THE TRINITY OF GOD AND UNITY IN YOUR BEING
The belief that there is a much larger man divine being, has been common in all cultures and civilizations. This is due, in part, to the fact that the man reasons that there must be an explanation for our world and human experience and that only a man would be superior to explain.
The man, intuitively, by its religious nature, tends to seek a being that somehow is much higher and superior to him. This can also be explained in part by the work of the Holy Spirit in the world and extends to every creature, a work that is designated in theology as common grace, in contrast to the special work of related Spirit salvation man. The modern phenomenon of many who claim to be atheists arises from the perversion of the human mind and the denial that it is possible any rational explanation of the universe. Accordingly, the Bible declares that an atheist is a stupid fool (Ps. 14: 1).
Ordinarily, the man does not seek evidence of their existence, or the existence of material things, which recognizes his senses. Though God is invisible in his person, his existence is so obvious that men usually do not require testing for the fact of God. The question of God's existence is evidently due to the wickedness of man himself, his blindness and satanic influence. Evidence of the existence of God in creation is so clear that the reject is the foundation of the condemnation of the pagan world that has not heard the Gospel. According to Romans 1: 19-20, it is "because what is known about God is plain to them, because God has shown it, because the invisible things of him, his eternal power and divine nature, have been clearly seen since the creation of the world, They are understood. "
God's revelation through prophets, before Scripture was written, and the revelation from Scripture, has penetrated to some extent, the total consciousness of man today. Although the world in general, is ignorant of the scriptural revelation, some concepts of God have penetrated the thinking of everyone, so that belief in a kind of higher being is generally true even among men who were not come directly Scripture.
Although the ancient Greek philosophers ignored the biblical revelation, when they had not been familiar, did, however, some attempts to explain our universe on the basis of a higher being. Several systems have evolved thinking:
1) polytheism; that is, the belief in many gods;
2) hylozoism, which identifies the beginning of life found in all creation as being God himself;
3) materialism, which argues that matter itself works according to a natural law and does not need any god for operation, theory behind modern evolutionism; Y:
4) pantheism, which holds that God is impersonal and identical with nature itself, and that God is immanent, but not transcendent.
There are so many variants of such concepts concerning God.
Arguing for the existence of God, proceeding from the facts of creation, apart from the revelation of Scripture, four general classes or lines of reason can be observed:
1) The ontological argument; He argues that God must exist, because the man universally believed to exist. This sometimes is called an a priori argument.
2) The cosmological argument; It maintains that every effect must have a sufficient cause, and therefore the universe, which is an effect, must have had a Creator as the cause. Involved in this argument is the complexity of an orderly universe, which could not have been inexistence accident.
3) The theological argument; stresses that each design must have had a designer, and as the whole of creation is intricately designed and interrelated, had, therefore, have had a great designer. The fact that all things work together indicates that this designer has necessarily had to have been one of infinite power and wisdom.
4) The anthropological argument; argues that the nature and existence of man is absolutely inexplicable were it not for God's creation, who has a similar nature, but much higher than that of men.
It involved in this argument is the fact that man has intellect (ability to think), sensitivity (ability to feel) and will (capacity for moral choice). Such extraordinary capacity points to the One who has similar but much larger capacities and created man.
Although these arguments for God's existence have considerable validity and man can be justly condemned for rejecting them (Rom. 1: 18-20), they have not been enough to bring man in the proper relationship with God or produce a faith real in God, without the assistance of the full revelation of God, confirming all the facts found in nature, but adding to the natural revelation many truths that this had not revealed itself.
In general, the Old Testament stresses the emphasis of the unity of God (Ex 20: 3; Deut . 6: 4; Is . 44: 6 . ), A fact that is also taught in the New Testament (Jn 10:30. ; 14: 9; 17:11, 22, 23; Col. 1:15). In both the Old and much of the New Testament also indicates that God exists as a Trinity: God theFather, God the Son and God the Holy Spirit. Many believe that the doctrine of the Trinity is implicit in the use of the word Elohim, as a name for God, which is in a plural form and seems to refer to thetriune God.
In the beginning of Genesis there are references to the Spirit of God, and plural pronouns used for God in Genesis 1:26; 3:22; 11: 7. Often in the Old Testament is no distinction in the nature of God, in terms of Father, Son and Holy Spirit. Isaiah in 7:14, speaks of the Son as Emmanuel, "God with us" that has to be different from God the Father and the Spirit. This is called Son, in Isaiah 9: 6, "Mighty God, Everlasting Father, Prince of Peace."
In Psalm 2: 7, God the Father, he referred to as "I" indicates that its purpose is to have his Son as the supreme ruler on earth. Therefore the Father and the Son are distinguished, so God also distinguished the Holy Spirit, as in Psalm 104: 30, where the Lord sends His Spirit. To this evidence must add all references to the Angel of the Lord, pointing the apparitions of the Son of God in the Old Testament as one sent by the Father, and references to the Spirit of the Lord as the Holy Spirit, distinct from the Father and Son.
At that evidence of the Old Testament the New adds a further revelation.
Here, in the person of Jesus Christ is the incarnate God, conceived by the Holy Spirit, and yet, Son of God, the Father. In the baptism of Jesus, the distinction of the Trinity is evident with God the Father speaking from heaven, the Holy Spirit descending like a dove and shedding light upon Him, and Jesus Christ himself baptized (Matthew 3: 16-17). These distinctions of the Trinity are also seen in passages such as John 14:16, where the Father and Comforter are distinguished of Christ himself, and in Matthew 28:19, where the disciples are instructed to baptize believers "in the name of the Father and of the Son and of the Holy Spirit. "
The many indications that there is, in both the Old and New Testaments that God exists or subsists as three and one, have shaped the doctrine of the Trinity as a central fact of all orthodox beliefs, from the early church to modern times. Any deviation from this is regarded as a departure from the true scriptural. Although the word "trinity" is not given in the Bible, the facts of scriptural revelation not allow another explanation.
Although the doctrine of the Trinity is a central fact, the core of the Christian faith is beyond human understanding and has no parallel in human experience.
The best definition is the hold that although God is one, He exists in three persons.
These people are the same, have the same attributes and are equally worthy of worship, worship and faith. However, the doctrine of the unity of the Godhead is clear in the sense that there are three separate gods, as three separate human beings, such as Peter, James and John. Accordingly, the true Christian faith is not a tritheism, as belief in three gods. Moreover, the Trinity must not be explained as three modes of existence, ie one God manifests itself in three ways. The Trinity is essential to the being of God and is more than a form of divine revelation.
Persons of the Trinity, even though they have the same attributes, they differ in certain properties.Hence the First Person of the Trinity is called Father. The Second Person is called the Son as sent by the Father. The Third Person is the Holy Spirit, who proceeds from the Father and the Son. This is called in theology the doctrine of the procession, and the order is never reversed, ie, the Son never sends the Father and the Holy Spirit never sends the Son. The nature of the oneness of Divinity there is no illustration or parallel in human experience. So, this doctrine must be accepted by faith on the basis of scriptural revelation, even though it is beyond human understanding and definition.
In the Old Testament there are three names given to God. The first name, "Lord> or" Yahweh "is God's name applied only to the true God. The first name appears in connection with the creation in Genesis 2: 4, and the meaning of the name is defined in Exodus 3: 13-14 as "I am who am", ie, existing by itself, everlasting God
The most common name for God in the Old Testament is Elohim, a word that is used both for the true God to the gods of the pagan world. This name appears in Genesis 1: 1. It has been much discussed this name, but seems to include the idea of being the "One and Strong" Being that has to be feared and revered. Because of being in a plural form it seems to include the Trinity, but also can be used in individual Persons of the Trinity.
The third name of God in the Old Testament is Adonai, which commonly means "master or lord" and is used not only God as our owner, but also men who are masters over their servants. Often joins Elohim, as in Genesis 15: 2; and when used well, recharge the emphasis of the fact that God is our Master and Lord. Many combinations of these names of God are found throughout the Old Testament. The most common is Jehovah Elohim, Adonai or Elohim.
These combinations of the three primitive names of God must be added many other compounds that are found in the Old Testament, such as Jehovah-jire, which means "the Lord will provide" (Gen. 22: 13-14); Jehovah-rafah, "the Lord who heals" (Ex 15:26.); Jehovah-Nissi, "The Lord is our flag" (Ex. 17: 8-15); Jehovah-shalom, "the Lord is our peace" (Judges 6:24.); Jehovah-sidkenu, "The Lord is our righteousness" (Jer. 23: 6); Jehovah sama, "the Lord is present" (Ezek. 48:35).
In the New Testament are additional titles where the First Person is distinguished by "the Father", the second as "the Son" and the third as "the Holy Spirit". These titles, of course, are also found in the Old Testament, but are most common in the New. The discussion regarding these terms will remain in the chapters dealing with the three Persons of the Trinity.
In the essential Being of God there are certain inherent attributes or essential qualities of God. Such attributes are eternally maintained by the Triune God and are equal to each person of the Godhead.Included in these attributes is the fact that God is Spirit (Jn. 4:24), God is life (Jn. 5:26), God is self-existent (Ex. 3:14), God is infinite (Ps. 145: 3), God is immutable or unchanged (Ps 102: 27; Mal 3:... 6; James 1:17), God is truth (Deuteronomy 32: 4; Jn 17:.. 3), God is love (1 Jn 4: 8.) God is eternal (Psalm 90: 2; Jer. 23: 23-24.) God is omniscient (. Ps 147: 4-5) and God is omnipotent (Matthew 19 : 26).
Other variants of these attributes can be seen in the fact that God is good, God is merciful and God is sovereign. All perfections are attributed to God infinitely, and their works, as well as their being, are perfect. The great design and details of the universe are evidence of His infinite greatness and sovereignty, power, wisdom.
His plan of salvation as it is revealed in Scripture, is another evidence of His love, His justice and grace. No aspect of creation is too great to be on all the existing complete control, and even the smallest detail, even the fall of a sparrow, is too small not to be included in his sovereign plan.
The attributes of God show that God is supreme over all that exists. Nothing remains subject to another power, authority or glory and is not subject to any entity that is over. He represents perfection to an infinite degree in any aspect of your being.
He can never be surprised, defeated or diminished. However, without sacrificing their authority or compromise the final realization of His perfect will, God has been pleased to give men a measure of freedom and choice, and the exercise of this election God holds the man responsible.
Because of being the man in his depraved state, blind and insensitive to God's work, it is clear in Scripture that men should not depart from God, suppressing the Spirit of their hearts (John 6:44, 16.: 7-11). The human side, however, the man is responsible for his disbelief and directed to believe in the Lord Jesus Christ in order that it can be saved (Acts. 16:31). It is also true that in the affairs of men, especially Christians, God acts for His will (Phil. 2:13) is fulfilled. Yet he does not force men to surrender to God, but rather exhorts them to do so (Rom. 12: 1, 2).
The fact that God has given some freedom to man does not introduce a factor of uncertainty in the universe, since God is anticipated and known to infinity everything that men make in response to the divine and human influences and produced In their lifes. His sovereignty, therefore, extends infinitely any act, even if temporarily must be in the wrong, do so, and that ultimately everything is in God may be glorified.
The sovereign purpose of God is theologically defined as the command of God, referring to the general plan that includes all events of any kind that may occur. God's command includes those events that God does for himself, and also includes all that God accomplished by natural law, on which the sovereign is absolute. More difficult to understand is the fact that its sovereign mandate also extends to all acts of men, which are included in his eternal plan.
Although it is incomprehensible to us, it is clear that the omniscient God, having full knowledge of what man will do his freedom, to decide to grant man the freedom of choice, does not introduce any element of uncertainty. The divine plan accordingly, included allowing sin as Adam and Eve committed, with all the results of this commission of sin. This includes the divine remedy of Christ dying on the cross, and all the work of the Holy Spirit in men bring repentance and faith.
Although the work of God in the human heart is unsearchable, the Bible clearly states that while on the one hand, what man does was included in the eternal God's command, another, man operates with freedom of choice and is responsible for acts of their free choice. God's command is not fatalism-a blind control of all events and mecánico--, but is the intelligent, loving and wise plan, in which the man responsible for his actions, remains responsible for making He is, moreover, rewarded for his good deeds.
God's command can be divided into subdivisions such as its mandate to create, its mandate to preserve the world, its mandate Providence and his wise government of the universe. Its mandate includes the promises God or alliances, its purposes in Divine Providence and grace, supremely manifested to man. Faced with such a God, man can only bow in submission, in love and adoration.
1. How can we estimate the common belief in the existence of God?
2. Why atheism is unreasonable?
3. How clearly the revelation of God manifested in Nature?
4. Define four systems of thought that attempt to explain the universe on the basis of a higher being.
5. What is the ontological argument for the existence of God?
6. What is the cosmological argument for the existence of God?
7. What theological argument?
8. What is the anthropological argument for the existence of God?
9. To what extent recharge the emphasis the Old Testament God's unity?
10. To what extent does the Old Testament teach the doctrine of the Trinity?
11. And to what extent, too, does the New Testament?
12. Distinguish the doctrine of the Trinity tritheism.
13. Why can not explain the Trinity as three modes of the existence of God?
14 . Explain how the Trinity is distinguished by certain properties.
15. Establish and define the three most important names of God in the Old Testament.
16. What are some of the compounds mentioned names for God in the Old Testament?
17 What are the distinguished names of the three persons of the Trinity in the New Testament?
18. Appoint some of the important attributes of God as revealed in Scripture.
19. What it is what it is meant by sovereignty of God?
20. What does distinguish themselves by God's command?
21. In what way can be subdivided God's command?
22. How does God's command is distinguished fatalism?
23. Why biblical revelation ask our submission, our love and worship in relationship with God?
It is indicated that there are three Persons in the Trinity-the Father, the Son and the Holy Spirit-and that they are one God. The First Person is designated as the Father. Therefore, the Father is not the Trinity, the Son is not the Trinity and the Spirit is not the Trinity. Trinity includes the three Persons.Although the doctrine of the Father, the Son and the Holy Spirit is presented in the Old Testament and these terms are given to persons of the Trinity, the New Testament defines and reveals the full doctrine. And in this neo-testamentary revelation he appears choosing the Father, loving and giving;Son reveals the suffering, redeeming and sustaining; while the Spirit manifests regenerating, teaching and sanctifying power.
The revelation of the New Testament is centered in reveal Jesus Christ, but at the same time, presenting Christ as the Son of God, the truth of God the Father is revealed in this way. Given the irreversible order of the Father sending the Son and commissioning, and the Son sending and commissioning the Holy Spirit, the Father is designated correctly in theology as the First Person without reducing in any way the ineffable deity of the Second or Third Person.
In the revelation concerning God's fatherhood four different aspects can be observed:
1) God as the Father of all creation
2) God the Father intimate relationship;
3) God as the Father of our Lord Jesus Christ, and:
4) God as the Father of all who believe in Jesus Christ as Savior and Lord.
Although the three persons involved in the creation and maintenance of the physical universe and the creatures that exist in it, the First Person, or God the Father in a special way is the Father of all creation. According to Ephesians 3: 14-15, Paul writes: ". For this reason I bow my knees unto the Father of our Lord Jesus Christ, from whom every family in heaven and on earth" Here the whole family of moral creatures including angels and men are declared to constitute a family of which God is the Father. In a similar manner, in Hebrews 12: 9 First Person is named as "the Father of spirits", which seems again to include all moral beings such as angels and men.
According to James 1:17, the First Person is the "Father of lights", a peculiar expression which seems to indicate that he is the originator of all spiritual light. In Job 38: 7 the angels are described as sons of God (Job 1: 6; 2: 1). Adam is referred to as God by creation in Luke 3:38, by implication, a child of God. Malachi 2:10 asks the question: "Have we not all one father? Did not one God created us "Paul, addressing the Athenians on Mars Hill, included it in this argument:" Being then the offspring of God "(Acts 17:29.). In 1 Corinthians 8: 6 the statement is made: "For us, however, there is one God, the Father, from whom are all things only."
On the basis of these texts there is enough room to conclude that the First Person of the Trinity, as the Creator, the Father of all creation, and all creatures that have physical life owe their origin to God. Only in this sense it is correct to refer to the universal fatherhood of God. All creatures involved in this sense in the universal brotherhood of creation. This does not, however, the misuse of this doctrine by liberal theologians to teach universal salvation, or that every man has God as his Father in a spiritual sense.
The concept and relationship of father and son are used in the Old Testament in many instances to relate to God with Israel. According to Exodus 4:22, Moses instructed the Pharaoh, "Thus says the Lord. Israel is my son, my firstborn" This was more than being merely his Creator and was less than say they were regenerated, because not all Israel he had spiritual life. Says a special relationship of divine care and solicitude for similar to that of a father to a son Israel.
Predicting the special favor upon the house of David, God revealed to David that his relationship to Solomon would be like a father to a son. He said to David, "I will be his father, and he shall be my son" (2 S.7: 14). In general, God declares that his care as a Father is upon all who trust Him as their God. According to Psalm 103: 13, the statement is made: "As a father pities his children, so the Lord those who fear him."
The most important and extensive regarding the fatherhood of God disclosure relates to linking the First Person to the Second Person. The First Person is described as "the God and Father of our Lord Jesus Christ" (Eph. 1: 3). The most comprehensive theological revelation of the New Testament is that God the Father, the
First Person is the Father of the Lord Jesus Christ, the Second Person. The fact that Jesus Christ in the New Testament is often referred to as the Son of God, and the attributes and works of God you are constantly assigned, is once proof of the deity of Jesus Christ and the doctrine of the Trinity as a However, with Christ as the second person in relation to the First Person, as a son is related to a parent.
Theologians from the l century have struggled with a precise definition of how God is the Father of the Second Person. Obviously the terms "father" and "son" are used by God to describe the intimate relationship of the First and Second Person, without necessarily fulfill all aspects that would be true in a human relationship of father and son. This is especially evident in the fact that both-the Father and Son-are eternal. The error of Arius in the fourth century, that the Son was the first of all created beings, was denounced by the early Church as heresy, in view of the fact that the Second Person is as eternal as the First Person.
Some theologians, while affirming the pre - existence of the Second Person, has tried to start the role of the second person as a child at some time in the creation, in the Incarnation, or at some subsequent point special recognition to the Second Person, as his baptism, death, resurrection and ascension. All these views, however, are false, since Scripture seems to indicate that the second person was a child in relation to the First Person from all eternity.
The relationship of Father and Son, therefore, refers to the deity and unity of the Holy Trinity from all eternity, in contrast to the Incarnation, in which the Father was related to the humanity of Christ, which began in a time. Within Orthodoxy, and according to it, the words of the Nicene Creed (325 AD) -in response to the Arian heresy of the fourth century declared: "the only begotten Son of God, begotten of the Father before all worlds; Mighty God, Light from Light, absolute God, begotten, not made, being of one substance with the <Father>. In the same way, the Athanasian Creed states: "The Son is of the Father alone; not made nor created, but begotten from eternity ... the substance of the Father. "
Using the terms <Father> and <child> to describe the First and Second Persons, the terms are raised to its highest level, indicating unity of life, unity of character and attributes, and even a relationship in which the Father could give and send the Son, even though this is essentially related to the obedience of the Son dying on the cross. Christ's obedience is based on its quality Son, in no inequality with God the Father in the unity of the Trinity.
While the relationship between the First and the Second Person of the Trinity is actually like a father with his son and a son with his father (2 Cor 1: 3; Galatians 4: 4; Hebrews 1.. 2) the fact itself of this relationship illustrates a vital truth to be accessible to us condescends to be expressed in the form of thought that corresponds to a finite mind.
Although briefly mentioned in the Old Testament (Ps 2: 7; Isaiah 7:14; 9:.. 6-7), it is one of the broader teachings of the New Testament, as seen in the points noted below:
1 . It is declared that the Son of God was begotten by the Father (Ps 2: 7; Jn 1:14, 18; 3:16, 18; 1 John 4:.. . 9).
2. The Father recognizes as His Son the Lord Jesus Christ (Matthew 3:17; 17: 5; Luke 9:35.).
3. The Lord Jesus Christ recognizes the First Person of the Trinity as his Father (Matthew 11:27; 26: 63-64; Lk 22:29; Jn . 8: 16-29, 33-44; 17: 1 . ).
4. Men recognize that God the Father is the Father of the Lord Jesus Christ (Matthew 16:16; Mr. 15:39; Jn 1:34, 49;. Acts 3:13.).
5. The Son of the Father expresses its appreciation undergoing Him (Jn. 8:29, 49).
6. Even the demons recognize the relationship between the Father and the Son (Matthew 8:29).
In contrast to the concept of God the Father as the Creator, which extends to all creatures, is the truth that God is the Father in a special way, of those who believe in Christ and have received eternal life.
The fact that God is the Father of all creation does not ensure the salvation of all men nor give them eternal life to all. Scripture declares that there is salvation only for those who have received Christ by faith as their Savior. The claim that God the Father is the Father of all mankind, and there is, therefore, a universal brotherhood among men, does not mean all are saved and go to heaven.Scripture teaches, instead of the above, that only those who believe in Christ for salvation are children of God in a spiritual sense. This is not in the field of natural birth within the human race, or the soil in which God is the Creator, but is rather based on its second birth or spiritual birth into the family of God (Jn . 1:12; Gal 3:26; Eph 2:19; 3:15; 5:.. 1).
Through the work of regeneration making the Holy Spirit, the believer is indeed a legitimate child of God. And being God the Father in truth, the redeemed is driven by the Spirit to cry out, "Abba, Father." Having been born of God, is already a participant of the divine nature and, on the basis of that birth, has reached be an heir of God and joint heir with Christ (John 1: 12-13; 3: 3-6., Ro 8: 16-17; Tit. 3: 4-7; 1 Pet. 1: 4). The act of imparting the divine nature is such a profound operation performed in the believer; I never said that nature thus imparted can be removed for cause.
Upon reaching the consideration of what Scripture teaches regarding the power and authority of Satan today, more evidence that all men are not, by their natural birth, children of God will be given.In this regard we have the evidence of the most clear and direct teachings of the Lord Jesus Christ.Referring to those who persist in their unbelief, He says, "You are of your father the devil" (John 8:44.). And similarly it expressed when, in describing the unregenerate, says: "The weeds are the sons of the evil" (Matthew 13:38). The apostle Paul says that the unsaved are "children of disobedience" and "children of wrath" (Eph. 2: 2-3).
You should always emphasized that no human being can by his own strength to become a child of God. This is a transformation that only God is able to do, and He made only based on the sole condition that it has established, that is, Christ is believed and received as the sole and sufficient Savior (Jn. 1 : 12).
God's fatherhood is an important doctrine of the New Testament (John 20:17; 1. Co. 15:24; Eph 1: 3; 2:18; 4: 6 . ; Col. 1: 12-13; 1 Peter 1: 3; 1 John 1: 3; 2:. 1, 22, 3: 1) . the safety of the love and care of our Heavenly Father are a great comfort to Christians and a stimulus to faith and prayer.
1. How are contrasted the works of the Father, the Son and the Holy Spirit in the New Testament?
2. What are the four different aspects of the fatherhood of God?
3. Summarize the evidence that God is the Father of all creation.
4. What does the fatherhood of God intimate relationship?
5. Treat the question of the eternity of father and son relationship between God the Father and Jesus Christ.
6. What are some of the evidence supporting the concept of God the Father in relation to Jesus Christ the Son?
7. What does it mean that God is the Father of all who believe in Christ?
8. How can a man becomes a child of God?
9. What are some of the results of becoming a child of God?
10 What error incurred when it is said that all men are children of God?
11. How the fatherhood of God provides confortamiento a believer in Christ?
While being perfectly human and perfectly divine time, the Lord Jesus Christ is like and yet unlike the children of men. The Scriptures are very clear regarding the likeness of Him with humans (John 1:14; 1 Tim 3:16; Hebrews 2:... 14-17), and present it as a man who was born, lived, suffered and he died among men. But just as the Bible teaches that He is different from us, not only in the impeccable character of his earthly life, in His vicarious death and glorious resurrection and ascension, but also in the wonderful fact of his eternal pre-existence.
As for his humanity, He had a beginning, it was conceived by the power of the Holy Spirit and born of a virgin. As for their deity, He had no beginning, as it has existed from eternity. In Isaiah 9: 6 says, "For to us a child is born, unto us a son is given." The distinction is obvious between the child who was born and the Son who is given to us.
So in Galatians 4: 4 states: "When the fullness of time, God sent his Son, born of woman, born under the law." Anyone who existed from eternity, became, in the fullness of time , "born (offspring) of women."
Declaring that Christ was pre-existent, merely it states that He existed before he would have become incarnate, since all purposes also claim that He existed from all eternity past. The idea that he was existing only in the sense of being the first of all created beings (the so-called Arian heresy of the fourth century) is not a modern education. So his pre-existence tests and tests for eternity can be grouped together. It is also evident that if Christ is God, He is eternal, and if He is eternal, He is God, and evidence for the deity of Christ and eternity are held each other.
Eternity and deity of Jesus is established by two lines of revelation. 1st) direct statements, and 2nd) Implications of Scripture..
Eternity and deity of Jesus Christ are held in a vast area of Scripture, which affirms its infinite Person and his eternal existence same with the other Persons of the Trinity. This fact is not affected by his incarnation.
Scripture declares in John 1: 1-2: "In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God "According to Micah 5: 2:" But thou, Bethlehem Ephratah, little to be among the thousands of Judah, out of you will come for me to be ruler in Israel. and whose origins are from the beginning, from the days of eternity. "Isaiah 7:14 says his virgin birth and gives him the name Emmanuel, which means" God with us. " According to Isaiah 9: 6-7, although Jesus was a child born, He was also given as a Son and is specifically called "the mighty God." When Christ said in John 8:58:
"Verily, verily, I say to you, before Abraham was, I am" the Jews understood that this was an affirmation of the deity and eternity (cf. Ex 3:14; Isaiah 43:13..). In John 17: 5, Christ in his prayer, he said: "And now, Father, glorify me for you, with the glory I had with you before the world was" (Jn. 13: 3).
Philippians 2: 6-7 says that Christ was "in the form of God" before his incarnation. A more explicit statement is made in Colossians 1: 15-19, which states that Jesus Christ is before all creation, the Creator himself, and the exact image of the invisible God. In 1 Timothy 3:16 declares Jesus Christ as "God manifested in the flesh." In Hebrews 1: 2-3 that the Son is the Creator and the exact image of
God declares again, and eternity is stated in 13: 8 (cf. Eph 1: 4; Rev. 1:11..). Scripture says very often that Christ is eternal and that He is God. Contemporary education, which accepts the Bible as the irresistible authority except some sects, says eternity and deity of Christ.
The Word of God constantly and consistently implies the pre-existence and eternity of the Lord Jesus Christ. Among the obvious evidence of this fact can be highlighted several:
1. The works of creation are ascribed to Christ (John 1: 3; Col. 1:16; I 1:10..). Therefore, He precedes all creation.
2. The Angel of the Lord, whose appearance is often remembered in the Old Testament, is none other than the Lord Jesus Christ . Though he sometimes appears as an angel or even as a man, He bears the marks of the deity. He appeared to Hagar (Genesis 16: 7.) Abraham (Genesis 18: 1; 22:.. 11-12; cf. Jn 8:58), Jacob (Gn . 48: 15-16; see also Gen. 31: 11-13; 32:.. 2432), Moses (Exodus 3: 2, 14), Joshua (Jos 5: 13-14) and Manoa (Thu 13: 19-22).. He is the one who fights for his people and defends them (2 Kings 19:35; 1 Cr 21: 15-16; Ps . 34: 7; Zech . 14: 1-4.).
3. The titles awarded to the Lord Jesus Christ indicate the eternity of Being . He is exactly what their names suggest. He is "the Alpha and Omega," "the Christ," "Admirable," "Counselor," "Mighty God," "Eternal Father," "God," "God with us", the "great God and Savior" and "God blessed forever." These titles identify the Lord Jesus with the revelation of the Old Testament Jehovah-God (cf. Mt. 1:23 with Isaiah 7:14; Matthew 4: 7 . Dt 6:16; 5:19 Mr. Sal. . 66:16 and Ps . 110: 1 with Matthew 22: 42-45). In addition, the names that the New Testament gives the Son of God are closely related to the titles of the Father and the Spirit, indicating that Christ is on an equal footing with the First and Third Person of the Trinity (Mt. . 28:19; Acts 2:38; 1 Cor . 1: 3; 2 Cor 13:14; Jn 14: 1; 17: 3 . ; Eph 6:23; Rev . 20: 6; 22: 3 . ), and explicitly he is called God (Romans 9: 5; Jn . 1: 1; Tit 2:13; Hebrews 1:.. 8)..
4. The pre - existence of the Son of God is understood in the fact that He has the attributes of Deity: Life (Jn . 1: 4), Existence itself (John 5:26.) Immutability (Heb . 13: 8), Truth (John 14: 6), Love (1 Jn 3:16), holiness (Heb 7:26), Eternity (Col. 1:17; I 1:11), omnipresence (Matt.... 28:20), omniscience (1 Cor 4: 5; Col. 2: 3) and Omnipotence (Mt. 28:18; Rev. 1: 8)..
5. Similarly, the pre - existence of Christ is implied in the fact that He is worshiped as God (Jn 20:28; Acts . 7: 59-60; Hebrews 1: 6 . .). Therefore, we conclude that the Lord Jesus Christ being God, He exists from eternity to eternity. This chapter, which stresses the deity of Christ, must be inseparably linked to the following, in which emphasis is given to the humanity of the Son of God, made through the incarnation.
1. Contrasting evidence for the divine and human natures of Christ.
2. What are some of the evidences for the eternity of the Son of God?
3. How the eternity of God proves His deity?
4. What additional implications about his works that the Son of God is eternal?
5. How the works of the Son of God prove His deity?
6. How is the eternity of Christ supported by their titles?
7. How is the eternity of Christ supported by its other attributes?
8. How the attributes of Christ prove his deity?
9. How important it is for our Christian faith the doctrine of the deity and eternity of Jesus Christ?
When considering the incarnation should be admitted two important truths:
1) Christ was at the same time and in an absolute sense, true God and true man; Y
2) to become the flesh, yet he laid aside his glory, in no sense put aside his deity.
He retained his incarnation in every essential attribute of their deity. His full deity and full humanity are essential for their work on the cross. If He had not been man could not have died; if he had not been God, His death would not have had such infinite value.
John states (Jn. 1: 1) that Christ, who was one with God and was God from all eternity, became flesh and dwelt among us (1:14). Paul also states that Christ, who was in the form of God, took upon himself the likeness of men (Phil. 2: 6-7); "God was manifest in the flesh" (1 Tim 3:16.); and He, who was the full revelation of the glory of God, was the exact image of His person (Heb. 1: 3). Lucas, in larger detail, presents the historical fact of his incarnation, and both its conception and birth (Luke 1: 26- 38; 2: 5-7.).
The Bible presents many contrasts, but none more surprising than that which Christ in his person should be at the same time true God and true man.
The illustrations in these contrasts in the Scriptures are many: He was tired (Jn. 4: 6) and He offered rest to those who were weary and burdened (Matthew 11:28); He was hungry (Matthew 4: 2), and he was "the bread of life" (John 6:35.); He was thirsty (Jn. 19:28), and He was the water of life (Jn. 7:37).He was in agony (Lk. 22:44), and cured all kinds of diseases and all pain eased. Although he had existed from eternity (Jn. 8:58), He grew "age" as they grow all men (Lk. 2:40). He suffered temptation (Matthew 4: 1) and, like God, could not be tempted. He just himself in his knowledge (Lk. 2:52), even though He was God's wisdom.
Referring to his humiliation, for which he was made a little lower than the angels (Heb 2: 6-7.) He says, "My Father is greater than I" (Jn 14:28.); and "I and the Father are one" (John 10:30.), and "He who has seen Me has seen the Father" (Jn. 14: 9). He prayed (Lk. 6:12), and He answered the prayers (Acts. 10:31). He wept at the tomb of Lazarus (Jn. 11:35), and raised the dead (Jn. 11:43). He asked, "Who do people say the Son of man am" (Matthew 16:13), and "had no need that anyone should testify of man: for he knew what was in man" ( Jn. 2:25).
When he was on the cross he exclaimed, "My God, my God, why hast thou forsaken me?" (Mark 15:34). But the same God who cried and was at that time "in Christ reconciling the world to himself" (2 Cor 5:19). He is eternal life; however, he died for us. He is the perfect God and perfect man for man God. From this it follows that the Lord Jesus Christ lived his earthly life sometimes in the sphere of what is perfectly human, and sometimes in the field of what is perfectly divine. And it must be remembered that the fact of their humanity never set limit, in any way, your divine Being, or prompted him to draw on his divine resources to meet their human needs.
He had the power to turn stones into bread to satisfy their hunger; but he never did.
1. Christ's humanity was determined before the foundation of the world (Eph 1: 4-7; 3:11; Rev. 13: 8 . .). The main significance of the type of the Lamb is in the physical body offered a bloody sacrifice to God.
2. Each type and Old Testament prophecy concerning Christ, anticipates the coming of the Son of God in his incarnation.
3. The fact of the humanity of Christ is seen in the annunciation of the angel to Mary and the birth of Jesus (Lk . 1: 31-35).
4. The earthly life of Christ reveals his humanity:
A) By their names: "the Son of man," "the Son of David", or similar;
B) by his earthly descent: You referred to as "the firstborn of Mary" (Lk 2: 7), "the seed of David" (Acts 2:30; 13:23), "the seed of Abraham" (.. I 2:16), "born of woman" (Gal 4: 4), "stem Judah" (Is 11:... 1);
C) by the fact that he possessed body and soul and human spirit (Mt. 26:38; Jn 13:21; 1 John 4:.. 2, 9); Y.
D) by human limitations imposed himself.
5. The humanity of Christ is manifested in his death and resurrection. It was a human body that suffered death on the cross, and it was the same body that emerged from the tomb in glorious resurrection.
6. The reality of Christ's humanity is also seen in his ascension into heaven and that He is there, in his glorified human body interceding on their own.
7. And in his second coming will be "the same body" glorified though already adopted in the miracle of incarnation.
1. Christ came into the world to reveal God to men (Matthew 11:27; John 1:18; 14: 9 . ; Romans 5: 8, 1 John 3:16..). Through the incarnation, God, whom men could not understand, is revealed in terms that are accessible to human understanding.
2. Christ came to reveal the man. He is the ideal man to God, and as such, is presented as an example for those who believe in Him (1 Peter 2:21), but not for the unconverted, for God's purpose as to them is not merely reform them , but save them .
3. Christ came to offer a sacrifice for sin. For this reason, He gives praise God in your body, and it does so in relation to the true sacrifice for our sin He offered on the cross (Heb . 10: 1-10).
4. Christ became flesh to destroy the works of the devil (Jn 12:31; 16:11; Col. 2:. 13- 15; He 2:14; 1 John 3:. . 8).
5. Christ came into the world to be "merciful and faithful high priest in what refers to God" (Heb 2: 16-17; 8:. 1; 9: 11-12, 24).
6. Christ became flesh to fulfill the Davidic Covenant (2 S.7: 16; Luke 1: 31-33; Acts 2: 30-31 . , 36; Rom . 15: 8.). He will appear in His glorified human body and shall reign as "King of kings and Lord of lords" and will sit on the throne of his father David (Luke 1:32; Ap . 19:16.).
7. Through his Incarnation, Christ became "head over all things and the church , " which is the New Creation, that is, the new human race (Eph. 1:22).
In the incarnation, the Son of God took to himself, not only a human body but also a soul and human spirit. And having thus both the material part as immaterial of human existence, he became a man in every sense that this word contains, and identify so closely and permanently with the children of men, that He is rightly called " the last Adam "; and "the body of His glory" (Phil. 3:21) is now a reality that remains forever.
Christ is the eternal Son, Jehovah God, was also the Son of Mary, the Child of Nazareth, the Master of Judea, the Guest of Bethany, the Lamb of Calvary. And one day manifest as the King of glory, and now is the Savior. Men, the High Priest who is in heaven, the Bridegroom comes for His Church, and the Lord.
1. What two important truths should be highlighted in the study of the incarnation of the Son of God?
2. Why is it important to hold both: the full deity and full humanity of Christ?
3. What is the evidence that Christ had a total humanity?
4. What is the evidence that Christ had normal human experiences?
5. How does the fact his deity is held even when Christ was on earth?
6. How is the incarnation related to the revelation of God to man?
7. How is the incarnation related to Christ's sacrifice for sin?
8. What is the relationship of incarnation with respect to destroy the devil 's work?
9. How is the incarnation of Christ is related to his job as High Priest?
10. What is the relationship of the Davidic covenant with the incarnation?
11. How Christ's position as head of the church is related with respect to the incarnation?
In Scripture the death of Christ reveals himself as a sacrifice for the sins of the whole world.Accordingly, John the Baptist introduced Jesus with the words: "Behold the Lamb of God who takes away the sin of the world" (Jn. 1: 29). Jesus in his death, was the substitute dying in the place of all men. Although "substitute" is not specifically a biblical term, the idea that Christ is the substitute for sinners constantly affirmed in Scripture. Through the vicarious death and incommensurable righteous judgment of God against the sinner they were brought by Christ. The result of this substitution is itself simple and definitive as the same transaction. El Salvador has already loaded with divine Jews against the sinner to total satisfaction of God. To receive the salvation that God offers, they are asked to men who believe this good news, recognizing that Christ died for their sins and hereby claim Jesus Christ as their personal Savior.
The word "replacement" only partially expresses everything that took place in the death of Christ. In fact, there is a term that we could say that includes all of that incomparable work. The popular use has tried to introduce for this purpose the word atonement, but this word does not appear even once in the
New Testament, and according to its use in the Old Testament, means only cover sin. This provided a basis for a temporary pardon "because of having overlooked in his patience, past sins" (Rom. 3:25).Although it required nothing more than the sacrifice of an animal for in Old Testament timesforward (literally "tolerate", "ignore" Rom. 3:25) and hide (literally "ignore" without punishment , Acts. 17:30) of sins, God was nevertheless acting in perfect justice to this requirement, since He looked toward the manifestation of his Lamb, which would not only ignore or cover sin but to remove once and forever (Jn. 1:29).
When considering the total value of the death of Christ to distinguish the following facts:
1. The death of Christ gives us assurance of the love of God toward the sinner (Jn 3:16; Rom . 5: 8; 1 John 3:16; 4:.. 9); and in addition to this there is , naturally, a reflex action or moral requirement that projects through this truth concerning the divine love, about the life of the redeemed (2 Cor 5:15; 1 Peter 2: 11- 25); but do not forget that all claims concerning the daily conduct was never directed to unbelievers but to those who are already saved in Christ.
2. The death of Christ is a redemption or ransom paid to the holy demands of God to the sinner and to release the sinner from the just condemnation. It is significant that the discriminator word "by" means "instead of" or "in favor" and is used in each passage in the New Testament where Christ's death is mentioned as a ransom (Matthew 20:28; Mr . 10:45; 1 Timothy 2: 6).. Christ's death was a necessary punishment, which He bore for the sinner (Ro 4:25; 2 Cor 5:21; Gal . 1: 4; Heb 9:28..). By paying the price of our redemption Christ redeemed us.
In the New Testament three important Greek words are used to express this idea:
A) agorazo , which means "buy in a market" (agora means "market"). The man, in his sin, is considered under the sentence of death (Jn 3:.. 18-19; Ro 6:23), a slave "sold under sin" (. Ro 7:14), but in the act of the redemption purchased by Christ through the shedding of his blood (1 Cor 6:20; 7:23; 2 Peter 2: 1; Rev. 5: 9; 14: 3-4 . );
B) exagorazo , which means "buy and take market sale", adding the thought of not only the purchase but also that never again be exposed for sale (Gal 3:13; 4:. 5; Eph 5:16; Col. 4: 5 . ), indicating that redemption is once and forever;
C) lutroo , "to free" (Lk 24:21;. Tít 2:14;. 1 Peter 1:18). The same idea is found in the lutrosis word (Lk 2:38;.. I 9:12), and other similar expression, epoiesen lutrõsin (Luke 1:68.), And otherwise frequently used, apolutrosis, indicating that is released a slave (Lk 21:28; Ro 3:24; 8:23; 1 Cor 1:30; Eph . 1:. 7, 14; 4:30; Col. 1:14; 9:15 I.. ; 11:35). The concept of redemption includes the purchase, sale removing, and complete freedom of individual redemption through the death of Christ and the application of redemption through the Holy Spirit.
So, too, the death of Christ was an offering for sin, not like the offerings of animals presented in OT times, which could only cover sin, in the sense of delaying the time of fair and deserved judgment against sin. In his sacrifice Christ brought about "his body on the tree" our sins, removing them once and forever (Isaiah 53: 7-12; John 1:29; 1 Corinthians 5:.. 7; Eph. 5: 2. ; I 9:22, 26;. 10:14).
3. The death of Christ is represented in its part as an act of obedience to the law that sinners have broken, which fact constitutes a propitiation or satisfaction of all just demands of God upon the sinner. Hilasterion The Greek word used for "mercy seat" (Heb . 9: 5) which was the lid of the ark in the Holy of Holies, and covering the law in the ark. On the Day of Atonement (. Lv 16:14) the mercy seat was sprinkled with blood from the altar and that changed the place of judgment at a place of mercy (Heb . 9: 11-15). Similarly, the throne of God becomes a throne of grace (Heb . 4: 14-16) through the atoning death of Christ. A Greek word similar hilasmos, refers to the act of propitiation (1 Jn . 2: 2; 4:10); the meaning is that Christ dying on the cross, fully satisfied all the just demands of God as judgment for the sin of mankind.
In Romans 3: 25-26 God declares, therefore, that forgives sins in His righteousness before the cross, on the basis that Christ would die and completely satisfy the law of justice. In all this God is not described as a God who delights in vengeance upon the sinner, but rather a God who because of their love delights in mercy for the sinner. In redemption and atonement, therefore, the believer in Christ is certain that the price has been paid in full, he has been set free as a sinner and that all the just demands of God for judgment on him because your sins have been met.
4. The death of Christ not only satisfy a Holy God, but provided the basis by which the world was reconciled to God. The Greek word katallasso , meaning "reconcile" has in it the thought of bringing God and man together by a thorough change in man. . 18- 20; Eph 2:16; Col. 1:. 20-; 11:15;; 1 Cor 7:11 2 Cor May 10 to 11: (Romans 5 frequently appears in various forms in the New Testament twenty-one). The concept regarding reconciliation does not mean that God willchange, but their relationship to the man changes because of the redemptive work of Christ. Man is forgiven, justified and spiritually risen to the level where it is reconciled with God. The thought is not that God is reconciled with the sinner, that is, set to a sinful state, but rather that the sinner is set to the holy character of God. Reconciliation is for everyone, because God redeemed the world and is the propitiation for the sins of the world (2 Corinthians 5:19; 2 Peter 2: 1; 1 John 2: 1-2.). So complete and far - reaching is this wonderful provision of God in redemption, atonement and reconciliation, the Scriptures declare that God is not now imputing sin into theworld (2 Cor . 5: 18-19; Eph 2:16; Col. 2:20).
5. The death of Christ took away all moral hindrances in the mind of God to save sinners in sin has been redeemed through the death of Christ, God has been satisfied and man is reconciled with God. There is no obstacle for God to accept freely and justify to anyone who believes in Jesus Christ as Savior (Rom. 3:26). From the death of Christ's infinite love and power of God they are free of all restrictions to save, by all judgments that Divine justice could sue against the sinner being fulfilled in it. There is no one in the universe who has obtained more benefit than God in the death of his beloved Son.
6. At his death, Christ became the substitute who suffered the penalty or punishment that deserved the sinner (Lev 16:21; Is . 53: 6; Luke 22:37; Matthew 20:28; John 10... : 11; Romans 5: 6-8; 1 Peter 3:18).. This truth is the foundation of certainty for anyone who comes to God for salvation. In addition, it is a fact that every individual must believe concerning his own relationship with God in what touches the problem of sin. It generally believe that Christ died for the world is not enough; is demanded in Scripture a personal conviction that the sin of self was the Christ, our Substitute, completely took on the cross. This is the faith that results in a feeling of inner rest, in an inexplicable joy and deep gratitude to Him (Rom 15:13; I 9:14; 10:.. 2). Salvation is a powerful work of God, which is done instantly who believes in Jesus Christ.
Christ's death is often misunderstood. Every Christian will do well to fully understand the fallacy of the false teachings on this subject are spreading widely in today:
1. It is claimed that the doctrine of substitution is immoral because, as they say, God could not, acting in strict justice, putting an innocent victim of the sins of the guilty. This teaching might merit more serious consideration if it could prove that Christ was an unwitting victim; but, on the contrary, the Bible reveals that He was in complete affinity with the will of his Father and was powered by the same infinite love (Jn 13: 1; Hebrews 10: 7 . .). Similarly, in the inscrutable mystery of the Divine, it was God who "was in Christ reconciling the world" (2 Corinthians 5:19).Far from being the death of Christ a moral imposition, was God, the righteous Judge, who in an act of love and sacrifice of himself suffered all the punishment that his holiness demanded for the sinner.
2. Ensures that Christ died as a martyr and that the value of his death is their example of courage and loyalty to his convictions . Just answer this erroneous assertion that, Christ the Lamb offered in sacrifice for God, his life he was snatched by man, but he put himself to take it again (John 10:18;. Acts 2:23.).
3. It is said that Christ died to exert some influence of moral character. That is, that men who contemplate the extraordinary fact of Calvary will be compelled to leave their sinful life, because on the cross he reveals with singular intensity which is the divine concept of sin. This theory, which has no basis in Scripture as an established fact that God is currently seeking thereformation of men, when in fact the cross is the basis for its regeneration.
1. What is meant by the statement that Christ is the substitute for sinners?
2. What is the Old Testament doctrine of the atonement?
3. How Christ's death is related to the love of God?
4. What are the three basic concepts in the doctrine of redemption?
5. Define the doctrine of propitiation and explain what is accomplished by it.
6. Define the doctrine of reconciliation and explain what is accomplished by it.
7. If the whole world is reconciled to God, why are there some who are lost?
8. How redemption, propitiation and reconciliation free of all restrictions on God to save the sinner?
9. Why does the New Testament emphasizes that salvation is only through faith?
10. Name some of the misinterpretations of the death of Christ and explain why they are wrong.
The doctrine of the resurrection of all men, and the resurrection of Christ, taught in the Old Testament. The doctrine appears as early as in the time of Job, probably a contemporary of Abraham, and expressed in his statement of faith in Job 19: 25-27, "I know that my redeemer liveth, and that he shall stand upon the earth ; and after my skin is destroyed, yet in my flesh shall I see God; whom I shall see for myself, and my eyes shall behold, and not another, though my heart yearns within me. "Here Job affirms not only his own personal resurrection, but the truth that his Redeemer longer lives and later will be on the earth. That all men are to be resurrected so taught in John 5: 28-29 and Revelation 20: 4 6: 12-13.
Specific prophecies in the Old Testament anticipate the resurrection of the body human (Job 14: 13-15; Psalm 16: 9-10; 17:15; 49:15; Is 26:19; Dn 12:.. 2; Hos.. 13:14; Heb. 11: 17-19). The resurrection of Christ is specifically taught in Psalm 16: 9-10, where the psalmist David states: "He was glad, therefore, my heart and my soul rejoices; my flesh also shall rest in hope; thou wilt not leave my soul in Sheol, nor let your Holy One see decay. "Here David not only says that he personally awaits the resurrection, but also that Jesus Christ, who is described as the" Holy One "would not see corruption that is, it would not be in the grave enough to corrupt your body time. This passage is quoted by Peter in Acts 2: 24-31 and Paul in Acts 13: 34-37 pointing to the resurrection of Christ.
The resurrection of Christ is also mentioned in Psalm 22:22, which followed his death Christ declares that he will announce his name to his "brothers". In Psalm 118: 22-24 exaltation of Christ to become the cornerstone is defined in Acts 4: 10-11 signifying the resurrection of Christ. The resurrection of Christ also appears to be anticipated in the typology of the Old Testament priesthood of Melchizedek (Gen. 14:18; I 7: 15-17. 23-25.).
Similarly, the type of the two birds (Lev. 14: 4-7), where the live bird is released, the feast of firstfruits (Lev. 23: 10-11), indicating that Christ is the first fruits of the resurrection harvest, and Aaron's rod that budded (Num. 17: 8) speaks of the resurrection. The doctrine of the resurrection of all men, as well as the resurrection of Christ, is well established in the Old Testament.
In the Gospels, Christ often predicts both houses, his own death and resurrection (Matthew 16:21; 17:23; 20: 17-19; 26:12, 28-29, 31-32; Mark 9: 30-32; 14:28; Luke 9:22; 18: 31-34.; In 2: 19-22; 10: 17-18.). The predictions are so frequent as explicit and given in so many different contexts there can be no doubt that Christ foretold his own death and resurrection, and the fulfillment of these predictions verifies the accuracy of prophecy.
The New Testament presents an overwhelming proof of the resurrection of Christ. At least seventeen appearances of Christ occurred after His resurrection.
1) Appearance to Mary Magdalene (Jn 20: 11-17; Mark 16: 9-11 . );
2) appearance women (Matthew 28: 9-10);
3) appearance to Peter (Luke 24:34; 1 Cor . 15: 5);
4) Appearance of Christ to the disciples die, collectively referred to as "the eleven" Thomas absent (Mark 16:14 being; Luke 24: 36-43; Jn 20:.. 19-24);
5) appeared to the eleven disciples a week after his resurrection (Jn . 20: 26-29);
6) appeared to seven disciples at the Sea of Galilee (Jn . 21: 1- 23);
7) appearance to five hundred (1 Cor 15: 6); 8) appearance to James the brother of the Lord (1 Cor 15: 7);
9) appeared to the eleven disciples on the mountain in Galilee (Matthew 28: 16-20; 1 Cor 15: 7);
10) Appearing to his disciples during his ascension from the Mount of Olives (Luke 24: 44-53; Acts 1:.. 3-9);
11) appearance of the risen Christ Stephen moments before his martyrdom (Acts 7: 55-56 . );
12) appeared to Paul on the road to Damascus (Acts 9: 3-6; Acts 22: 6-11 . ; . 26: 13-18; 1 Corinthians 15: 8);
13) appeared to Paul in Arabia (Acts 20:24;. 26:17; Gal 1:12, 17).;
14) Appearance of Christ to Paul in the temple (Acts 22: 17-21; cf. 9:.. 26-30; Gal 1:18);
15) Appearance of Christ to Paul in prison at Caesarea (Acts 23:11).;
16) Appearance of Christ to the Apostle John (Rev . 1: 12-20).
The number of these occurrences, the wide variety of circumstances and evidence that confirms everything surrounding these apparitions are the most powerful quality of historical evidence that Christ rose from the dead.
In addition to the tests that give us their appearances, you can still cite more evidence supporting this fact. The tomb was empty after his resurrection (Matthew 28: 6; Mark 16: 6; Luke 24: 3, 6:12; Jn. 20: 2,5-8.). Clearly witnesses of the resurrection of Christ were not stupid or easy to fool people. In fact, they were slow to understand the evidence (Jn. 20: 9: 11-15, 25). Once convinced of the reality of his resurrection, they wanted to die for their faith in Christ. It is also evident that there was a great change in the disciples after the resurrection. His sentence was replaced with joy and faith.
Later, the book of Acts testifies of the divine power of the Holy Spirit in the disciples after the resurrection of Christ, the power of the gospel which they proclaimed, and the evidence supporting miracles. Pentecost is another important test as it would have been impossible to have convinced three thousand people of the resurrection of Christ, who had had an opportunity to examine the evidence if it had been a mere fiction.
The custom of the early Church to observe the first day of the week, time to celebrate the Lord's Supper and bring their offerings, is another historical evidence (Acts 20: 7; 1 Cor. 16: 2). The very fact that the early Church was born despite the persecution and death of the apostles, would be left without explanation if Christ had not risen from the dead. It was a literal, bodily resurrection, which transformed the body of Christ according to his heavenly role.
At least they can be cited seven major reasons for the resurrection of Christ.
1. Christ was raised because of who he is (Acts. 2:24).
2. Christ was raised to fulfill the Davidic covenant (2 Sam 7: 12-16; Ps 89: 20-37; Isa . 9: 6-7; Lk . 1: 31-33; Acts . 2: 25-. 31).
3. Christ rose again to be the giver of resurrection life (Jn . 10: 10-11; 11: 25-26; Eph 2: 6; Col. 3:. 1- 4; 1 John 5: 11-12.) .
4. Christ rose again so that He is the source of power of the resurrection (Matthew 28:18; Ephesians 1: 19- 21; Phil 4:13..).
5. Christ was raised to be the Head of the Church (Eph . 1: 20-23).
6. Christ was raised for our justification is fulfilled (Rom. 4:25).
7. Christ was raised to be the first fruits of the resurrection (1 Corinthians 15: 20-23).
The resurrection of Christ, because of its historical character, is the most important proof of the deity of Jesus Christ. Because it was a great victory over sin and death, it is also the present value of divine power, as is stated in Ephesians 1: 19-21. Since the resurrection is such an outstanding doctrine, the first day of the week in this dispensation has been set apart for the commemoration of the resurrection of Jesus Christ and, accordingly, take place on the Sabbath law, which put apart the seventh day for Israel. The resurrection is, therefore, the cornerstone of our Christian faith, and as Paul puts it in 1 Corinthians 15:17, "If Christ has not been raised, your faith is vain; you are still in your sins. "Having risen Christ, our Christian faith is sure, the final victory of Christ is true and our Christian faith is fully justified.
1. Does the Bible teach that all men who die will be resurrected?
2. Make a summary of the teachings of the Old Testament that teach about the resurrection of the human body.
3. To what extent the Old Testament anticipates the resurrection of Jesus Christ?
4. To what degree Christ predicted his own resurrection?
5. How many appearances of Christ occurred between his resurrection and ascension?
6. What happened appearances of Christ after his ascension?
7. Why are a powerful confirmation of the fact of his resurrection appearances of Christ and the circumstances surrounding them ?
8. How to contribute the empty tomb, the character of the witnesses of his resurrection and the degree of their convictions to the doctrine of resurrection?
9. What changes took place in the disciples after the resurrection of Christ, and how they were used as witnesses of the resurrection?
10. What evidence can be found in the Pentecost for the Resurrection of Christ?
11. How the custom of the early Church to observe the first day of the week and its continued existence despite the persecution theorize the resurrection?
12. Name at least seven reasons for which Christ rose from the dead.
13. Why is it important for Christian faith the resurrection of Christ?
14. How the resurrection of Christ relates to this standard of divine power?
Since the resurrection of Christ is the first in a series of exaltation of Christ, his ascension to heaven can be considered the second important step. This is recorded in Mark 16:19; Luke 24: 50-51 and Acts 1: 9-11.
The question has been raised is whether Christ ascended into heaven before their formal ascension.They often cite the words of Christ to Mary Magdalene in John 20:17, where Jesus said, ". Ascending to my Father and your Father, to my God and your God"
the typology of the Old Testament where the priest, after slaughter, bringing the blood into the Holy of Holies (Heb. 9:12, 23-24) is also cited. While exhibitors have differed in their opinions, most evangelicals interpret the present time John 20:17 "climb" as a vivid future. Expressions in Hebrews that Christ entered heaven with his blood translate more correctly "through his blood" or "through his blood." The physical implementation of the blood only happened on the cross. The benefits of the finished work continue to be applied to believers today (1 Jn. 1: 7).
One last question has been raised as to whether the ascension in Acts 1 was literally an act. The whole passage completely supports the fact that Christ literally went to heaven, as well as wine literally earth when it was conceived and born. Acts 1 uses four Greek words to describe the ascension: "He was raised" (v. 9); "Him a cloud received him out of their sight" (v. 9); "He was" (v. 10);and "has been taken from you into heaven" (v. 11), better translated as "taken up" (cf. 9). These four statements are significant because in verse 11 is predicted that his second coming will be in the same way; that is, his ascension and his second coming will be gradual, visible, tangible and clouds (Acts. 1: 9- 11). This refers to his coming to establish his kingdom, rather than the rapture of the church.
Although the evidence for its ascent from earth to heaven is complete, the fact that it is claimed that Christ has gone to heaven confirms the fact of his ascension (Acts. 2: 33-36; 3:21; 7: 55-56 ; 9: 3-6; 22: 6-8; 26: 13-15; Ro 8:34; Eph . 1: 20-22; 4: 8-10 . ; Phil 2: 6. 11; 3:20 ; 1 Thessalonians 1:10; 4:16; 1 Tim 3:.. 6; Hebrews 1: 3, 13, 2. 7; 4:14; 6:20; 7:26; 8: 1; 9:24 ; 10: 12-13; 12: 2; 1 John 2: 1; Revelation 1: 7 . , 13-18; 5:. 5/12, 6: 9-17; 7: 9-17; 14: 1- 5; 19: 11-16).
The ascent marked the end of his earthly ministry. As Christ had come, he born in Bethlehem, so now He had returned to the Father. It also marked the return to his glory manifest, which was hidden in his earthly life even after his resurrection. His entrance into heaven was a great triumph, meaning finishing his work on earth and an entry into his new area of work at the right hand of the Father.
The position of Christ in heaven is universal lordship as he awaits his last win and his second coming, and frequently presents Christ at the right hand of the Father (Ps 110: 1; Mt 22:44; Mr 12:36. ; 16:19; Luke 20: 42- 43; 22:. 69; Rom 8:34; Eph 1:20;.. Col. 3: 1; Hebrews 1: 3-13; 8:. 1; 10:12 ; .12: 2; 1 Peter 3:22) the Christ occupies the throne in heaven is the Father 's throne; not to be confused with the Davidic throne, which is earthly. The land still awaits the time when it will be made his footstool and his throne will be established on earth (Mt. 25:31). His present position is, of course, of honor and authority, and always remaining as head of the Church.
In his position at the right hand of the Father, Christ fulfills the seven figures that relate to the church:
1) Christ as the last Adam and head of a new creation;
2) Christ as the Head of the body of Christ;
3) Christ as the Great Shepherd of his flock;
4) Christ as the True Life in relation to the branches;
5) Christ as the chief cornerstone in relation to the church as a building stone;
6) Christ as our High Priest in relation to the church as a royal priesthood;
7) Christ as the Bridegroom in relation to the church as his bride. All these figures are full of meaning in describing his present work.
His main ministry, however, is as high priest representing the Church before the throne of God.
four important truths are revealed in his work as High Priest:
1. As High Priest of the true tabernacle on high, the Lord Jesus Christ has entered into heaven itself to minister as a priest in favor of those who are their property in the world (Heb . 8: 1-2). The fact that the, when he ascended, he was received by his Father in heaven is evidence that his earthly ministry was accepted. Which he sit indicated that his work for the world was completed.Which sit on the throne of his father and not his own throne reveals the truth, so constantly and consistently taught in the Scriptures, that He did not establish a kingdom on earth at His first coming into the world, but He is now "waiting" until the time when the kingdom will come on earth and the divine will be done on earth as in heaven. "The kingdoms of this world are become our Lord and of his Christ; and he shall reign for ever and ever "(Revelation 11:15.); -King asked yet - the Son of the Father, which will give " you the nations as his possession the ends of the earth" (Ps . 2: 8).
However, Scripture clearly indicates that he is now establishing this legislation kingdom on earth (Matthew 25: 31-46), but rather is calling for both Jews and Gentiles, a heavenly people which is related with him as his body and girlfriend. After the present purpose is fulfilled The return and "will build again the tabernacle of David, which is fallen" (Acts 15:16;. Cf. vs. 13-18).
Although he is a King-Priest according to the type of Melchizedek (Heb 5:10; 7:. 1), He is now serving as a priest and not as King. The coming again and will then be the King of kings, it is now promoted to be "head over all things" (Eph. 1: 22-23).
2. As our High Priest, Christ is the giver of spiritual gifts. According to the New Testament, a gift is a divine enablement brought the believer and through the believer by the Spirit who dwells in it.Spirit is working to fulfill God 's purposes and use certain who dwells for this purpose. He dwells for that purpose. It is in no way a human work aided by the Spirit.
Although certain general gifts are mentioned in the Scriptures (Romans 12: 3-8; 1 Cor. 12: 4-11), the variety possible is innumerable, since two lives were never live under exactly the same conditions. However, every believer is given some gift; but the blessing and power of the gift will be experienced only when life is totally surrendered to God (cf. Rom. 12: 1-2, 6-8). There will be little need of exhortation for an honest service to God who is filled with the Spirit; because the Spirit is working on it both ways, both to will and to do his good pleasure (Phil. 2:13).
Similarly, certain men who are called "among men" are locally provided and placed in service by the ascended Christ (Eph. 4: 7-11). The Lord did not leave his work to the uncertain and insufficient judgment of men (1 Cor 12:11, 18)
3. The ascended Christ as Priest ever lives to make intercession for His own. This ministry began before He left the earth (Jn . 17: 1-26), and the saved rather than for the unsaved (Jn . 17: 9), and will continue in heaven as long as yours are in the world. His work of intercession has to do with the weakness, need for help and the immaturity of the saints on earth - things in which they are not in any way culpables-. He who knows the limitations of their own, and the power and the strategy of the enemy with whom they have to fight, is to them a pastor and bishop for their souls. His care of Peter is an illustration of this truth (Lk . 22: 31-32).
The priestly intercession of Christ is not only effective, but also endless. The priests of old failed because of death; but Christ, since he lives forever, has an unchangeable priesthood. "Wherefore he is able to save completely those who approach by him to God, always living to intercede for them" (Heb. 7; 25). David recognizes the same pastoral care and guarantee of eternal security (Ps. 23: 1).
4. Christ is currently presented by his family in the presence of God. Often the Son of God is guilty of a sin that will completely separate from God if it was not through the law of Christ and the work that he made for his death on the cross. The effect of sin on Christian is loss of joy, peace and spiritual power. Moreover, these blessings are restored according to God's infinite grace solely on the basis of confession of sin (1 John 1: 9 . ); but more important it is to consider the sin of Christians in relation to the holy character of God.
Through this priestly advocacy of Christ in heaven, no absolute assurance of salvation for children of Heavenly Father even while they are sinning. A lawyer is one who exposes and defends the cause of another before the public courts. In the performance of their functions Lawyer, Christ is now in heaven intervening on behalf of his people (Heb 9:24.) When they sin (1 Jn. 2: 1). It is revealed that makes his defense before the Father, and that Satan is there also accusing incessantly day and night the brothers, in the presence of God (Rev. 12:10). It is possible that the Christian seems that sin that he has committed is negligible; but not so for God's sake, who could never treat lightly representing an offense to the divine justice. Even sin is secret on earth is a big scandal in the sky.
In the wonderful grace of God, without any request to intervene on behalf of men, the Advocate defends the cause of the guilty Christian. And what the lawyer does to guarantee the security of the believer is so in accordance with divine justice that He is called, in relation to this ministry to advocate for their own, "Jesus Christ the righteous." He defends the children of God based on the blood that was shed on the cross, and in this way the Father has complete freedom to defend them against every accusation from Satan or men and against any judgment that in other circumstances sin would impose upon the sinner; and all this is made possible because Christ, through his death, became the "propitiation for our sins" (sins of Christians) (1 Jn. 2: 2).
The truth concerning the priestly ministry of Christ in heaven is no way for true Christians facilitating the practice of sin. On the contrary, these same things are written that you may not sin (1 Jn. 2: 1); because none can sin lightly or neglect when considering the enormous task of defense because of the sin of the Christian must necessarily perform the Advocate Christ Jesus.
It can be said, in conclusion, that Christ fulfills his ministry of intercessor and Advocate for eternal security of those who are already saved in Him (Rom. 8:34).
Christ is also at work in his church on earth while at the right hand of the Father in heaven. In many passages it is said that Christ dwells in his church and is with his church (Mt. 28: 18-20; Jn 14:18, 20; Colossians 1:27.). He is in his church in the sense that it is the who gives life to his church (John 1: 4; 10:10; 11:25; 14: 6.; Col. 3: 4; 1 John 5: 12. ).
It can be concluded that the present work of Christ is the key to understanding this task from God to call a people to form the body of Christ, and the power and the sanctification of the people to be witnesses of Christ to the ends of the Earth. His present work is preliminary and it will follow the events that relate to his second coming.
1. How Christ's ascension is related to its exaltation?
2. Treat the point on whether Christ ascended on the day of his resurrection.
3. What evidence can be provided to prove that the Ascension related in Acts was a literal ascension?
4. To what extent Scripture testifies the coming of Christ to heaven after his ascension?
5. How the ascension of Christ relates to His earthly ministry?
6. In what sense Christ's ascension was a triumph?
7. Distinguish Christ's throne in heaven the Davidic throne.
8. Name the seven figures concerning Christ and his Church.
9. What is the meaning of Christ now sits on the throne of the Father?
10. How Christ relates as our High Priest and the giver of spiritual gifts to men?
11. Test the priestly intercession of Christ with Old Testament priests.
12. Describe the work of Christ as our Advocate in heaven.
13. To what extent is Christ also working on earth during this present age?
Selected for development in this chapter doctrine is one of the most important issues of prophecy that has not yet been fulfilled. The student must not forget that prophecy is written in advance by the Lord history, and it is, therefore, as worthy of belief as are other parts of Scripture. Almost a quarter of the Bible was in the form of prophecy when the sacred pages were written. Much of biblical prophecy has been accomplished, and in each case the performance has been the most literal realization of all that had been prophesied. As was announced centuries before the advent of Christ, He came in his humanity as a son of Abraham, descended from the tribe of Judah and the house of David and born of a virgin in Bethlehem. Similarly, those concerning his death explicit details, revealed in Psalm 22, a thousand years before the coming of the the world, met with admirable precision.
God's Word contains much prophecy that at present is still waiting to be fulfilled, and it is reasonable and honorable to God, we believe that this prophecy will be fulfilled with the same fidelity as has been characteristic of all works and all the acts until today. The teaching that Christ will return to earth as He was when he ascended to the right hand of God - "This Jesus, in his resurrection body and in the clouds of heaven" (Acts 1:11.) - Is so clear and widely presented in the prophetic Scriptures, she has been included in all the great creeds of Christendom. However, it is a doctrine that we must study carefully and clear spirit of discernment.
In consideration of the prophecy as it relates to the future coming of Jesus Christ, many Bible students distinguish the coming of Christ for His Church, referring to the rapture (the taking of the saints to heaven) of His coming with His saints to establish his kingdom (his second formal coming to earth) to reign for a thousand years.
Between these two events several important events such as a worldwide church, the formation of a world government with a dictator, and a gigantic global war predict, which will take place when Christ comes to establish his kingdom. The coming of Christ for His church is the first event in this series, if the prophecies are interpreted literally.
Although the events of recent times, which occur after the rapture of the church, are given in many prophecies in the Old and New Testaments, the truth that Christ would come first by his church was not revealed in the Old Testament and is specifically a New Testament revelation.
The first revelation that Christ would come for His saints before the events of recent times were met was given to the disciples in the upper room the night before the crucifixion of Christ. According to John 14: 2-3, Christ told his disciples: "In my Father's house are many mansions; if it did not I would have told you; I go to prepare a place for you. And if I go and prepare a place, I will come again, and receive you unto myself, that where I am, there you may be also. "
The disciples were in no way prepared for this prophecy. They had been instructed, according to Matthew 24: 26-31, with respect to the glorious return of Christ to establish his kingdom. Until this time they had no indication that Christ would come first to take them from earth to heaven and hereby remove from the earth during the time of tribulation that characterizes the end of the age. In John 14 is clear that the Father's house refers to heaven, Christ was going to leave to prepare a place there. He promises that, having prepared a place, would come again to receive them there. This means that its purpose is to take them from the earth to the Father's house in heaven. Paul then expanded with extensive details this preliminary announcement.
Writing to the Thessalonians regarding these questions as to the relationship of the resurrection of the saints and the coming of Christ for His saints living on earth, Paul gives details of this important event (1 Thessalonians 4: 13-18. ). He declares in vs. 16-17 "For the Lord himself with a shout, with the voice of the archangel and with the trump of God, descend from heaven; and the dead in Christ shall rise first. Then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air: and so shall we ever be with the Lord. "The order of the events of the coming of Christ for His saints begins to leave his throne in the heavens and descend into the air over the land.
The exclamation literally give you a "voice command" ~. This will be accompanied by the triumphant voice of the archangel Michael and the sound of the trumpet of God. In obedience to the command of Christ (Jn. 5: 28-29), Christians who have died will be raised from the dead. The souls of the dead have accompanied Christ from heaven, as indicated in 1 Thessalonians 4:14 - "For if we believe that Jesus died and rose again, even so God will bring with Jesus those who have fallen asleep in him" - and enter in their resurrected bodies. A moment after the dead in Christ are raised, living Christians will be "caught up together with them in the clouds to meet the Lord in the air."
In this way the whole church will be removed from the scene of the earth and fulfill the promise of John 14 to be with Christ in the house of the Father in heaven.
Further details of this are given in 1 Corinthians 15: 51-58. Here the coming of Christ for His church is declared as "a mystery", that is, a truth unrevealed in the Old Testament but revealed in the New Testament (cf. Rom. 16: 25-26; Col. 1:26) . In contrast to the truth of the coming of Christ. earth to establish His kingdom, which is revealed in the Old Testament, the Rapture is revealed only in the New Testament. Paul, in 1 Corinthians 15, indicates that the event will take place at a moment of time, "in the blink of an eye," which resurrected bodies of the dead who will be raised with incorruptibility, ie not grow old and be immortal, without being subject to death (1 Cor. 15:53).
In Scripture it is clear that our new bodies will also be without sin (Eph 5:27; cf. Phil 3: 20-21..). The bodies of those in the tombs, as well as those living on earth, are not fit for heaven. This is why Paul says "we shall all be changed" (1 Cor 15:51).
In contrast to the resurrection and the rapture of the church, the resurrection of the saints who died before Pentecost, or who died after the rapture, is apparently delayed until the time of the coming of Christ to establish his kingdom (Dan. 12: 1-2; Revelation 20: 4).. The wicked dead, however, are not resurrected until after the thousand-year reign of Christ (Revelation 20: 5-6, 12-13.).
The theory that the rapture happens before the end of time is called pre-tribulation theory, in contrast to the post-tribulation theory, which makes the coming of Christ for His saints and his saints one event. The question of which of these theories is correct depends on how the prophecy is interpreted literally.
They can be a number of differences between the two events:
1. The coming of Christ for His saints to take them to the house of the Father in heaven is obviously a movement (from earth to heaven, while his coming with his saints is a movement from heaven to earth when Christ returns from Mount of Olives and establishes his kingdom.
2. In the rapture, the living saints are raptured, while no saint is taken in connection with the second coming of Christ to earth.
3. In the rapture, the saints go to heaven, while the second coming the saints are on earth without being caught.
4. In the rapture, the world remains unchanged and without judgment and continues in sin, while in the second coming the world is judged and justice on earth is established.
5. The rapture of the church is a day release from the curse that follows, while the second coming is a release of those who have believed in Christ during the time of tribulation and have survived.
6. The Rapture is always described as an event that is imminent, that is, it can occur at any time, while the second coming of Christ to earth is preceded by many signs and events.
7. The rapture of the saints is a truth revealed only in the New Testament, while the second coming of Christ to earth with events that precede and follow is a prominent doctrine in both Testaments.
8. The Rapture relates only to those who are saved, while the second coming of Christ to earth deals with both saved and those who are not.
9. In the Rapture Satan is not bound, but is very active in the period following, while in the second coming Satan is bound and become inactive.
10. As presented in the New Testament, unfulfilled prophecy is given placing it between the church and the time of his rapture, which is presented as an imminent event, while many signs must be met before the second coming of Christ to establish his kingdom.
11. As for the resurrection of the saints in relation to the coming of Christ to establish his kingdom, in the Old and New Testament never the rapture of the living saints mentioned at the same time.Therefore, such a doctrine would be impossible, since the saints living need to keep their natural bodies in order to function in the millennial kingdom.
12. In the series of events that describe the second coming of Christ to earth no suitable place for an event like the rapture. According to Matthew 25: 31-46, believers and nonbelievers are still mixed at the time of this trial, which comes after the coming of Christ to the earth, and it obviously has not taken place or the rapture or the separation of the saved with respect to the unsaved in Christ's descent from heaven to earth.
13. A study of the doctrine of the coming of Christ to establish his kingdom with the events preceding and following it clear that these events are not related to the church but rather Israel and the Gentile believers and nonbelievers.
This will be explained in the next chapter. The truth of the imminent coming of Christ for His church is a very practical truth. The Thessalonians Christians were instructed in 1 Thessalonians 1:10 to "wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come." His hope was not to survive through the tribulation, but the release of the wrath of God to be spread over the earth (cf. 1 Thes . 5: 9 and Revelation 6:17.). As presented in the New Testament, the Rapture is a comforting hope (John 14: 1-3; 1 Thessalonians 4:18, a purifying hope (1 John 3: 1-3 . ) And a blessed or happy expectation (.. Tit. 2:13). While the world does not see Christ until his second coming to establish his kingdom, Christians see Christ in his glory at the time of the rapture and will be for them "the glorious appearing of our great God and Savior Jesus Christ "(Tit 2:13.) for a detailed study of the doctrine of the Rapture see. Rapture Question, by Walvoord (Grand Rapids: Zondervan, 1957).
1. What proportion of the Bible was prophecy when it was written?
2. What is the significance of the fact that many prophecies have already been fulfilled literally?
3. What is the difference between the coming of Christ for His saints and the coming of Christ with His saints?
4. What important events will take place between the two events?
5. When Christ first announced the rapture of the church and revealed Him about this?
6. Why do the disciples had difficulty understanding the first mention of the rapture?
7. Describe the order of events for the coming of Christ for His saints as given in 1 Thes. 4: 13-18.
8. Why did Christ bring with Him from heaven the souls of Christians who have died at the time of the rapture?
9. Why is the coming of Christ for His Church qualifies as a mystery in 1 Corinthians 15: 51-52?
10. What additional facts concerning the Rapture are brought to light in 1 Corinthians 15: 51-58?
11. What kind of bodies will those caught or raised from the dead?
12. If the saints of the Old Testament will be resurrected at the rapture, when will they be?
13. When the wicked be raised?
14. In view of the teaching of Scripture on the subject of the rapture and resurrection, why the theory that all people will be resurrected at the same time should be rejected?
15. Name one of the important contrasts between the rapture of the Church and the Second Coming of Christ to earth to establish His kingdom.
16. In light of these contrasts, what arguments can be made for the pre-tribulation rapture opposed to post-tribulation rapture?
17. What practical application is made in writing Snatch truth as to our lives?
Since the subject of this chapter is so commonly confused with the coming of Christ for His saints, it is important that the two events are studied together so that they can be seen contrasts that appear on almost every point.
As will be discussed later in connection with the prophecies of the end times, the period between the rapture of the church and the second coming of Christ to establish his kingdom was divided into three distinct periods.
1 . Will the rapture a period of preparation in which ten nations will join a confederation in a revival of the old Roman Empire.
2. come upon a period of peace brought by a dictator in the Mediterranean area, starting with Israel can a pact planned for seven years (Dan. 9:27).
3. will come a time of persecution for Israel and all believers in Christ when dictator break his covenant after three and a half years.
At the same time he becomes the world dictator, abolishes all religions of the world for the worship of himself, and take control of all businesses in the world so that no one can buy or sell without your permission. This period of three and a half years is called the Great Tribulation (Daniel 12: 1; Matthew 24:21; Rev. 7:14.). In this period God will pour their great judgments (described in Rev. 6: 1 - 18:24). The great tribulation will culminate in a major world war (Rev. 16: 14-16).
At the climax of this war, Christ will return to liberate the saints, which have not yet been martyred, to bring judgment on the earth and bring his kingdom of righteousness. Of the many passages that describe this period, it is clear that these great movements of shock must precede the second coming of Christ, and it would be impossible to contemplate the second coming to earth as imminent given that these events have not yet taken place.
1. The Bible teaches that Jesus Christ will return to earth (Zechariah 14: 4.) Personally (Matt 25:31; Rev . 19: 11- 16), and in the clouds of heaven (Mt. 24:30 ; Acts 1:11; Rev 1: 7) . .. According to all scriptures, it will be a glorious event to which everyone will see (Rev 1: 7 . ).
2. According to the revelation given by Christ himself in Matthew 24: 26-29, glorious appearance will be like lightning shining from east to west. In the days preceding, described as "the tribulation of those days , " there will be stir in the sky, the sun was darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the very heavens will be shaken. In Revelation 6: 12-17 and 16: 1-21 give further details. The return of Christ will be seen by everyone on earth (Matthew 24:30; Revelation 1: 7 . ) "And then all the tribes of the earth" (Matthew 24:30), because the vast majority of them are unbelievers who are awaiting trial.
3. In his second coming to earth, Christ is accompanied by saints and angels in dramatic procession.This is described in detail in Revelation 19: 11-16. Here John writes: "Then I saw heaven opened;and behold a white horse, whose rider is called Faithful and True, and in righteousness He judges and makes war. His eyes were as a flame of fire, and on his head were many crowns; He had a name written , that no one knows but himself. He was dressed in a robe dipped in blood; and His name is called The Word of God. And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses. Out of his mouth comes a sharp sword with which to strike down the nations, and He shall rule them with a rod of iron; He treads the winepress of the fierceness and wrath of Almighty God. On his robe and on his thigh a name written , "KING OF KINGS AND LORD OF LORDS." The fact that this is a procession in which Christ is accompanied by all the saints and angels indicates that it is gradual and can take several hours. During this period the earth will rotate, allowing the world to see such an event. The second coming will culminate in the Mount of Olives, the same place from which Christ ascended to heaven (Zechariah 14: 1-4; Acts 1: 9-12 . .). At the moment your feet touch the Mount of Olives, it will split in two and form a large valley extending from Jerusalem in the east to the Jordan Valley.
4. In His coming, Christ will judge first world armies deployed in battle (Rev . 19: 15-21). In establishing the kingdom, will bring together Israel and judge them (Ezek . 20: 3-38) as to their worthiness to enter the millennial kingdom. In a similar way the meet to the Gentiles , or "nations" and the judge (Matthew 25: 31-46). The then he brings them into His kingdom of justice and peace on earth, with Satan bound and judged all open rebellion. Further details will be given in later chapters.
As we saw in the previous chapter, there are many contrasts between the coming of Christ for His saints and His coming with His saints.
The two events- the coming of Christ for His saints and His coming with His saints can be distinguished as well (for short, the first event will be indicated by a) , and the second event by b) :
a) "Our meeting with him"; b) "The coming of our Lord Jesus Christ" (2 Ts.:2:1).
a) He comes as the "morning star" (Rev 2:28; 22:16; 2 Peter 1:19). b) as "the Sun of Righteousness" (Mal 4: 2)..
a) "The day of our Lord Jesus Christ" (1 Cor 1: 8; 2 Corinthians 1:14; Phil . 1: 6, 10; 2:16); b) the "Day of the Lord" (2 P. 3:10)
a) An event without signals; b) must be addressed signals its proximity (1 Thessalonians 5: 4; I 10:25)...
a) A sudden event at any time; b) fulfillment of the prophecy that precedes (2 Thes 2: 2, 3)..
a) There is no reference to evil; b) the finished evil, Satan judged, the Man of Sin destroyed (2 Ts.:2:8; Rev. 19:20; 20: 1-4 . ).
a) Israel unchanged; b) all covenants met (Jer.23: 5-8; 30: 3-11; 31: 27-37).
a) The church removed from the earth; b) returning with Christ (1 Thessalonians 4:17;. Jud 14-15; Ap . 19:14)..
a) The nations unchanged; b) freed from the bondage of corruption (Is 35; . 65: 17- 25).
a) The creation not changed; b) delivered from the bondage of corruption (Is 35; . 65: 17-25).
a) A "mystery" never before revealed; b) seen through the Old and New Testaments (Dn 7: 13-14; Matt . 24: 27- 30; 1 Corinthians 15: 51-52).
a) The hope centered on Christ: "The Lord is near" (Phil . 4: 5); b) the kingdom is near (Matthew 6:10).
a) Christ appears as the Bridegroom, Lord and Head of the church (Eph . 5: 25-27 . ; Tit 2:13);
b) He appears as King Messiah and Emmanuel for Israel (Isaiah 7:14; 9:. 6-7; 11: 1-2).
a) His coming not seen by the world; b) coming in power and great glory (Matthew 24:27, 30; Rev. 1: 7)..
a) Christians judged in terms of rewards; b) the nations judged for the kingdom (2 Cor 5: 10-11; Mt. 25: 31-46). Important scriptures: a) Jn. 14: 1-3; 1 Corinthians 15: 51-52; 1 Thes. 4: 13-18; Phil. 3: 20-21; 2 Cor 5:10; b) Dt. 30: 1-10; . Psalm 72. Notice all the prophets; Mt. 25: 1-46; Acts. 1:11; 15: 1-18; 2 Thes. 2: 1-12; 2 Peter 2: 1-3: 18; Ap . 19: 11-20: 6.
1. Describe the preparation period that will follow the rapture of the church.
2. What is the extent of the period of peace that will follow the period of preparation, and how will ensue?
3. What are the main features of the time of persecution for Israel, which will continue to peacetime?
4. What is the exact meaning of time of great tribulation, and what will bring this period to theend?
5. Why would it be impossible for the Lord Jesus Christ to come and establish his kingdom on earth today?
6. Describe the appearance of the second coming of Christ as will be seen by the world.
7. What will the situation on earth and in heaven at the time of the second coming of Christ?
8. Why all the tribes of the earth mourn at the time of the Second Coming?
9. Who accompanies Christ in his second coming?
10. How can you say that everyone will see the second coming?
11. What place on earth return Christ in his second coming, and that will happen when your feet touch the ground?
12. What is the first act of judgment of Christ's return?
13. What will Christ concerning Israel in his return?
14. What will Christ in relation to the Gentiles in his return?
15. What contrast between the rapture and the second coming clear that these are two different events?
16. Name some of the important scriptures that relate to the rapture and the second coming of Christ to earth.
17. Why is the literal interpretation of prophecy makes it impossible to make the rapture of the church and the coming of Christ to establish his kingdom same event?
In the teaching of the fundamental truths concerning the Holy Spirit should be a special emphasis on the fact of his personality. This is because the Spirit does not speak now of himself; Rather, he speaks what He hears (Jn 16:13; Acts 13:.. 2), and He says he has come into the world to glorify Christ (John 16:14.). In contrast to this, Scripture represents both the Father and the Son as talking about themselves; and this not only with final authority and through the use of the personal pronoun I , but also presenting and immediate communion, cooperation, conversion, each other. All this tends to make less real the personality of the Holy Spirit, who does not speak from himself or herself. As a result, in the history of the church, the Spirit's personality was neglected for centuries;only when the doctrine of the Father and of the Son was defined, as in the Nicene Creed (325 AD), the Spirit was recognized as a personality in the creeds of the church.
The way was defined later orthodox doctrine, the scriptural truth that God the Father subsists or exists in three persons-the Father, the Son and the Holy Spirit was generally recognized. Scripture is quite clear when it says that the Holy Spirit is a person both as God the Father and God the Son, and yet, as seen in the study of the doctrine of the Trinity, the three Persons are one God and not three .
1. THE SPIRIT THAT MAKES YOU ONLY ONE PERSON CAN DO.
A) He convicts the world: "And when He comes, will convict the world of sin, righteousness and judgment" (Jn . 16: 8).
B) He teaches: "He will teach you all things" (Jn 14:26; see also Neh 9:20;.. Jn. 16: 13-15; 1 John 2:27)..
C) The Spirit speaks: "And because ye are sons, God sent into your hearts the Spirit of his Son, crying , Abba, Father" (Gal . 4: 6).
D) The Spirit intercedes: "But the Spirit himself intercedes for us with groans" (Romans 8:26)..
E) The Spirit guides: "Guided by the Spirit" (Galatians 5:18; Acts 8:29; 10:19; 13:.. 2; 16: 6- 7; 20:23; Ro 8:14. ).
F) The Spirit draws men to the specific service, "said the Holy Spirit , Barnabas and Saul for the work to which I have called them " (Acts 13: 2; Acts 20:28)...
G) The Spirit is himself subject to a plan (Jn. 15:26).
H) The Spirit ministers: He regenerates (Jn . 3: 6), the seals (Eph 4:30), He baptizes (1 Cor 12:13), He fills (Eph 5:18)...
2. IT AS A PERSON IS AFFECTED BY OTHER BEINGS.
A) The Father sends to the world (Jn 14:16, 26), and sends the Son into the world (Jn . 16: 7 . ).
B) Men can angering the Spirit (Is 63:10) can contristarle (Eph 4:30), can resist (1 TS.5.. 19) can blasfemarle. (Matthew 12:31), may lie (Acts 5: 3), can give reproach (Heb 10:29.) Can speak against Him (Matthew 12:32).
3. ALL BIBLICAL TERMS RELATING TO SPIRIT INVOLVING YOUR PERSONALITY.
A) He is called "another Comforter" (Lawyer), indicating that he is a person as much as Christ (Jn . 14: 16-17; 26; 16: 7; 1 John 2: 1-2). .
B) A is called The Spirit in the same personal sense that God is called Spirit (Jn. 4:24).
C) The pronouns used for the Spirit imply personality.
In the Greek language the word "spirit" is a neutral name, which naturally requires a neutral pronoun, and in a few opportunities is used (Ro 8:16. 26); but often the masculine form of the pronoun used, emphasizing the fact the personality of the Spirit (Jn 14: 16-17; 16: 7-15.).
1. IT IS CALLED GOD. This will be seen by comparing Isaiah 6: 8-9 with Acts 28: 25-26; Jeremiah 31: 31-34 with Hebrews 10: 15-17 . (Note also Acts 3:18 2 Cor . 5: 3, 4 "Why has Satan filled your heart to lie to the Holy Spirit ...? you have not lied to men but to God ") although. that the judgments of God have fallen so drastically on some who have lied against the Spirit (Acts 5: 3 . ), and although men clearly not allowed swear in the name of the Holy Spirit, and though He is called the Holy Spirit, it is true that he is not holier than the Father or the Son; the absolute holiness is the first attribute of the Triune God.
2. He has the attributes of God. (Gen. 1: 2; Job 26:13; 1 Cor . 2: 9-11; I 9:14.).
3. The Holy Spirit performs the works of God. (Job 33: 4; Psalm 104: 30; Lk . 12: 11-12; Acts . 1: 5; 20:28; 1 Cor 6:11; . 2: 8-11; 2 Peter 1:21).
4. As indicated above, the use of personal pronouns asserts its personality.
5. presents the Holy Spirit in Scripture as a personal object of faith. (Psalm 51:11; Matthew 28:19; Acts 10: 19-21 . .).
As an object of faith, He is also someone who is must obey. The believer in Christ, walking in fellowship with the Spirit, experience their power, their guide, their education and their sufficiency, and experimentally confirmed the great doctrines concerning the personality of the Spirit, which is revealed in Scripture.
1. Why is it necessary to emphasize the personality of the Holy Spirit?
2. What are some of the important works of the Spirit which show your personality?
3. To what extent does the Scripture indicates that the Holy Spirit is a person affected by other beings?
4. What biblical terms imply the personality of the Holy Spirit?
5. How does the fact that the Holy Spirit is called God demonstrates His equality with the Father and the Son?
6. What evidence supports the conclusion that the Holy Spirit has the attributes of God?
7. How the Holy Spirit works demonstrate his deity?
8. How are personal pronouns used for the Holy Spirit confirm their personality?
9. To what extent Christian experience, in which the Holy Spirit is the object of faith and obedience, holds his equality with the Father and the Son?
The coming of the Spirit into the world on the day of Pentecost must be seen in relation to his work in previous dispensations. In the Old Testament the Holy Spirit was in the world as the omnipresent God; however, it is said that He came into the world on the day of Pentecost. During the present age it is said that he remains in the world, but leave out the world in the same way as it came on the day of Pentecost when the rapture of the church occurs. In order to understand this truth of the Holy Spirit, they must be considered various aspects of the Spirit's relationship with the world.
Through the long period before the first coming of Christ, the Spirit was present in the world in the same sense in which it is present everywhere, and He acted in and through the people of God according to His divine will ( Gn 41:38; Ex. 31:. 3; 35:31; Nm 27:18; Job. 33: 4; Ps. 139: 7; Hag. 2: 4-5; Zechariah 4: 6).. In the Old Testament the Spirit of God is having a relationship with respect to the creation of the world. He had part in the revelation of divine truth to the holy prophets. He inspired the Scriptures which are written, and has a ministry in general to the world restricting sin, empowering believers for service and performing miracles. All these activities show that the Spirit was very active in the Old Testament; however, there is no evidence in the Old Testament that the Spirit dwell in every believer.
As John 14:17 indicates, He was "with" them but not "in" them. Similarly, there is no mention of the work of sealing the Spirit or about the baptism of the Holy Spirit before Pentecost. Accordingly, it could be anticipated that after Pentecost would have a much greater work of the Spirit in the preceding ages.
It is reasonable to assume that embodied and active presence of the Second Person of the Trinity in the world affect the ministries of the Spirit, and found that this is true.
1. IN RELATION TO CHRIST, THE SPIRIT WAS THE POWER GENERATOR THROUGH WHICH THE GOD-MAN WAS FORMED IN THE WOMB MAIDEN . The Spirit also is seen descending in the form of a dove upon Christ at the time of his baptism . And again it is revealed that it was only through the eternal Spirit that Christ offered himself to God (Heb. 9:14).
2. RELATIONSHIP WITH THE SPIRIT FOR MEN DURING THE MINISTRY OF CHRIST WAS TERRENAL PROGRESSIVE . Christ gave his disciples first assured that they would receive the Spirit asking for it(Lk. 11:13). Although the Spirit had previously come upon the men according to the sovereign will of God, his presence in the human heart had never been before conditional on the petition, and this new privilege was never claimed by anyone at that time regarding what the Scriptures show.
At the end of his ministry and just before his death, Christ said, "And I will pray the Father, and he will give you another Counselor to be with you forever-the Spirit of truth (Jn. 14: 16-17). Similarly, after his resurrection the Lord breathed on them and said, "Receive the Holy Spirit" (Jn. 20:22); but, despite this temporary gift of the Spirit, they should stay in Jerusalem until they were permanently endowed with power from on high (Luke 24:49; Acts 1: 4..).
As promised by the Father (Jn. 14: 16-17, 26) and the Son (Jn. 16: 7), the Spirit who as the only Omnipresent had always been in the world came into the world on the day of Pentecost. The strength of this apparent repetition of ideas is when it is understood that his coming on the day of Pentecost was that He might make his dwelling in the world. God the Father, although Omnipresent (Eph. 4: 6), is, in their abode, "Our Father who art in heaven" (Matthew 6: 9). In the same way, God the Son, yet omnipresent (Matthew 18:20; Col. 1:27), in their abode is now seated at the right hand of God (Heb 1: 3; 10:12.). Similarly, the Spirit, though omnipresent, is now here on earth when it comes to his home. The occupy his dwelling on earth was the sense in which the Spirit came on the day of Pentecost. His dwelling place was changed from heaven to earth. It was for this coming of the Spirit to the world that the disciples were told to wait. The new ministry of this age of grace could not start apart from the coming of the Spirit.
In the chapters that follow it will be presented the work of the Spirit in the present age. The Spirit of God first has a ministry to the world, as stated in John 16: 7-11. Here He is revealed convincing the world of sin, righteousness and judgment. This work, which prepares an individual to receive Christ intelligently is a special work of the Spirit, a work of grace, which enlightens the minds of the unbelieving men, blinded by Satan, on three great doctrines.
1 TO UNBELIEVER is made to understand that the sin of unbelief in Jesus Christ as their personal savior is the only sin BETWEEN STAYING AND SALVATION . It 's not a matter of his righteousness, feelings or any other factor. The sin of unbelief is the sin that prevents your salvation (Jn. 3:18).
2. Doubting IS INFORMED WITH RESPECT TO JUSTICE OF GOD . While on earth Christ was the living illustration of the righteousness of God, after his departure the Spirit is sent to reveal the righteousness of God to the world. This includes the fact that God is a just God who demands much more than any man can do for himself, and this eliminates any possibility of human works as thebasis for salvation. Most importantly, the Spirit of God reveals that there is an obtainable righteousness by faith in Christ, and that when one believes in Jesus Christ can be declared righteous, justified by faith and accepted by faith in Christ, who is right in both, his person and his work on the cross (Romans 1: 16-17; 3:22; 4: 5 . ).
3. REVEALS THE FACT THAT THE PRINCE OF THIS WORLD, THAT IS, THE SAME SATAN IS JUDGED ON THE CROSS AND IS SENTENCED TO ETERNAL PUNISHMENT . This reveals the fact that the work on the cross is finished, that trial has taken place, that Satan has been defeated and that salvation is obtainable for those who put their trust in Christ. While it is not necessary for an unbeliever tounderstand fully all these facts to be saved, the Holy Spirit should disclose enough so that, as he believes, intelligently receives Christ in his person and his work.
There is a sense in which this was partially true in past ages, since even in the Old Testament it was impossible for a person to believe and be saved without a work of the Spirit. However, in the present age, following the death and resurrection of Christ, these facts are much clearer again now, and the work of the Spirit, to reveal to unbelievers, is part of the important reason for coming to the sphere of the world and make it their residence.
In his coming into the world on the day of Pentecost, the Spirit's work in the church took place in many new ways. This will be considered in later chapters. It is said that the Holy Spirit regenerates every believer (John 3: 3-7; 36.).
The Holy Spirit dwells in every believer (John 7: 37-39; Acts. 11: 15-17; Rom. 5: 5; 8: 9-11.; 1 Corinthians 6: 19-20). I dwell in the believer, the Holy Spirit is our seal until the day of redemption (Eph. 4:30). Then, every child of God is baptized into the body of Christ by the Spirit (1 Cor 12:13).All these ministries apply equally to every true believer in this present age. In addition to these works that are related to the believer's salvation, is the possibility of being filled with the Spirit and walk by the Spirit, which opens the door to all the ministry of the Spirit in the believer in this present age. These great works of the Spirit are the key not only salvation but also for effective Christian life in the present age.
When the purpose of God in this age is completed by the rapture of the church, the Holy Spirit will have fulfilled the purpose of its special advent into the world and leave the world in the same sense that He came on the day of Pentecost. You can see a parallel between Christ's coming to earth to fulfill his work and his departure to heaven. Like Christ, however, the Holy Spirit will continue to be omnipresent and after a work similar to that which was true before the day of Pentecost rapture.
The present time is, according to this, in many respects, the age of the Spirit, an age in which the Spirit of God is working in a special way to call a company of believers from Jews and Gentiles to form the body of Christ. The Holy Spirit continue to work after the rapture, as will also the age of the kingdom, which will have its own characteristics and is likely to include all ministries of the Holy Spirit in the present age that except the baptism of the Spirit.
The coming of the Spirit should be seen as an important event, essential to the work of God in the present age and the coming of Christ is essential to salvation and elemental purpose of God to provide salvation for everyone and especially for those who would believe.
1. In what sense the Holy Spirit was in the world before Pentecost?
2. What important works of the Holy Spirit in the Old Testament?
3. Distinguish the meaning of the Holy Spirit he was "with" the saints of the Old Testament, in contrast to the present age, in which the Holy Spirit is "in" them.
4. How does the Holy Spirit is related to the conception and birth of Christ?
5. What did the Holy Spirit ministry in the period of the Gospels?
6. Why they had to wait until Pentecost the disciples for the coming of the Holy Spirit even if the Lord had breathed on them? (Jn. 20:22).
7. In what sense Christ's promise to give you another Comforter, who would abide with his disciples forever, promised a new ministry of the Spirit?
8. In what sense the Holy Spirit came at Pentecost, and how does this relate to his omnipresence?
9. What three doctrines are taught by the Spirit in what refers to convince the world?
10. In his coming on the day of Pentecost, what important works of the Spirit can be seen?
11. Where is the home of the Father and the Son during this era?
12. Where is the dwelling place of the Holy Spirit during this present age?
13. What change in the ministry of the Holy Spirit will take place at the time of the rapture?
14. Will you continue working the Holy Spirit on earth after the rapture?
15. What can be expected of the ministry of the Spirit in the millennium?
16. How important is the ministry of the Spirit for the present purpose of God?
Since the Christian life of faith begins with the new birth, regeneration is one of the fundamental doctrines regarding salvation. An exact definition of this work of the Spirit and an understanding of their relationship with the whole Christian life are important for effective evangelism enough to spiritual maturity.
In the Bible the word "regeneration" is found only twice. In Matthew 19:28 it is used in the renovation of the earth in the millennial kingdom and does not apply to Christian salvation. In Titus 3: 5, however, the statement is made:
"Not by works of righteousness which we have done, but according to his mercy, by the washing of regeneration and renewing of the Holy Spirit." On the basis of this text, the word 'regeneration' has been chosen by theologians to express the concept of new life, new birth, spiritual resurrection, the new creation and, in general, a reference to the new life supernatural believers they receive as children of God. In the history of the church, the term has not always had an exact use but understood correctly means the source of eternal life, which is introduced into the believer in Christ at the time of their faith, the instantaneous change from state spiritual death to spiritual life.
By its nature, regeneration is God 's work and aspects of their veracity are declared in many passages (Jn 1:13; 3:. 3-7; 5:21; Ro 6:13; 2 Cor . 5: 17; Ephesians 2: 5, 10; 4:24; Titus 3:.. 5; James 1:18; 1 Peter 2: 9 . ). According to John 1:13, "are not of blood, nor of the will of the flesh nor of thewill of man, but of God." In many passages it is compared to spiritual resurrection (Jn 5:21; Rom 6:13;.. Eph. 2: 5). It is also compared to the creation, because it is a creative act of God (2 Cor 5:17; Eph 2:10;. 4:24).
The three Persons of the Trinity are involved in the regeneration of the believer. The Father is related to regeneration in James 1: 17-18. The Lord Jesus Christ reveals is frequently involved in regeneration (John 5:21;. 2 Corinthians 5:18; 1 John 5:12.). It seems, however, that, as in other works of God where three people are involved, the Holy Spirit is specifically the Regenerator, as stated in John 3: 3-7 and Titus 3: 5. A parallel can be seen in the birth of Christ, in which God was his Father, the Son's life was in Christ and yet was conceived of the Holy Spirit.
The central concept of regeneration is a believer which initially was spiritually dead has now received eternal life. To describe this three figures are used. One is the idea of being born again or reborn figure. In the conversation of Christ with Nicodemus He said, "You must be born again."
It appears in contrast to the human birth in John 1:13. In a second figure, the spiritual resurrection, a believer in Christ is declared as "alive from the dead" (Rom. 6:13). In Ephesians 2: 5 declares that God, "even when we were dead in trespasses, made us alive together with Christ", literally "made us alive together with Christ." In the third figure, that of the new creation, the believer is exhorted to "put on the new man, created according to God in righteousness and true holiness" (Eph. 4:24). In 2 Corinthians 5:17 thinking becomes clear: "So if anyone is in Christ is a new creation; old things are passed away; behold, all things have become new. "The three figures speak of new life, which is received by faith in Christ.
Given the nature of the act of rebirth, resurrection and spiritual creation, it is clear that regeneration is not carried out for a good work of man. It is not an act of human will in itself, and is not produced by any church ordinance as baptism by water. It is entirely a supernatural act of God in response to man's faith.
Similarly, regeneration must be distinguished from the experience that follows. Regeneration is instantaneous and is inseparable from salvation. A person will genuinely saved in a subsequent spiritual experience, but the experience is evidence of regeneration, not regeneration itself. In a sense we can say that the new birth experience, but what we mean by this is that we experience the results of the new birth.
In many respects, regeneration is the foundation upon which is built our total salvation. Without new life in Christ there is no possibility of the other aspects of salvation such as the indwelling Spirit, justification, or all other subsequent results. However, there are some features that are immediately apparent in the act of regeneration.
When a believer receives Christ by faith, he is born again and in the act of new birth receives a new nature. This is what the Bible refers to as the "new man" (Eph. 4:24), which we are exhorted to "clothe us" in the sense that we should take advantage of their contribution to our new personality.Because of the new nature, a believer in Christ can often experience a drastic change in his life, in his attitude toward God and his ability to have victory over sin. The new nature is modeled in accordance with the nature of God himself and is somewhat different from the human nature of Adam before sin, which was fully human, yet without sin. The new nature is divine qualities and craves the things of God.
Although it has no power to fulfill his desires apart from the Holy Spirit in itself, gives a new direction to life and a new aspiration to achieve the will of God.
While regeneration itself is not an experience, the new life received in regeneration gives the believer new capacity for experience. Before that he was blind, and now you can see. Before I was dead, now alive to spiritual things.
Before God it was strange and out of communion; now has a basis for communion with God and can receive the ministry of the Holy Spirit. In proportion as the Christian surrenders himself to God and God's provision obtains, your experience will be wonderful, a supernatural demonstration of what God can do with a life that is surrendered to Him.
Another important aspect of having eternal life is that it is the ground for eternal security. Although some have taught that eternal life can be lost and that a person who was once saved can be lost if it deviates from the faith, the very nature of eternal life and new birth prevent backtracking in this work of God. It is primarily a work of God, not of man, which does not depend on any human dignity. While faith is necessary, it is not considered a good deed which deserves salvation, but rather opens the channel through which God can work in individual life. Just as the natural birth can not be reversed, the same way the spiritual birth can not be; once made, he assures the believer that God will always be your Heavenly Father. Similarly, the resurrection can not be revoked, since we are raised to a new order of being by an act of God.
The new birth as an act of creation is other evidence that once that is done continues forever. Man can not itself override this creation.
The doctrine of eternal security, accordingly, rests on the question of whether salvation is a work of God or man, if entirely by grace or based on human merit. Although the new believer in Christ may fail in what he should be like a son of God, as occurs in the case of human relationship, this does not alter the fact that he has received a life that is eternal. It is also true that eternal life we have now only partially expressed in spiritual experience. You will have its final joy in the presence of God in heaven.
1. What is regeneration?
2. What important passages on regeneration are found in the New Testament, and what theyteach in general?
3. How are the three involved persons of the Trinity in the regeneration of the believer?
4. Describe regeneration as revealed in the figure of the Renaissance.
5. Why is called the new birth the spiritual resurrection?
6. How does the fact that a believer in Christ is a new creature is a result of regeneration?
7. Why is it impossible for the human will itself produce the new birth?
8. In what sense regeneration is not an experience?
9. How the experience relates regeneration?
10. How is the new nature an outcome of regeneration?
11. What new experiences will come to a believer regenerated?
12. How regeneration with eternal security is related?
Though the Spirit of God was with the men in the Old Testament and was the source of their new lives and meanings of spiritual victory, there is no evidence that all believers in the Old Testament had the Spirit dwelling in them.
This is explained by the silence in the Old Testament about this doctrine and the express teaching of Jesus Christ, when contrasted the situation of the Old Testament age present in the words "He dwells with you and will be in you" (Jn. 14 : 17). The believer indwelling Spirit is a feature of the present age that will be repeated in the millennial kingdom, but not in another period.
Although Christians can vary greatly in spiritual power and manifestation of the fruits of the Spirit, Scripture plainly teaches that every Christian has the Spirit of God dwelling in him from the day of Pentecost. Some of this experience temporary delays that are sometimes in Acts (8: 14- 17; 19: 1-6) exceptional circumstances were not normal, and due to the temporary nature of the book of Acts.The fact his home is mentioned in many passages in the Bible that should not be questioned by anyone who recognizes the authority of Scripture (John 7: 37-39; Acts 11:17; Romans 5:.. 5;. 8: 9, 11; 1 Cor 2:12; 6: 19- 20; 12:13; 2 Cor 5: 5; Gal. 3: 2; 4: 6; 1 John 3:24; 4:13).. These passages make it clear that before the day of Pentecost the Old Testament dispensation-in which only a few had this privilege it existed, but after Pentecost normal work of the Spirit has been dwelling on every Christian.
Romans 8: 9 maintains the universal indwelling of the Spirit declaring that this was "if any man have not the Spirit of Christ, is not of Him." Similarly, in Jude 19 nonbelievers they are described as "not having the Spirit." Even Christians who are living outside the will of God and are subject to punishment from God, yet have bodies, which are temples of the Holy Spirit. Paul uses this argument in 1 Corinthians 6:19 to exhort the carnal to avoid sins against God Corinthians, because their bodies are made holy by the presence of the Holy Spirit.
Repeatedly it declared that the Holy Spirit is a gift of God and a gift, by its nature, is something without merit on the part of the recipient (John 7: 37-39 Acts 11:17; Romans 5:.. 5. ; 1 Cor 2:12; 2 Cor 5: 5). Similarly, the high standard of living that is required of Christians who want to walk with the Lord presupposes the indwelling presence of the Holy Spirit to provide the necessary divine enablement. As kings and priests they were anointed and set apart for their sacred tasks, just as the Christian is anointed by the Holy Spirit at the moment of salvation, and the indwelling presence of the Holy Spirit is set aside for their new life in Christ (2 Cor 1:21; 1 John 2:20, 27.). The anointing is universal, occurs at the moment of salvation, and doctrinally is the same as the indwelling of the Spirit.
The teaching that one is anointed subsequent to salvation and that is a second work of grace, or is possible only when it is filled with the Holy Spirit, is not the teaching of Scripture.
The fact that every believer is indwelling Spirit has sometimes been challenged on the basis of problem passages. According to three passages in the Old Testament and the Gospels (1 5. 16:14; Ps 51:11;.. Lk 11:13), some have believed that one possessing the Spirit can lose. David's prayer (Ps. 51:11) not taken him off the Spirit of God, as was the experience of Saul (1 5. 16:14), it is based on the life of the Old Testament. So it was not normal that all he had with him abiding, and, accordingly, it had been given sovereignly, in the same way could be taken away.
Three passages in Acts also seem to imply a problem in the universal indwelling of the Spirit. In Acts 5:32 it describes the Holy Spirit as One "which God has given to those who obey him." However, obedience, here, is obedience to the Gospel, as Scripture clearly indicates that some who are partially disobedient still possess the Spirit. The delay in administering the Spirit to those who heard the gospel through Philip in Samaria was caused by the need to connect this new work of the Spirit to the apostles in Jerusalem. Accordingly, giving the Spirit it was delayed until laid hands on them (Acts. 8:17), but this was not the normal situation, as illustrated in the conversion of Cornelius, who received the Spirit without the imposition of hands.
The situation in Acts 19: 1-6 seems to refer to those who had believed in John the Baptist, but who had never believed in Christ. They received the Spirit when Paul laid his hands on them, but again this is rather an abnormal normal situation and has not been repeated. Anointing 1 John 2:20 (referred to as "anointing") and in 1 John 2:27, if interpreted correctly, is related to the initial act of dwelling, rather than a subsequent work of the Spirit. On each occasion of anointing in the New Testament, whether it relates to the period before or after Pentecost, the anointing of the Spirit is an initial act (Lk 4:18;. Acts 4:27;. 10:38; 2 Cor . 1:21; 1 John 2: 20, 27).. So this doctrine difficulties disappear with a careful study of the passages in which the problems arise.
Since some works of the Spirit in the believer occur simultaneously at the time of new birth, you should be a careful distinction between these works of the Spirit. Therefore, the indwelling of the Spirit is not the same as the regeneration of the Spirit, but occur at the same time. Similarly, regeneration and the indwelling of the Holy Spirit are not the same as the baptism of the Spirit, which will be discussed shortly. The indwelling of the Spirit is not the same as the fullness of the Spirit, since all Christians are indwelling Spirit but not all are filled with the Spirit. In addition, the indwelling of the Spirit happens once and forever, while the fullness of the Spirit can often occur in the Christian experience. The indwelling of the Spirit is, however, the same as the anointing of the Spirit and the sealing of the Spirit.
The fact of the indwelling of the Spirit or the anointing is a characteristic feature of this age (John 14:17; Rom . 7: 6, 8. 9; 1 Corinthians 6: 19-20; 2 Cor 1:21; 3: 6; 1 John 2:20, 27).. Through the indwelling of the Spirit the individual is sanctified or set apart for God.
In the Old Testament the anointing oil typifies the present anointing by the Spirit, oil being one of the seven symbols of the Spirit.
1. Anything touched with anointing oil was, therefore, holy (Ex . 40: 9-15). Similarly, the Spirit now sanctifies (Rom 15:16; 1 Cor 6:11; 2 Thessalonians 2:13; 1 Peter 1:.. 2).
2. The prophet was sanctified with oil (1 Kings 9:16), just as Christ was a prophet by the Spirit (Isa .61:. 1; Lk 4:18), and the believer is a witness by the Spirit (Acts 1: 8 . ).
3. The priest was sanctified with oil (Ex. 40:15), also was Christ in his sacrifice by the Spirit (Heb. 9:14), and the believer by the Spirit (Rom. 8:26:12 : 1; Eph 5: 18-20)..
4. The king was sanctified with oil (S.16 1: 12-13), in the same way it was Christ through the Spirit (Ps . 45: 7), and the believer is called to rule by the Spirit.
5. The anointing oil was for healing (Lk. 10:34), suggesting the healing of the soul in salvation by the Spirit.
6. The oil makes his face shine, which was the oil of joy (Ps . 45: 7), and fresh oil (Ps 92:10.) Required. The fruit of the Spirit is joy (Gal. 5:22).
7. In the furniture for the tabernacle oil for lamps (.: 6 Ex 25) is specified.
Spirit suggests the oil, the wick the believer as a channel, and the visible light of Christ shine. The wick should rest in the oil; so the believer must walk in the Spirit (Gal. 5:16). The wick should be free of obstruction: so the believer must not resist the Spirit (1 Thes. 5:19). The wick should be fixed; so the believer must be cleaned by confession of sin (1 John 1: 9.).
The Holy anointing oil (Ex. 30: 22-25) was composed of four spices added to the oil as a base. These spices represent peculiar virtues found in Christ. Thus, this compound symbolizes the Spirit taking the life and character of Christ and applying the believer. This oil could in no way be applied to human flesh (John 3: 6; Gal 5:17..). It could not be imitated, indicating that God can not accept anything but the manifestation of life, which is Christ (Phil. 1:21). Each item of furniture in the tabernacle had to be anointed and therefore apart for God, suggesting that the dedication of the believer must be complete (Rom. 12: 1-2).
The indwelling of the Holy Spirit is represented as the seal of God in three passages in the New Testament (2 Cor 1:22; Eph 1:13;. 4:30). In each important consideration the sealing of the Spirit is entirely a work of God. To Christians are never encouraged to seek the sealing of the Spirit, because every Christian already sealed. The sealing of the Holy Spirit, therefore, is as universal as the abode of the Holy Spirit occurs at the moment of salvation.
Ephesians 1:13 says, "Having believed, you were sealed with the Holy Spirit of promise." In other words, believing and receiving occur at the same time. It is, therefore, no subsequent work of grace nor a reward for spirituality. The Ephesian Christians were exhorted: "And do not grieve the Holy Spirit of God, whereby ye are sealed unto the day of redemption" (Eph 4:30 pm.). Even when they sinned and contristaran the Spirit, however they were sealed for the day of redemption, that is, until the day of resurrection or transformation, when receive new bodies and no longer sin no more.
As the indwelling of the Spirit, the sealing of the Spirit is not an experience, but a fact to be accepted by faith. The sealing of the Spirit is a tremendously significant part of the Christian salvation and indicates their safety, and that is God's property. In addition to the above, it is the symbol of a completed transaction. The Christian is sealed until the day of redemption of his body and its presentation in glory. Taken as a whole, the doctrine of the indwelling presence of the Holy Spirit as our label brings great security and confortamiento the heart of every believer who understand this great truth.
1. What evidence supports the conclusion that the indwelling of the Spirit in every believer is a distinctive characteristic of the present age?
2. What important passages in the New Testament they teach in unquestionably the universal indwelling of the Holy Spirit in believers?
3. Why the indwelling Holy Spirit is necessary for the high level of spiritual life of the believer?
4. How can define the anointing of the Spirit?
5. What problems in the doctrine of the indwelling of the Spirit are raised by such passages as 1 Samuel 16:14; Psalm 51:11; Luke 11:13?
6. What is the explanation of Acts 5:32 in relation to the universal indwelling of the Spirit?
7. Why give the Holy Spirit was delayed according to Acts 8:17?
8. How can it be explained the problem Acts 19: 1-6 concerning the universal indwelling of the Spirit?
9. How can contrasted the indwelling of the Holy Spirit with regeneration?
10. How can contrasted the indwelling of the Holy Spirit with the baptism of the Spirit?
11. How can the indwelling of the Spirit contrasted with the fullness of the Holy Spirit?
12. How anointing oil used in the Old Testament typifies the work of the Holy Spirit?
13. What is the meaning of the four spices added to holy anointing oil in the Old Testament?
14. What is the relationship between the dwelling and the seal of the Spirit?
15. Explain the true meaning of Ephesians 1:13.
16. How the sealing of the Spirit is related to the spiritual experience?
17. How the sealing of the Spirit with the eternal security is related?
Probably no other doctrine of the Holy Spirit has created more confusion than the baptism of the Spirit. Much of this stems from the fact that the baptism of the Spirit began simultaneously occurring in other great works of the Spirit, such as regeneration, purple and sealing. Sometimes also the baptism of the Spirit and fullness of the Spirit occur at the same time. This has led some exhibitors to make synonyms for these two events. The conflict in interpretation, however, is solved if you examine carefully what Scripture says regarding baptism of the Spirit. In total there are eleven specific references to the baptism of the Spirit in the New Testament (Matthew 3:11; Mr. 1: 8; Luke 3:16; John 1:33; Acts 1:.. 5; 11:16; Rom. . 6: 1-4; 1 Cor 12:13; Gal 3:27; Eph . 4: 5; Colossians. 2:12).
In examining the references in the four Gospels and in Acts 1: 5, it is clarified that the Spirit baptism is considered in each case as a future event, which had never previously occurred. There is no mention of baptism of the Spirit in the Old Testament and the four Gospels unite with Acts 1: 5 in anticipating the baptism of the Spirit as a future event. In the Gospels, the baptism of the Spirit is presented as a work which Christ will by the Holy Spirit as your agent, for example, in Matthew 3:11, where John the Baptist predicts that Christ "will baptize you with the Holy Spirit And Fire. "
The reference to baptism by fire seems to refer to the second coming of Christ and the judgments that will occur at that time, and also mentioned in Luke 3:16, but not in Mark 1: 8 or John 1: 33. Sometimes the intervention of the Holy Spirit is expressed by the use of the Greek preposition , as in Matthew 3:11, Luke 3:16 and John 1:33. Whether you use the preposition or not, the thinking is clear in that Christ baptized by the Holy Spirit. Some have taken this as something different from baptism of the Spirit spoken of in Acts and the Epistles, but the point of view is preferable that the baptism of the Spirit is the same throughout the New Testament.
Baptism in any case through the Holy Spirit. The standard of doctrine is expressed by Christ Himself when He contrasted his baptism administered by John, with the future baptism of believers by the Holy Spirit, which would happen after his ascension. Christ said, "For John baptized with water, but you shall be baptized with the Holy Spirit not many days" (Acts 1: 5 . ).
Because of the confusion as to the nature and time of the baptism of the Spirit, it has not always been recognized that every Christian is baptized by the Spirit into the body of Christ at the moment of salvation. This fact is highlighted in the central passage on the baptism of the Spirit in the New Testament in 1 Corinthians 12:13. There it is stated: "For by one Spirit are we all baptized into one body, whether Jews or Greeks, whether slaves or free; and all were made to drink of one Spirit in this passage the Greek preposition "in" is translated correctly "for", in what is called the instrumental use of this preposition. This instrumental use is illustrated by the same preposition in Luke 4: 1, which says it was "led by the Spirit into the wilderness" and the expression "for you" in 1 Corinthians 6: 2, by the expression ' through Him " Colossians 1: 16 and the phrase " God theFather " in Jude 1. the argument that the preposition is not used with respect to people in Scripture is wrong. Accordingly, if it is true, as stated in 1 Corinthians 2:13, that Spirit baptism we enter into a new relationship with the Spirit, teaching is not so much that we brought into the Spirit like that through the spirit we are brought into the body of Christ. The expression "all we" clearly refers to all Christians, not all men, and not be limited to any particular group of Christians. The truth is rather that every Christian from the moment that is saved is baptized by the Spirit into the body of Christ. Thus, Ephesians 4: 5 refers to "one Lord, one faith, one baptism."
While water baptism rituals vary, one baptism of the Spirit. The universality of this ministry as highlighted by the fact that in Scripture Christian is never exhorted to be baptized by the Spirit, while he is himself exhorted to be filled with the Spirit (Eph. 5:18).
Through baptism of the Spirit two important results are met. The first, that the believer is baptized or placed within the body of Christ; related this is the second figure of baptism in Christ himself.These two simultaneous results of Spirit baptism are tremendously significant. Through baptism: the Spirit the believer is placed within the body Christ in the living union of all true believers in the present age. Here baptism has its primary meaning in fact be located, started, and we have been given a new and permanent relationship. Therefore, the baptism of the Spirit relate to believers whole body of truth revealed in Scripture concerning the body of Christ.
The body of believers, thus formed by the baptism of the Spirit and increased as additional members are added, it is frequently mentioned in the Scriptures (Acts 2:47; 1 Cor 6:15; 12: 12-14.; . Eph 2:16; 4: 4-5, 16; 5: 30-32; Col. 1:24; 2:19). Christ is the Head of His body and the One who directs its activities (1 Corinthians 11: 3; Eph 1: 22-23; 5: 23-24.; Col. 1:18). The body thus formed and led by Christ is also nurtured and cared for by Christ (Eph 5:29;. Phil 4:13;. Col. 2:19). One of the works of Christ is to sanctify the body of Christ in preparation for presentation in glory (Eph. 5: 25-27).
As a member of the body of Christ, the believer is also give gifts or special functions in the body of Christ (Rom 12: 3-8; 1 Cor . 12: 27-28; Eph 4: 7-16.). Being placed within the body of Christ through the Holy Spirit, it is not only secure the unity of the body, regardless of race, culture or social background, but it is also certain that every believer has his particular place and role and opportunity for serve God without the frame of his own personality and gifts. The body as a whole is "bound together" (Eph . 4: 16); that is, although members differ, the body as a whole is well planned and organized.
In addition to its relationship to other believers in the body of Christ, which is baptized by the Spirit it has a new position as to be in Christ. This was anticipated in the prediction of John 14:20, where Christ said the night before His crucifixion: "In that day you will know that I am in my Father, and. Ye in me, and I in you" expression "you me " anticipated the future baptism of the Spirit.
As a result of the believer in Christ, he is identified in what Christ did in His death, resurrection and glorification. This is presented in Romans 6: 1-4, which states that the believer is baptized in Jesus Christ and his death, and if it is in his death, is buried and resurrected with Christ. This has been often taken to represent the rite of baptism by water, but in any case also represents the work of the Holy Spirit, without which the rite would be meaningless. A similar passage is found in Colossians 2:12. Our identification with Christ through the Spirit is an important basis for everything God does for the believer in time and eternity base.
As a believer in Christ, he also has the life of Christ, which is shared by the head with the body.Christ's relationship with the body as its Head is also related to the sovereign headship of Christ from his body, just as the mind directs the body in the body of believers.
In view of the fact that every Christian is baptized by the Spirit at the moment of salvation, it is clear that baptism is a work of God to be understood and received by faith. Although the subsequent spiritual experience can confirm the baptism of the Spirit, baptism is not an experience in itself. Being universal and related to our position in Christ, baptism is an instantaneous act of God and is not a work to be sought after being born again.
Much confusion has arisen by the statement that Christians should seek the baptism of the Spirit especially as manifested in speaking in tongues in the early church. While in the three examples in Acts (chs. 2, 10 and 19) the believers spoke in tongues at the time of his baptism in the Spirit, it is clear that this was an exceptional and temporary nature related to the book.
In all other cases named salvation no mention of speaking in tongues as something that accompanies the baptism of the Spirit.
Later, it is quite clear that while all Christians are baptized by the Spirit, not all Christians spoke in tongues in the early Church Therefore, the concept of seeking the baptism of the Spirit as a means of an exceptional work of God in the Christian life it is without scriptural foundation. Even the fullness of the Spirit is not manifested in speaking in tongues, but rather the fruit of the Spirit, as mentioned in Galatians 5: 22-23. The fact is that the Corinthian Christians spoke in tongues without being filled with the Spirit.
Sometimes a similar error, which holds that there are two baptisms of the Spirit, one in Acts 2 and the other in 1 Corinthians 12:13 is alleged.
A comparison of the conversion of Cornelius in Acts 10-11 with Acts 2 clarifies that what happened to Cornelius, a Gentile, was exactly the same as what had happened to the disciples at Pentecost.Peter says in Acts 11: 15-17: "And when I began to speak, the Holy Spirit fell on them, as on us at the beginning. Then I remembered the word of the Lord, saying, "John baptized with water, but you shall be baptized with the Holy Spirit. If God therefore gave them the same gift as us, who believed in the Lord Jesus Christ, who I that I could withstand God? "Whereas the Spirit baptism places the believer into the body of Christ, is, therefore, the same work of Acts 2 through the present dispensation.
The baptism of the Holy Spirit is, therefore, important, since it is the work of
Spirit puts us in a new union with Christ and our fellow believers, a new position in Christ. It is the basis for justification and for all the work of God, which has the end to the perfect believer in glory.
1. How would you distinguish the baptism of the Spirit, of the Spirit's work in regeneration, indwelling and sealing?
2. How would you distinguish the baptism of the Spirit of the fullness of the Spirit?
3. Why there has been confusion between the Spirit baptism and other works of the Spirit?
4. What is the significance of the fact that baptism in the Spirit in the four Gospels and in Acts 1 is mentioned as a future work?
5. What evidence can be argued about that all Christians are baptized by the Spirit in the present age?
6. Why Christians never be baptized by the Spirit calls?
7. What is the meaning of being baptized into the body of Christ?
8. How does the figure indicates the body of Christ that Christ leads the Church?
9. How has the figure of the body of Christ special gifts given to believers?
10. What special truths are presented by the baptism of the Spirit in Christ?
11. How does baptism relate to our identification with Christ in His death, resurrection and glorification?
12. How baptism in Christ sustains the idea that we share eternal life?
13. Why Spirit baptism is not in itself a spiritual experience?
14. Is it necessary to speak in tongues to be baptized by the Spirit?
15. Do you need to speak in tongues to be filled by the Spirit?
16. What is wrong in teaching that baptism of the Spirit in Acts 2 differs from baptism of the Spirit in 1 Corinthians 12: 13?
17. Summarizing the importance of baptism of the Spirit as a work related to our salvation.
In contrast to the work of the Holy Spirit in salvation such as regeneration, dwell, the sealing and baptism, the fullness of the Spirit relates to the Christian experience, power and service. The works of the Spirit in relationship to salvation are once and forever, but the fullness of the Spirit is a repeated experience and is frequently mentioned in the Bible.
On a limited scale, you can see the fullness of the Spirit in certain individuals before Pentecost (Ex 28: 3; 31:. 3; 35:31; Luke 1:15, 41, 67; 4: 1.). Undoubtedly, there are many other examples where the Spirit of God came upon individuals and trained them in power for service. In total, however, a few were filled with the Spirit before Pentecost, and the work of the Spirit seems to be related to the sovereign purpose of God to fulfill some special work in individuals. There is no indication that the fullness of the Spirit had been open to everyone who surrendered his life to the Lord before Pentecost.
Starting with the day of Pentecost, he dawned a new age in which the Holy Spirit would work in every believer. Then they were all home made the Spirit and could be filled if He found the right conditions. This conclusion is confirmed by numerous illustrations in the New Testament (Acts 2: 4; 4:. 8:31; 6: 3,5; 7:55; 9:17; 11:24; 13: 9, 52; Eph. 5:18).
The fullness of the Spirit may be defined as a spiritual state where the Holy Spirit is doing all that he came to do in the heart and life of the individual believer. It is not a matter of acquiring more of the Spirit, but rather that the Spirit of God begins to take possession of the individual. Rather than being an abnormal and infrequent situation, as it was before Pentecost, be filled by the Spirit in the present age is normal, although it is not usual, in the experience of the Christian. Every Christian is commanded to be filled with the Spirit (Eph. 5: 18), and not be filled with the Spirit is to be in a state of partial disobedience.
There is a noticeable difference in the character and quality in the daily life of Christians. Few can be characterized by being filled with the Spirit. This lack, however, is not due to a failure of God in His provision, but rather is failure of the individual to appropriate this provision and allow the Holy Spirit fill your life. The state of being filled with the Spirit should be contrasted with spiritual maturity. A new Christian who has recently been saved can be filled with the Spirit and manifest the power of the Holy Spirit in your life. However, maturity comes only through spiritual experiences, which can span a lifetime and cover a growth in knowledge, continuing experience of being filled with the Spirit, and maturity in judgment on spiritual things.
Just as a newborn child can be vehement, in the same way a Christian can be filled with the Spirit;but, like a newborn, only life and experience can bring out the spiritual qualities that belong to maturity. This is why numerous Bible passages speak of growth. Wheat grows until the harvest (Mt. 13:30). God works in His church through men endowed with personal gifts to equip the saints for the work of ministry, for building up the body of Christ so that Christians may grow in faith and in spiritual stature (Eph. 4: 11 -16). Peter speaks of spiritual babies who need spiritual milk to grow (1 Peter 2: 2), and calls "grow in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Peter 3:18).
There is an obvious relationship between the fullness of the Spirit and spiritual maturity, and Spirit-filled Christian will mature faster than one that is not. The fullness of the Spirit and spiritual maturity as a result are the two most important in the execution of the will of God in the life of a Christian and also in God's purpose to create you for good works (Eph. 2:10) factors.
Therefore, the fullness of the Spirit is fulfilled in every believer when he is fully surrendered to the Holy Spirit who dwells in it, resulting in a spiritual condition in which the Holy Spirit controls and provides power to the individual.
While there may be several degrees in the manifestation of the fullness of the Spirit and degrees in divine power, the central thought in the fullness is that the Spirit of God is able to operate in and through the individual without hindrance, provided the perfect will God for that person.
The concept of the fullness of the Spirit is brought to light in a number of references in the New Testament. It is illustrated preeminently in Jesus Christ, who, according to Luke 4: 1, was continually "filled with the Holy Spirit." John the Baptist had the unique experience of being filled with the Spirit since I was in the womb of his mother (Lk. 1:15), and both his mother and his father Zechariah Elizabet were temporarily filled with the Spirit (Lk. 1 : 41, 67). These examples are still in the mold of the Old Testament, in which the fullness of the Spirit was a sovereign work of God that was not within the reach of every individual.
Starting with the day of Pentecost, but the whole crowd was filled with the Spirit. In the early Church the Spirit of God repeatedly filled those who sought God's will, as in the case of Peter (Acts 4: 8.)., The group of Christians who prayed for courage and the power of God (Acts 4 31), and Paul after his conversion (Acts 9:17).. Some are characterized by being in a continuous state of fullness of the Spirit, as illustrated in the first deacons (Acts 6: 3.) And Stephen the martyr (Acts 7:55.) And Barnabas (Acts 11:24.). Paul was filled with the Spirit repeated times (Acts 13: 9.), And so were other disciples (Acts 13:52.). In each case only Christians surrendered to God were filled with the Spirit.
In the Old Testament believers they are never commanded to be filled with the Spirit, but sometimes were reprimanded, as Zorobabel, that the work of the Lord is fulfilled, "Not by might, nor by power, but by my Spirit, saith Lord of hosts "(Zech. 4: 6). In the present age every Christian is commanded to be filled with the Spirit, as in Ephesians 5:18: "Do not get drunk with wine, wherein is excess; but be filled with the Spirit. "Being filled with the Spirit, as well as receive salvation by faith, not satisfied, however, by human effort, rather it is to allow God to fulfill his work in the life of individual. In Scripture it is clear that a genuinely Christian can be saved without being filled with the Spirit, and, therefore, the fullness of the Spirit is not a part of salvation itself. The fullness of the Spirit can also be contrasted with the work done once and for all that is fulfilled in the believer when it is safe.
The fullness of the Spirit, but can occur at the time of salvation, occurs again and again in the life of a devoted Christian, and should be a normal experience of Christians they had this constant fullness of the Spirit.
The fact that the fullness of the Spirit is a repeated experience, it becomes noticeable in the present tense of the commandment in Ephesians 5:18: "Be filled with the Spirit." It is literally translated "keep yourselves being filled by the Spirit." In the text compared to a state of intoxication in which the wine affects the entire body, including mental activity and physical activity of the body. The fullness of the Spirit is not, therefore, an experience that happens once and forever. It is not correct to call it a second work of grace, since it occurs again and again.
Undoubtedly, the experience of being filled with the Spirit for the first time is very strong in the Christian life and can be a milestone that raises the Christian experience to a new level. However, the Christian depends on God for continuous fullness of the Spirit, and no Christian can live in the spiritual power of yesterday.
The nature of the fullness of the Spirit it can be concluded that the wide difference in observed in Christian spiritual experience and various degrees of conformity to the mind and will of God can be attributed to the presence or absence of the fullness of the Spirit. You want to do God's will must therefore enter fully into the privilege God has given a dwelling of the Spirit and have the ability to completely surrender your life to God's Spirit.
Often they pointed out three simple commandments as the condition to be filled with the Spirit. In 1 Thessalonians 5: 19 the command is given: "Quench not the Spirit." In Ephesians 4:30 instructs Christians: "Grieve not the Holy Spirit of God, by whom you were sealed for the day of redemption . "a third, as more positive instruction is given in Galatians 5:16:" I say , then, Walk in the Spirit and not fulfill the lust of the flesh "Although other passages shed light on these basic conditions to be filled. with the Spirit, these three passages summarize the main idea.
1. THE COMMAND OF "Quench not the Spirit" in 1 Thessalonians 5: 19, although it is not explained in context, using as obvious Figure of fire as a symbol of the Holy Spirit. 20 and Hebrews 11: In the way that references to extinguish the fire in Matthew 12 it is 34 illustrates what is meant. According to Ephesians 6:16, "the shield of faith" is able to "turn off the darts of the evil one ." Therefore quench the Spirit is to stifle or suppress the Spirit and not allow him to fulfill his work in the believer. It can be defined as simply saying "No", or not be willing to let the Spirit conduct their own way.
Satan's original sin was rebellion against God (Isaiah 14:14.), And when a believer says "I love you" instead of saying as Christ said in Gethsemane: "Not my will not do, but yours" (Lk . 22:42), then it is quenching the Spirit.
So you can experience the fullness of the Spirit is necessary for a Christian to surrender your life to the Lord. Christ observed that a man can not serve two masters (Matthew 6:24), and Christians are constantly urged to surrender themselves to God. Speaking of surrender to the will of God in the life of a Christian, Paul wrote in Romans 6: 13: "Neither yield your members to sin as instruments of wickedness, but present yourselves to God as being alive from the dead ., and your members to God as instruments of righteousness "This is clearly the choice before every Christian says, he can give himself both God and sin.
A similar passage is found in Romans 12: 1-2. In presenting the work of salvation and sanctification in the believer's life, Paul urges the Romans: "So, brethren, by the mercies of God, to present your bodies a living, holy, acceptable sacrifice to God, which is your reasonable service. It will not beconformed to this world : but be ye transformed by the renewing of your mind, that ye may prove what is the will of God, pleasing and perfect "In both passages Romans 6:13 . 12: 1 is used the same Greek word. The verb tense is aorist , which means "surrender to God once and forever."
According to this, the experience of being filled with the Spirit can only be carried out when a Christian takes the initial step of presenting his body a living sacrifice.
Christian has been prepared for this through salvation, which makes the sacrifice holy and acceptable before God. It is reasonable to expect from God that Christ having died for this individual.
In presenting his body, the Christian must face the fact that should not conform outwardly to the world, but must be inwardly transformed by the Holy Spirit with the result that his mind is renewed to recognize spiritual values
He is able to distinguish what is not the will of God, what is "good, pleasing and perfect will of God" (Rom. 12: 2).
Surrender is not referring to any particular point, but rather discern God's will for life in each particular case. It is, therefore, an attitude of being willing to do whatever God wants the believer to do. Is to make the final will of God in your life and be willing to do anything when, where and how God can lead it. The fact that the exhortation "not quench the Spirit" is in the present tense indicates that this should be a continuous experience initiated by the act of surrender.
A Christian who wants to be rendered to God continually find that this surrender is related to several aspects. It is, first, a surrender to the Word of God in their exhortations and truth. The Holy Spirit is the Master course, and as you will know the truth, a believer must surrender to it as the understanding is. Refusing to submit to the Word of God makes the fullness of the Spirit is impossible.
Surrender is also related to the guide. In many cases the Word of God is not explicit about decisions that a Christian has to face. Here the believer must be guided by the principles of the Word of God and the Spirit of God can give guidance on the basis of what Scripture reveals. Accordingly, obedience to the Spirit's guidance is necessary for the fullness of the Spirit (Rom. 8:14). In some cases, the Spirit may order a Christian to do something and sometimes may prohibit that follow the course of action. An illustration is the experience of Paul, who was prevented from preaching the gospel in Asia and Bithynia in the early stages of his ministry and later was instructed to go to these same areas to preach (Acts 16: 6-7; 19. : 10). The fullness of the Spirit includes follow the Lord's guidance.
A Christian also must be surrendered to the providential acts of God, which often carry situations or experiences that are not desired by the individual. Accordingly, a believer must understand what it means to be submissive to the will of God even when it involves suffering and paths themselves are not pleasant.
The supreme illustration of what it means to be filled with the Spirit and surrendered to God is the Lord Jesus Christ Himself. In Philippians 2: 5-11 reveals that Jesus, come to earth and die for the sins of the world, was willing to be what God had chosen, wanting to go where God had UK- caught and willing to do what God had chosen .
A believer who wants to be filled with the Spirit must have a similar attitude to surrender and obedience.
2. IN CONNECTION WITH THE SPIRIT FILLED, YOU ALSO URGES "NO grieve the Spirit" (Eph. 4:30). Here it is presumed that sin has entered the life of a Christian and as a fact his experience has befallen the unaccountability. To be able to enter a state in which it can be filled with the Spirit, or to return to that state, you are urged not to continue in their sin, which grieves the Spirit Santo. When the believer the Spirit of God is grieved, communion, guidance, instruction and power of the Spirit are clogged; the Holy Spirit, but is abiding, is not free to carry out its work in the believer's life.
The experience of the fullness of the Spirit may be affected by physical conditions. A Christian who is physically tired, hungry or sick can not experience the normal joy and peace, which are fruits of the Spirit. The same apostle exhorts them to be filled with the Spirit confesses in 2 Corinthians 1: 8-9 that they were "burdened beyond our strength, so that we despaired even of life itself."Accordingly, even a Christian filled with the Spirit you may experience some inner disorder.However, the greater the need in the circumstances of the believer, the greater the need for the fullness of the Spirit and surrender to the will of God for the power of the Spirit can be manifested in the individual life. When a Christian becomes aware of the fact that it has grieved the Holy Spirit, the remedy is to cease to grieve the Spirit, as expressed in Ephesians 4:30 literally translated. This can be accomplished by obeying 1 John 1: 9, where the Son of God are instructed: "If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness." This passage refers to a child of God he has sinned against his Heavenly Father. The restoration path is open because the death of Christ is sufficient for all their sins (1 John 2: 1-2).
Thus the way back to communion with God for a believer is to confess his sins to God, acknowledging the groundwork for forgiveness in Christ's death again and looking forward to the restoration to intimate communion with God the Father, as well as with the Holy Spirit. It not a is a matter of justice in a court of law, but rather a relationship. "Restored between father and son who had gone astray. The passage says that God is faithful and righteous to forgive sin and remove a barrier that It stands in communion when a Christian sincerely confess their sins to God.
While in some situations confession of sin may be required to go to individuals who have been wronged and correct the difficulties, the main idea is to establish a new intimate relationship with God. Confessing their sins, the Christian must be sure that the side divine forgiveness is immediate.Christ as the intercessor of the believer and as the one who died on the cross, has already made all the necessary adjustments on the heavenly side. The restoration to fellowship is subject, therefore, only human attitude of confession and surrender. The Bible also warns the believer against the serious results of constantly grieving the Spirit. This sometimes results in the punishment of God for the believer with the purpose of restoring, as mentioned in Hebrews 12: 5-6. The Christian is warned that if he does not judge himself, God need to intervene with divine discipline (1 Cor 11: 31-32). In any case, there is an immediate loss when a Christian is walking out of fellowship with God, and there is constant danger of severe judgment of God as a faithful father dealing with his son wrong.
3. THE WALK IN THE SPIRIT IS A POSITIVE COMMANDMENT IN CONTRAST TO PREVIOUS COMMANDMENTS, WHICH ARE NEGATIVE. Walk in the Spirit (Gal. 5:16) is an order to seize power and blessing that is provided by the spirit who dwells in the believer. Walking in the Spirit is a commandment in the present time, that is, a Christian must keep walking through the Spirit.
The Christian spiritual life level is high, and he is not able to fulfill the will of God apart from the power of God. Accordingly, the provision of the indwelling Spirit makes it possible for the Christian to be walking through the power and guidance of the Spirit living in him.
Walking in the Spirit is an act of faith. It is depending on the Spirit do what only the Spirit can do.The high standards of this era, where we are commanded to love as Christ loves (Jn 13:34; 15:12.) And where it is ordered that every thought is brought to obedience in Christ (2 Corinthians 10: 5) - they are impossible apart from the power of the Spirit. Similarly, the other manifestations of spiritual life -such as the fruit of the Spirit (Gal. 5: 22-23) and such commands as "Be joyful always.
Pray without ceasing "(1 Thes. 5: 16-17) and" in everything give thanks, for this is God's will for you in Christ Jesus "(. 1 Thessalonians 5:18) - are impossible unless one is walking in the Spirit.
Get a high standard of spiritual life is the most difficult because the Christian is living in a sinful world and is under constant malign influence (Jn 17:15; Rom. 12: 2; 2 Cor 6:14; Gal. 6. : 14; 1 John 2:15).. Similarly, the Christian is unopposed by the power of Satan and is engaged in a constant struggle with this enemy of God (2 Cor 4: 4; 11:14; Eph. 6:12).
In addition to the conflict with the world system and with Satan, the Christian is an enemy from within, his old nature, which you want to lead him back to life of obedience to the sinful flesh (Rom 5:21; 6:. 6; 1 Co. 5: 5; 2 Cor 7: 1; 10: 2-3; Gal. 5: 16-24; 6: 8; Eph 2: 3).. Being the old nature constantly at war with the new nature in the Christian, only continued reliance on the Spirit of God can bring victory. So, although some have come to the erroneous conclusion that a Christian can reach sinless perfection, there is a need to constantly walk in the Spirit so that this power to carry out the will of God in the life of a believer . The believer awaits the final perfection of body and spirit in the sky, but the spiritual struggle continues unabated until death or spiritual transfer.
All these facts emphasize the importance of appropriating the Spirit walk in their power and guidance and letting the Spirit have control and direction of a Christian life.
When you are surrendered to God and filled with the Spirit come unpredictable results.
1. A CHRISTIAN STEPPING ON THE POWER OF THE SPIRIT EXPERIENCES A PROGRESSIVE SANCTIFICATION, ONE LIFE HOLINESS IN WHICH THE FRUIT OF THE SPIRIT (Gal . 5: 22-23) is finished .This is the supreme manifestation of the power of the Spirit and is preparing earth for the time when the believer, -in the heavens will be completely transformed into the image of Christ.
2. ONE OF THE MAJOR MINISTRIES OF THE SPIRIT IS TO TEACH THE BELIEVER SPIRITUAL TRUTHS.Only through the guidance and illumination of the Spirit a believer can understand the infinite truth of the Word of God. As the Spirit of God is necessary to reveal the truth concerning salvation (Jn .16: 7-11) before a person can be saved, so the Spirit of God also guides the Christian to all truth (Jn 16. : 12-14).
The deep things of God, truths that can only be understood by a man taught by the Spirit, are revealed to one who is walking in the Spirit (1 Cor 2: 9 to 3: 2).
3. THE HOLY SPIRIT IS CAPABLE OF LEADING TO A CHRISTIAN AND IMPLEMENT THE GENERAL TRUTHS OF THE WORD OF GOD TO THE PARTICULAR SITUATION OF CHRISTIAN . This is what is expressed in Romans 12: 2, showing "what is the will of God, pleasing and perfect." As the servant of Abraham, a Christian can experience the statement " the Lord guiding me along the way . " (Gen. 24:27). A guide such is the normal experience of Christians who are in a right relationship with the Spirit of God (Rom 8:14;. Gal. 5:18).
4. SECURITY OF SALVATION IS ANOTHER IMPORTANT RESULT OF COMMUNION WITH THE SPIRIT .According to Romans 8:16, "The Spirit himself testifies with our spirit that we are children of God" (cf. Gal . 4: 6; 1 John 3:24;. 4:13). It is normal for a Christian to have the assurance of salvation, as it 'is for an individual to know who is physically alive.
5. ALL WORSHIP AND THE LOVE OF GOD ARE POSSIBLE ONLY WHEN ONE IS WALKING BY THE SPIRIT.In the context of the exhortation of Ephesians 5: 18 the following verses describe the normal life of worship and fellowship with God. One person out of fellowship can not truly worship God even when attending church services in beautiful cathedrals and comply with the ritual of worship.Worship is a matter of the heart, and as Christ said to the woman of Samaria, "God is Spirit; and those who worship him in spirit and in truth it is necessary to worship "(Jn. 4:24).
6. ONE OF THE LARGEST LIFE OF A BELIEVER ASPECTS OF PRAYER IS YOUR communion with the Lord .Here again the Spirit of God to guide and direct if the prayer must be intelligent. Here you must also understand the Word of God if the prayer must be according to the Word of God: True praise and ofthanks are impossible apart from the training of the Spirit. In addition to the prayer of the believer himself, Romans 8:26 reveals that the Spirit intercedes for the believer. De accordingly an effective prayer life depends on the walk in the Spirit.
7. ADDITION TO ALL QUALITIES AND MENTIONED, A LIFETIME OF SERVICE A BELIEVER AND THE EXERCISE OF ITS NATURAL AND SPIRITUAL GIFTS ARE DEPENDING ON THE POWER OF THE SPIRIT .Christ referred to this in John 7: 38-39, where He described the work of the Spirit as a river of living water flowing from the heart of man. According to this, a Christian can have great spiritual gifts and not use them because they were not walking in the Spirit 's power. In contrast, others with relatively few gifts spiritual can be greatly used by God because they walk in the power of the Spirit. The teaching of Scripture on the fullness of the Spirit is, therefore, by one of the most important lines of truth that a Christian should understand, apply and appropriate it.
1. How would contrast the fullness of the Spirit with the Holy Spirit in salvation?
2. What examples of fullness of the Spirit can be seen before the day of Pentecost?
3. Was the fullness of the Spirit within reach of all who surrender to God before Pentecost?
4. How will the coming of the Spirit at Pentecost changed the possibility of being filled with the Spirit?
5. Define the fullness of the Spirit.
6. Contrasting being filled with the Spirit with spiritual maturity.
7. Can any Christian can be filled with the Spirit?
8. What is the relationship between the fullness of the Spirit and spiritual maturity?
9. In what sense there are three degrees of manifestation of the fullness of the Spirit?
10. What remarkable illustrations of being filled with the Spirit found in the book of Acts?
11. What is the meaning of the comparison to be filled with wine and be filled with the Spirit?
12. Why is it inaccurate to refer to the fullness of the Spirit as a second work of grace?
13. What is meant by the commandment of "not quench the Spirit"?
14. Why is it necessary to surrender to God to be filled with the Spirit?
15. Contrasting the initial step of presenting the body as a living sacrifice to the life of continual surrender.
16. Name the various aspects of the surrender of a Christian God.
17. In what sense Christ is the supreme example of surrender to God?
18. What is the meaning of the commandment "Do not grieve the Spirit"?
19. How the circumstances of a Christian affect their experience of being filled with the Spirit?
20. What is the remedy to be grieved the Spirit?
21. Why is a Christian confesses his sin will be forgiven trusting?
22. What are some of the serious results to continue in a state of grieving the Spirit?
23. Define what it means to walk in the Spirit.
24. How high standard of spiritual life in the Christian makes the walk in the Spirit necessary?
25. Why is it necessary to walk in the Spirit in light of the fact that Christians live in a sinful world?
26. Why walk in the Spirit is necessary in view of the sinful nature of a Christian?
27. Why the need to walk in the Spirit shows that it is impossible for a Christian to reach sinless perfection in this life?
28. Appoint and briefly define seven outcomes of the fullness of the Spirit.
29. Name the important for a Christian to be filled with the Spirit reasons.