THE FINAL JUDGEMENT
A. God has appointed a day in which he will judge the world in righteousness by Jesus Christ, to whom all power and judgment has been given by the Father: Acts. 17:31; Jun. 5:22, 27.
B. On that day not only the apostate angels shall be judged 1 Corinthians 6: 3; Jud. 6.
C. but also all the people who have lived on the earth appear before the tribunal of Christ: Mt. 16:27; 25: 31-46; Acts. 17:30, 31; Ro. 2: 6-16; 2 Thes. 1: 5-10; 2 Peter 3: 1-13; Ap . 20: 11-15.
D. to account for their thoughts, words and actions, and to receive according to what they have done while in the body, whether good or bad: 2 Cor 5:10; 1 Cor 4: 5; Mt. 12:36.
A. God's purpose in establishing this day is the manifestation of the glory of his mercy in the eternal salvation of the elect, and his justice in the eternal damnation of the reprobate, who are wicked and disobedient: Ro. 9: 22, 23.
B. for then the righteous will enter into eternal life and receive the fullness of joy and glory with eternal rewards in the presence of the Lord; but the wicked, who do not know God and do not obey the gospel of Jesus Christ, they shall be cast into eternal torment and punished with everlasting destruction from the presence of the Lord and from the glory of his power: Mt. 18: 8; 25: 41.46; 2 Thes. 1: 9; I have 6: 2;Jud. 6; Rev. 14:10, 11;. Lc. 3:17; Mark 9: 43.48; Mt. 3:12; 5:26; 13: 41,42; 24:51; 25:30.
A. As Christ wants us to be totally convinced that there will be a Day of Judgment, both to deter all men from sin: 2 Corinthians 5:10, 11.
B. to be of greater consolation of the godly in their adversity: 2nd Ts. 1: 5-7.
C. and also wants men do not know when will that day, for relinquishing all carnal security and are always looking for they know not what time shall the Lord: Mr. 13: 35-37; Lk. 12: 35-40.
D. and are always ready to say: Come, Lord Jesus; come quickly, Amen: Ap. 22: 20
Another important concomitant of Christ's return is the final judgment will be of a general nature. The Lord comes again with the precise purpose to judge the living and record each individual to his eternal destiny.
The doctrine of the general and final judgment was from the earliest times of the Christian era related to the resurrection of the dead. The general opinion was that the dead would rise to be judged according to the deeds committed in the body. The certainty of this trial was accentuated as a solemn warning. This doctrine and more dominant idea was that this trial would be accompanied by the destruction of the world.
As a whole, the Fathers of the early Church did not speculate much about the nature of the final judgment but Tertullian is an exception. Augustine sought to interpret some of the figurative statements of Scripture regarding trial. In the Middle Ages the Scholastics discussed the matter in great detail. They also believed that the resurrection of the dead would be immediately followed by the general judgment, and that this would mark the end of human time.
In that general sense all rational creatures will be presented at trial, and it will bring a general statement of the facts of each well of the good and the bad.
Christ will be the judge, but others will be associated with Him in judgment; however, not as judges in the strict sense of the word. Immediately after the trial there will be a universal conflagration. Here we leave out of consideration some of the other details.
The Reformers part of this concept in general, but added little or nothing to the dominant concept. The same view is found in all Protestant denominations which explicitly state that there will be a day of judgment at the end of the world, but not go into detail. This has been the official concept of the churches until the present time. This does not mean that other concepts find expression. Kant's categorical imperative inferred the existence of a supreme judge to straighten all errors.
Some were not inclined to accept the moral constitution of the universe, or believe that! history was moving towards a moral ending, and thus denied the future judgment. Von Hartmann gave this idea a philosophical construction. In the amplitudista modern theology, with its emphasis on the fact that God is immanent in all processes of history, there is a strong tendency to consider the primary judgment, if God is with men not intermittency or suspension is none of the attributes of your Being. therefore, the judgment is no more true in the future than in the present.
As far as God is its author, the judgment is so constant and perpetual as its action in human life.Postpone the trial for a future time is bad public understand justice as if he could be asleep or suspended, completely tied to the external conditions. On the contrary, the sphere of justice must be sought not primarily outside, but inside.
Dispensationalists believe wholeheartedly in the future judgment, but judgments in plural speak.According to them there will be a trial in the Parousia, another in the revelation of Christ and yet another at the end of the world.
The final judgment spoken of in the Bible can not be considered as a spiritual, invisible and endless process, as if it were identical with God's providence in history. This is not to deny the fact that there is a provincial judgment of God in the events in individuals and nations, although not always recognized as well.
The Bible teaches us clearly that God, so far, visit evil with punishment and reward good with blessings, and these punishments and rewards are positive in some cases; but other examples are listed as natural and providential result of evil committed or well done, Deut. 9: 5; Sal 9:16.; 37: 28; 59: 13; Prov. 11: 5; 14: 11; Isa. 32:16, 17; Lam. 5: 7.
Human consciousness also testimony to this fact. But it is also clear in Scripture that God's judgments in the present life are not final. Sometimes evil continues without due punishment, and it is not always rewarded with the promised blessings in this life. The evil days of his requirements, and that we walk mournfully before the Lord of hosts? Therefore we say now: Blessed are the proud and those who work wickedness are not only friends were struggling with the problem of suffering of the righteous, and so was Asaf also in Psalm 73..
The Bible teaches us to look to the final judgment regarding it as the definitive answer from God to all these problems, as the solution of such problems, and as the removal of all the apparent discrepancies of this, Matt. 25: 31-46; John 5: 27-29; Acts. 25:24; Rom. 2: 5-11; Heb. 9:27; 10:27; Fart II 3: 7; Rev.. 20: 11-15.These passages do not refer to a process, but a very definite event taking place at the end of time. It is explained as accompanied by other historical, such as the coming of Jesus Christ events, the resurrection of the dead and the renewal of heaven and earth.
According to Schleiermacher and many other German scholars the biblical descriptions of the final judgment must be understood as symbolic indications of the fact that the world and the church will eventually separate. This explanation serves to evaporate the whole idea of a forensic judgment! public determination of the final state of man. It is an explanation that certainly does not do justice to the strong statements of Scripture about the future judgment considered a formal, public and final declaration.
The Schelling said that "the history of the world is the judgment of the world" contains an element of truth without doubt. As indicated in the above, there are manifestations of retributive justice of God in the history of nations and individuals.
The rewards or punishments may be of a positive nature, or may be the natural result of right or wrong.But when amplituditas many scholars claim that divine judgment is entirely immanent and is determined entirely by the moral order of the world, certainly do not do justice to the explanations of Scripture.
His will of God as idle, which only seeks and approves the distribution of rewards and punishments.Completely destroys the idea of judgment as an outward and visible event, which will take place on a defined future time.
In addition, it can not satisfy the longings of the human heart for the perfect justice. Historical judgments are always partial around, and sometimes leaves the impression on men to be a travesty of justice. There has always been and still there is time for the perplexity of Job and Asaph.
Current premillennial future and speak of three different judgments. distinguished:
1. A trial of the resurrected saints and living in the Parousia or second coming of the Lord, which continue to publicly vindicate the saints, rewarding each according to his works and pointing their respective places the) future Millennial kingdom .
2. A judgment in the revelation of Christ (the Lord 's day) immediately after the great tribulation, which, according to the dominant concept, the Gentile nations will be judged as nations} according to the attitude they have taken towards the evangelising rest of Israel (the brethren of the Lord). The entry of these countries into the kingdom depends on the outcome of the trial. This is the judgment that is mentioned in Matt. 25: 31-46. It is separated from the first trial for a period of seven years.
3. A judgment of the wicked dead before the great white throne, described in Revelation. 20: 11-15. The dead are judged according to their works, and this determines the degree of punishment they willreceive. This trial will be a thousand years after the previous one . It should be noted, however, that the Bible always speaks of coming judgment as a single event. It teaches us to look forward, not backto the days of the trial, but a day.
Premillennialists feel the force of this argument, because retort that should be a day for a thousand years. In addition, there are passages in the Bible that it follows with apparent abundance that the righteous and the wicked appear in court together for a final separation, Mat. 7:22, 23; 25: 31-46; Rom. 2: 5-7; Rev.. 11:18; 20: 11-15. In addition, it should be noted that the judgment of the wicked is represented as a concomitant of paurosia and revelation, II Thess. 1: 7-10; II Pet. 3: 4-7.
And finally, it should be remembered that God does not judge nations as nations when it comes eternal consequences, but only individuals; and a final separation of the righteous and the wicked may not be possible until the end of the world. It is hard to see how anyone could give a consistent and tolerable Mat interpretation. 25: 31-46, except on the assumption that the judgment referred to is the universal covering all men, and that they are judged, not as nations, but as individuals. Until Meyer and Alford are counted as premillennial believe that this is the only sustainable exposure.
Some consider that the final judgment is entirely unnecessary because the fate of each man is determined at the time of his death. If a man sleeps in Jesus is already saved; and if he dies in his sins, he is already lost. Since the matter is already defined, any subsequent judicial inquiry is needed, and therefore, the final judgment is entirely superfluous. But the certainty of future judgment does not depend on the concept of need.
God teaches us clearly in His Word that there will be a final judgment, and this defines the problem for all who recognize the Bible as the ultimate rule of faith. Furthermore, it is entirely wrong! the assumptions on which this argument is developed, ie, that the final judgment will serve to define what should be the future state of man.
It will rather to draw back before all rational creatures declarative glory! God in a forensic formal act, which magnifies the one hand holiness and justice of God, and on the other, his grace and mercy. It must also be remembered that the judgment of the last day will differ in more than one respect, of which there when the death of each individual arrives. It will not be secret, but public; not correspond to the soul around, but also the body; will not refer to a single individual, but to all men.
Naturally, the final judgment, like all works ad extra of God, is the work of the Triune God, but the Bible attributes particular to Christ. Medianera Christ in his future capacity will judge, Mat. 25:31, 32; John 5:27;Acts. 10:42 17:31; Phil. 2:10; II Tim. 4: 1.
Passages like Matt. 28:18; John 5:27; Phil. 2: 9, 10, left abundant evidence that the honor to judge the living and the dead was conferred Mediated Christ as reward for his atoning work and as part of its exaltation. This can be considered as one of the highest honors of his royalty. In his capacity as judge, too, Christ's saving his people to the last: Complete the redemption of them; It justifies publicly, and removes from them the ultimate consequences of sin.
In passages like Matt. 13:41, 42; 24:31; 25:31, it may be inferred that the angels will help in this great work. Clearly, in some sense saints they sit and judge with Christ, Ps. 149: 5-9; 1 Cor. 6: 2, 3; Rev.. 20: 4. It is difficult to say precisely what this involves. It has been interpreted that the saints condemn the world through their faith, in the same way that Ninevite condemn the unbelieving cities of the days of Jesus; or only concur with Christ to judgment.
But the argument of Paul in I Cor. 6: 2, 3 seems to require something more than this, because none of the two suggested interpretations prove that the Corinthians were able to judge matters that arose in the church. Although it can not be expected of the saints who know all who appear in court, nor can apply penalties, but will have some active participation in the trial will Christ, though it is impossible to say precisely what will be that part.
Scripture contains clear indications that at least two parts will be judged. It is evident that the fallen angels appear before the tribunal of God, Mat. 8: 29; 1 Coro 6: 3; Fart II 2: 4; Jude 6. Satan and his demons will find their final condemnation in the day of judgment. It is also perfectly clear that every individual of the human race will have to appear before the throne of judgment, Eccles. 12:14; Ps. 50: 4-6; Mat. 12:36, 37; 25: 32; Rom. 14:10; II Cor. 5:10; Rev.. 20:12.
These passages certainly leave no room for the concept of the Pelagians nor of those who go after them, that the final judgment will be limited to those who have enjoyed the privileges of the gospel. Nor they favor the idea of those sectarians who argue that the righteous will not be my word and believes him who sent me has eternal life and not come into judgment, but has not come to damning judgment.
However, sometimes it is objected that the sins of believers, who are already forgiven certainly not be made public at that time; but Scripture leads us to expect that itself will be published, 'although, therefore, will be revealed as sins forgiven. Men will be judged for every idle word, Matt. 12:36, and every secret thing, Rom. 2:16; 1 Cor. 4: 5, and there is no doubt that this is limited to the wicked indication.
Furthermore is perfect evidence with passages like Matt. 13:30, 40-43, 49; 25: 14-23, 34-40, 46, that the righteous appear before the judgment seat of Christ. It is more difficult to determine, if the good angels are subject to final judgment in any sense of the word. Dr. Bavinck is inclined to infer from 1 Cor. 6: 3 it will itself; but this passage does not prove the point. I would if the word was preceded by aggelous And this, especially as the angels are depicted clearly nothing as ministers of Christ in relation to the day of judgment, Mat. 13:30, 41; 25:31; II Thess. 1: 7.8.
Although the time of future judgment can not be determined at all, it can be fixed relatively, ie in relation to other eschatological events. It is clearly the end of the present world, because judgment will be passed over the entire life of every individual, Mat. 13: 40-43; II Pet. 3: 7. It will also be one of the concomitants of the coming (parousia) of Jesus Christ, Matt. 25: 19-46; II Thess. 1: 7-10; II Pet. 3: 9, 10, and will continue immediately after the resurrection of the dead, Dan. 12: 2; John 5:28, 29; Rev.. 20:12, 13.
The question whether immediately precede or coincide with, or continue immediately to heaven and the new earth can not be placed on scriptural basis conclusively, Rev. 20:11 seem to indicate that the transformation of the universe will take place when the trial begins; II Peter 3: 7, the two synchronized;and Revelation. 21: 1 that the renewal of heaven and earth will follow the trial. We can talk about them any more in a general sense as concomitant. It is equally impossible to determine the exact duration! Del infer from these passages, and the like, which is a day exactly 24 hours, as in the Bible more than an indefinite sense.
However, on the other hand, the interpretation of some of the premillennial, that is a designation of all full millennial period can not be considered as plausible. When the word day is used to denote a period, it is one, which as a whole is defined by some special features, usually characterized completely by the tribulation, and "the day of salvation" is the period distinguished by full, due to the outstanding offer favor or grace of God.
And it certainly can not be said that the millennium of the premillennial period, but begins and ends with judgment, is completely a period of trial. It is rather a period of joy, of righteousness and peace. The outstanding feature of it is certainly not the trial.
Obviously, the measure by which the saints and sinners will be judged will be the revealed will of God.This will not be the same for everyone. Some have been more privileged than others, and this naturally increases your responsibility, Mat. 11: 21-24; Rom. 2: 12-16. This does not mean that there will be different conditions of salvation for different kinds of people.
For all those who appear in court to enter heaven or exclusion of it will depend on who they are clothed with the righteousness of Jesus Christ. But there will be varying degrees of blessing in heaven as punishment in hell. And these grades will be determined by what was done in the flesh, Mat. 11:22, 24;Luc. 12:47, 48; 20: 47; Dan. 12: 3; II Corinthians 9: 6.
The Gentiles will be judged by the law of nature, inscribed in their hearts; the Israelites of the old dispensation, by the revelation of the Old Testament, and nothing else for it; and those who have enjoyed the light of the Gospel in addition to the light of nature and the revelation of the Old Testament, will be judged according to the greater light they received. God will give each man his due.
We must distinguish here:
God will take knowledge of the status of all past events of human life, including even the secret thoughts and intents of the heart. This is explained in the Bible symbolically as opening books, Dan. 7:10; Rev.. 20: 2. Peeps days of Malachi spoke of a book written memoirs before God, Mal 3:16.. It is a figurative description that is added to complete the idea of judgment.
Generally, a judge has the book: Law and report those presented before him. In all probability, the figure in this case refers simply to the omniscience of God.
Some speak of the Book of the Word of God as the statute book, and the memoir as the book of predestination; the private report of God. But it is very doubtful that we particularize that way.
There will be a promulgation of the judgment. The day: the trial is the day of wrath and revelation of the righteous judgment of God, Rom. 2: 5. Everything has to be revealed before the judgment of the supreme court, II Cor. 5:10.
The sense of justice demands it. The pronounced sentence on each person will not be secret, not be known for that person around, but be proclaimed publicly, so that, at least, those who are interested in knowing. Thus justice and grace of God will shine in all its glory.
The judgment of the righteous will bring eternal blessings, and the wicked eternal misery. The judge will divide humanity into two parts, as a shepherd separates the sheep from the goats, Mat. 25:32 et seq.
In view of what will be said about the final state, in the next chapter, no longer we have to add it here.
The final judgment determines, and therefore naturally leads to the final state of those who appear before the judgment seat. His final state will be of eternal misery or eternal bliss.
There are especially three points that deserve consideration here.
Obviously, there is in today's theology is a tendency among some circles, to banish the idea of eternal punishment. Annihilationists, which are still represented in sects like the Adventists and the millennial dawn and lawyers conditional immortality, deny the continued existence of the wicked, and therefore considered unnecessary a place for eternal punishment.
Amplitudista in modern theology the word purely subjective, as men can be found even if they are still on earth, and that will become permanent in the future. But this interpretation is indeed not do justice to the data of the Bible. There is no room for reasonable doubt about the fact that the Bible teaches the continued existence of the wicked, evil. 24: 5; 25:30, 46; Luc. 16: 19-31.
In addition certainly always use local terms. Gehenna calls the place of torment, a derivative of the Hebrew ge (earth, or valley) and hinnom or hinnom beney name, ie Hinnom or children of Hinnom. This name was originally applied to a valley located southwest of Jerusalem. It was the place where the wicked idolaters sacrificed their children to Molech by making them pass through the fire.
Hence it was considered unclean and in later days tophet (spit), as an openly despicable region. The fires were constantly burning there to consume the waste of Jerusalem.
As a result it became a symbol of the place of eternal punishment. Wrong. 18: 9 speaks of ten geennan pure tou, fire place, and this strong expression was used synonymously with aionion to pour to the eternal fire, the previous verse.
Rev.. 20:14, 15, which used the well. The fact that the foregoing terms are all local designations, we can infer that hell is a place. In addition, local expressions are generally used in conjunction with it. The Bible speaks of those who will be excluded from heaven, the description in Luke 16: 19-31 is the local.
It is impossible to determine with any accuracy, what will be the coming punishment of the wicked, and agree to talk cautiously about the matter.
1. Positively, can be said to consist of a total absence of God's favor
2. An endless restlessness of life resulting from the stranglehold of sin.
3. Penalties and real suffering in body and soul;
4. Subjective punishment as torments of conscience, anguish, despair, weeping and gnashing of teeth, Mat. 8:12, 13:50; . Marc 9:43, 44, 47, 48; Luc. 16:23, 28; Rev.. 14:10; 21: 8.
Obviously there will be degrees for the punishment of the wicked. This follows from passages like Matt.11:22, 24; Luc. 12:47, 48; 20:17.
His punishment will be commensurate with their sins against the light they received. But there will, nevertheless, eternal punishment for all of them. This is clearly stated in the Bible, Matthew. 18: 8; II Thess.1: 9; Rev.. 14:11; 20:10. Some deny that there is a literal fire, as this could not affect spirits like Satan and his demons. But how can we know this?
Our bodies operate upon our souls certainly in a very mysterious way. There will be some positive punishment corresponding to our bodies. It is certainly true, nevertheless, that much of the language concerning heaven and hell to be understood figuratively.
The problem of the eternity of future punishment should, however, more special consideration because frequently denied. It is said that the words used in the period. Well, it can not be doubted that well used in some passages, but this does not prove that they always have a limited meaning.
Not the literal sense of these words. Wherever! they are used that way, are used figuratively and in such cases the figurative use follows generally from its connection. In addition, there are positive reasons to think that these words have the limited meaning in passages to which we are referring.
1. In Mat. 25:46 the same word describes the duration of both the blessing of the saints and the punishment of the wicked. If the latter is not, strictly speaking, endless, it can not be the first :; and yet many of those who doubt the eternal punishment, no doubt the eternal bliss.
2. other expressions that can not be ignored by Marc consideration are used . 9: 48. In addition, the gulf that separated the saints and sinners in the future is said to be fixed and impassive, Luc. 16: 26.
The final state of believers will be preceded by the passage of current world and the emergence removal of moving things, like things done, so they are shaken ups in a vision, Rev. 21: 1. Only after the new setting has been established, the new Jerusalem will descend from heaven from God, the tabernacle of God will dwell among men, and that the righteous will enter into eternal joy.
It occurs frequently the problem, if this is entirely a new creation, or a renewal of this. Lutheran theologians are strong mind inclined to favor the first position to appeal to II Pet. 3: 7-13; Rev.. 20:11; and 21: 1; while the Reformed theologians prefer the latter: idea, and find support for her in Sal. 102: 26, 27 Heb. 1: 10-12; and Heb. 12: 26-28.
Many also conceive of heaven as a subjective condition, which men enjoy in the present, and in the way of justice, naturally, will become permanent in the future. But here, too, it must be said that Scripture clearly presents heaven as a place. Christ ascended to heaven, which can only mean that was one place to another. It was written as our Father's house with many mansions, John 14: 1, and that description hardly accommodate a mere: condition.
In addition, it is said that believers are inside, while unbelievers are out, Matt. 22:12, 13; 25: 10-12.Scripture gives us reason to believe that the righteous will not only inherit heaven, but the whole new creation, Mat. 5: 5; Rev.. 21: 1-3.
The reward of the righteous is described as eternal life, that is, nothing but an endless life, but life in all its fullness, without any of the imperfections and disturbances of this, Matt. 25:46; Rom. 2: 7. The fullness of life is enjoyed in communion with God, which is really the essence of eternal life, Revelation. 21: 3. They see God in Jesus Christ face to face, find satisfaction in Him, rejoice in Him and glorify Him. Nevertheless, we should not think of the joys of heaven as purely spiritual.
There will be something that corresponds to the body. In a very high level will exchange and social recognition. It is also clear, according to Scripture, there will be degrees of blessing in heaven, Dan. 12: 3; II Cor. 9: 6. Our good works will be the measure of our reward of grace, though not deserve it. However, despite all this, the joy of each individual will be perfect and full.
In addition to a renewed heaven, God will make a "new earth" (2 Peter 3: 13; Rev. 21: 1). Several passages indicate that the physical creation will be renewed in a meaningful way. "The creation eagerly awaits the revelation of God's children, because he was subjected to frustration. This did not happen on its own will but by the so arranged them.
But it remains the firm hope that the creation itself will be liberated from the corruption that enslaves, in order to achieve the glorious freedom of the children of God "(Rom 8: 19-21).
But will the renewed earth only, or be completely destroyed and replaced by another new land created by God? Some passages seem to speak of an entirely new creation: The author of Hebrews (quoting Psalm 102) tells us of heaven and earth: "They will perish, but you remain forever. All of them will wear out like a garment. The shalt double as a blanket, and clothes change as moving "(Heb 1: 11-12). Then he tells us that God has promised:
"Yet once more I will shake not only the earth but also heaven" so severe as to involve "the removal of visible things that they can not be removed" (Heb 12: 26-27) shock. Peter says: "But the day the Lord will come like a thief. On that day the heavens will disappear with a roar; the elements will be destroyed by fire, and earth, with everything in it will be burned up "(2 Peter 3: 10).
A similar disclosure is found in Revelation, where John says, "and I saw a great white throne ... of the fled from earth and sky, and no place was found for them" (Rev 20: 11). On the other hand, John says: "Then I saw a new heaven and a new earth; for the first heaven and the first earth had ceased to exist, like the sea" (Rev 21: 1).
Within the Protestant world, there has been disagreement over whether the earth will be destroyed completely and replaced, or just changed and renewed. Berkhof says that Lutherans scholars have emphasized the fact that it will be an entirely new creation, while Reformed scholars have tended to emphasize those verses that simply say that this creation will be renewed.
The Reformed position seems preferable here, it is difficult to think that God completely annihilate his original creation, thus giving the devil apparently the last word and becoming scrap creation was originally (very good) (Gen 1: 31).
The above passages that speak shake and stir the ground and the first land that ceases to exist may refer to their existence in its present form, though not to its existence in itself, and even 2nd P 3: 10, which speaks elements that dissolve and earth and what is in it burning, it may not refer to earth as a planet but rather to the things of the surface of the earth (ie large part of the land and the things on the ground).
In the new heaven and the new earth will be activities and a place for our resurrected bodies, never grow old nor weaken or ill. A strong consideration in favor of this view is the fact that God made (very good) (Gen 1: 31) the original physical creation. Therefore there is nothing inherently wrong or sinful or (not spiritual) in the physical world that God made or creatures you put into it, or in physical bodies that gave us at creation.
Although sin has disfigured and distorted all these things, God will completely destroy the physical world (which would be an acknowledgment that sin has frustrated and defeated the purposes of God), but perfected the world and put it into harmony with the purposes for which originally created it.
Therefore we can expect that there, in the new heaven and the new earth there is a completely perfect world, it again (very good). And we can expect to have physical bodies again be (very good) in the sight of God, and that worked for the purposes for which He placed the man on the ground are met.
When the author of Hebrews says not (yet) we see that everything is subject to man (Heb 2: 8) implies that all things will one day be subject to us under the reign of the man Christ Jesus (note v 9) (No But we see crowned with glory and honor Jesus). This will involve her original plan of God that everything in the world is subject to human beings that He has done. In this sense, then, we (will inherit the earth) (Mt 5: 5) and reign over it as God originally intended.
For that reason, you should not assail surprise to find that some of the descriptions of life in heaven include aspects that are largely part of the physical or material creation God has made. Eat and drink in the (marriage supper of the lamb) (Rev. 22: 1). The Tree of Life produce (twelve crops per year).
There is no solid to say that these expressions are merely symbolic banquets, without any literal reference Are symbolic banquets and symbolic wines and symbolic trees of any excess royal banquets mode and the real wine and real rivers reason and real trees God's eternal plan d? These things are just some of the great aspects of perfection and ultimate goodness of the physical creation God has made.
Of course, there are symbolic descriptions in the book of Revelation, and it is inevitable that at some point not be able to decide if something should be taken symbolically or literally. But there seems hard to think that the description of the heavenly city with doors and walls and foundations is a description of something that is literal and real, "the holy city, Jerusalem, coming down out of heaven from God. It shone with the glory of God, and its brilliance was like that of a precious stone "(Rev. 21: 10-11).
"The main street of the city was pure gold, like transparent glass kings of the earth will bring their splendor. Its doors will be open all day, because there will be no night. And they take it all the wealth and honor of the nations "(Rev. 21: 21-26).
While possibly we harbor some uncertainty about understanding certain details, it seems inconsistent with this description to say that eat and drink in the new heavens and new earth, and we will carry out also other activities. Music is certainly something that stands out in the descriptions of heaven in Revelation, and we can imagine that both musical and artistic activities for the glory of God will be made.
Perhaps people will work in a variety of research and development of creation by technological means, inventive and creative, showing the full extent of its excellent creation in the image of God.
On the other hand, as God is infinite and his "greatness is unfathomable (Ps 145: 3), and as we are finite creatures never match the knowledge of God or we will be all-knowing 'can expect that for all eternity we continue to learn more about God and their relationship with creation. In this way we will continue the learning process that began in this life, in which live "worthy of the Lord" involves "grow in the knowledge of God" continually (Col 1: 10).
THE NEW BUILDING WILL NOT BE (TIMELESS »BUT WILL INCLUDE AN INFINITE SUCCESSION OF MOMENTS.
Although a popular hymn speaks of the moment "when the trumpet sounds of the Lord and the time is over," Scripture does not support that idea. Certainly in the heavenly city that receives its light from the glory of God (Revelation 21:23) will never be dark or night: "For there shall be no night" (Revelation 21:25). But this does not mean that heaven will be a place where time is unknown, or where you can not do one thing after another.
In fact, all descriptions of heavenly worship in the Book of Revelation include words a pronounced after the other in coherent sentences, and actions (such as falling before the throne of God and throw crowns before his throne) involving a sequence of events .
When we read that "the kings of the earth will bring all the riches and honor of the nations" (Rev. 21: 24-26), we see another activity that involves a sequence of events, one that occurs after the atto. And it certainly has clear implications of the fact that the tree of life producing twelve crops per year, "a month" (Rev. 22: 2). (About Rev. 10: 6 see Chapter 11)
As we are finite creatures, we can also expect to always live in a succession of moments. Just as we never reach omniscience or omnipresence of God, we never attain eternity of God in the sense of seeing all the time with the same lucidity and not live in a succession of moments or be limited by time. As finite creatures, rather live in a succession of moments that will never end.
When we consider the fact that this present creation is temporary and that our life in the new creation will last forever, we have a strong motivation for godly living and to live so that we accumulate treasures in heaven. Reflecting on the fact that heaven and earth will be destroyed, Peter says the following:
Since everything will be destroyed in this way, You Should not Live Like God Manda Following an irreproachable conduct and waiting anxiously the coming of the day of God? On that Day the heavens will be destroyed by fire, and the elements will melt with the heat of the flames. But according to His promise, we look for new heavens and a new earth in which righteousness dwells. (2nd Peter 3: 11-13)
And Jesus tells us quite plainly:
Not up for yourselves treasures On Earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, nor thieves break in and steal. For where your treasure is, there your heart will be also.(Mt 6: 19-21) '
Amid all the questions that naturally have regarding the new heavens and new earth, we can not lose sight of the fact that Scripture consistently describes this new creation as a place of great beauty and joy.
In the description of heaven in Revelation 21 and 22, this issue is confirmed again and again. It is a "holy city" (21: 2), a place prepared "as a bride beautifully dressed for her husband" (21: 2). In that place "there will be no more death or mourning or crying or pain" (21: 4). There we can "drink of the fountain of the water of life" (21: 6). It is a city that "shone with the glory of God, and its brilliance was like that of a precious stone, like a jasper stone transparent" (21: 11).
It is a city of enormous dimensions, whether the measures are understood as literal or symbolic. "I had in 2200 kilometers" and its "breadth and height were equal" (21: 16). Parts of the city are built of huge gemstones of various colors (21: 18-21).
It will be free from all evil, for "never enter into it anything unclean, nor idolaters nor deceitful, but only those who have their names written in the book of life" (21: 27). In that city also we detentaremos positions to rule over the whole creation of God, for [God's servants] "shall reign for ever and ever.
much more important to stop the physical beauty of the heavenly city, more important than the fellowship that we enjoy eternally with all the people of God of all nations and all periods of history, more important than freedom from pain and sorrow and physical, and most important rule the kingdom of God-much more important than all these things will be the fact that we are in the presence of God and we will enjoy unlimited fellowship with him suffering.
"Here, among human beings, it is the abode of God. He will dwell with them, and they shall be his people;God himself will be with them and be their God. He will wipe every tear from their eyes "(21: 3-4).
In the Old Testament, when the glory of God filled the temple, the priests could not "stand to minister" (2 Cr 5: 14). In the New Testament, when God's glory surrounded the shepherds in the field outside Bethlehem "the glory of the Lord shone round, and were filled with fear" (Lk 2: 9).
But in the heavenly city we will be able to cope with the power and sanctity of the presence of the glory of God. "The city does not need the sun or moon to shine, for the glory of God did lighten it, and the Lamb is its lamp" (21: 23). This will be the realization of the purpose of God "who called us by his own glory and power" (2 P 1: 30: then constantly dwell "with great joy before his glorious presence" Jude 1: 2 4; Romans 3: 23, 8 : 18; 9: 23; 1st Corinthians 15: 43; 2nd Corinthians 3: 18; 4: 17; Col 3: 4: 1st Thessalonians 2: 12; Heb 2: 10; 1st P 5: 1, 4.10).
In this city live in the presence of God, for "the throne of God and of the Lamb will be in town. His servants will serve him "(22: 3). Occasionally we experience here on earth the joy of genuine worship of God, and we understand that our greatest joy is to bring glory to him. But in that city this joy is multiplied many times and know the consummation of that for which we were created.
Our greatest joy is to see the Lord himself and be with him forever. When John speaks of the blessings of the heavenly city, the culmination of those blessings comes in the brief statement: "We will see face to face" (22: 4). When you look at the face of our Lord and he returns our gaze with infinite love, we will see in him the consummation of everything we know good and right and desirable in the universe.
In the face of God we will see the fulfillment of all the desires that we have ever felt to know the love, peace, and perfect joy, and to know the truth and justice, holiness and wisdom, goodness and power, the glory and beauty. When we contemplate the face of our Lord, we will know more fully than ever before "you will fill me with joy in your presence) 'eternal pleasures at your right hand" (Psalm 16:11).
the longing of our hearts, with which we have claimed in the past will be fulfilled: "One thing I ask of the Lord, and all I seek: to dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord and in his temple "(Ps 27: 4).
When at last we see the Lord face to face, our hearts will not want anything else. "Whom do I have in heaven but you? If I'm with you, I want nothing on earth.
God strengthens my heart; he is my eternal inheritance "(Ps 73: 25-26). Then with joy our hearts and voices unite with the redeemed of all ages and with the mighty armies of heavenly song singing: "Holy, holy, holy is the Lord God Almighty, who was, who is, and who is to come "(Rev 4: 8).
"This little volume is not presented as an authoritative rule or a code of faith, but as an aid in cases of controversy, a confirmation in faith and a means of building on justice. In it the youngest of our church members will have a summary of divine teachings set, and through biblical evidence, be prepared to give a reason for the hope that is in them.
Do not be ashamed of your faith; remember that it is the ancient gospel of martyrs, confessors, reformers and saints. Above all, it is God's truth, against which the gates of hell can not prevail. Make your life decorate your faith, let your example adorn your beliefs. Above all, she lives in Christ Jesus, and remains in him, not believing any teaching that has not been clearly approved by him and is itself the Holy Spirit. Cling to the Word of God is explained here for you.