to be executed by save or break the covenant.
6. Ratification: the seal of the covenant with blood; ie animal sacrifice and death of Christ.
BIBLICAL PASSAGES FOR REFLECTION
Genesis 15, Exodus 20 Jeremiah 31: 31-34, Luke 22:20 Hebrews 8 Hebrews 13: 20-21.