EL SER SUPREMO EL PADRE DE LA CREACION Es imprescindible para el hombre saber quin es Dios !

Pienso luego existo, es la base de la lgica fundamental, razonada por Renato Descartes. El ser humano con su facultad de razonamiento orientada por la conciencia y dotado de un cerebro asombrosamente complejo, puede por s mismo encontrar la respuesta a ui!n es Dios. El presente escrito tiene la intencin de presentarles ideas b"sicas y pr"cticas para llegar a una conclusin correcta de ui!n es Dios. #omenzaremos expresando ue es imposible una combinacin accidental de di$ersos elementos umicos, es decir como muchos creen o se han dejado lle$ar por ciertos cientficos, ue la creacin humana o del primer hombre sea un producto de la casualidad ciega, y sobretodo ue est! dotado con necesidades espirituales. En esta !poca actual ue $i$imos y con el conocimiento de la medicina nuclear, es decir de la estructura de los genes humanos, y lo compleja ue es una c!lula humana, se ha llegado hasta efectuar experimentos de la clonacin de animales con mucho !xito, luego de un largo estudio y experimentos cientficos de mucho !xito. %odos estos cientficos basados en sus conocimiento de la estructura gen!ticas pueden concluir sin ninguna duda de la creacin humana, es una creacin di$ina, por un ser superior. &a clonacin terap!utica es uno de los horizontes m"s prometedores para la medicina, por ue podra permitir la obtencin de c!lulas madre para tratar numerosas enfermedades. &a t!cnica consiste en la creacin de embriones para extraer las c!lulas ue se forman en las primeras fases de su desarrollo cuando el embrin es un 'lastocito. Para hacerlo, los cientficos extrajeron el (D) del $ulo y lo remplazaron con el (D) de la c!lula adulta. Este $ulo comenz a crecer como si hubiera sido fertilizado por un espermatozoide, es decir pro$ocando una di$isin en el $ulo, pero el proceso se detu$o expresamente, cuando era un conglomerado de c!lulas, para e$itar ue se con$ierta en un beb!. &os cientficos dicen ue no se est" hablando de $ida humana sino de $ida celular. El cuestionamiento es !tico y no medico, de lo ue se trata, es si es inmoral o pr"ctico. &a discusin no se centra en lo descubierto, sino en su uso. )o en ui!n lo hizo sino ui!n lo usar". &a encrucijada es como se lo use. En el enfo ue religioso se analiza el hecho al clonar un humano *+olo clonamos su cuerpo, *+e clona el espritu, *se podr" crear tambi!n el alma,. #ada religin opinar" de acuerdo a su filosofa para entender la $ida y lo har" de acuerdo a su concepto moral. &as religiones nunca podr"n llegar a un consenso, lo ue es bueno para los unos, no ser" para los otros, por lo ue cada uno opinar" por s mismo y lo resultante jam"s ser" aceptado por todos. Es considerado el descubrimiento m"s hermoso e importante de la raza humana. Es tan trascendental para la misma, ue supera por su incidencia al descubrimiento de (m!rica. (nalicemos otro punto como es el considerado por el profesor (lister -ardy en su libro "he Spiri#ual Na#ure o$ Man .&a )aturaleza Espiritual del -ombre/ donde afirma ue 0&a Religin est" profundamente arraigada en la naturaleza humana y se experimenta en todo ni$el econmico y educati$o1. (ctualmente con los a$ances del desarrollo de las ciencias gen!ticas, por la asombrosa capacidad del cerebro del mismo hombre, han llegado ciertos cientficos a se2alar ue nosotros los humanos, tal $ez, hemos sido 0programados1 para la religin, basados en $arios experimentos recientes sobre el cerebro. En otro libro 03s 4od the 5nly Reality,1 .*Es Dios la 6nica Realidad,/ hace esta obser$acin7 desde la aparicin de la humanidad, la b8s ueda religiosa del sentido de la $ida ..../ es com8n a todas las culturas y !pocas1. Piense a la conclusin a la ue lleg un hombre culto hace unos dos mil a2os, cuando expres 0%oda casa es construida por alguien, pero el ue ha construido todas las cosas es Dios1 .-ebreos 97:/, la tierra es el mega hogar del hombre, ue brinda todas las comodidades de $ida de una manera extraordinaria para su nacimiento, desarrollo y multiplicacin de su especie. (s como en toda casa hay un padre, la 'iblia declara en ; #orintios <7=,> 0realmente para nosotros hay un solo Dios el padre, procedente de uien son todas las cosas, es la gran $entaja de los cristianos $erdaderos sobre las dem"s religiones, las cuales han trado a la existencia de muchos

dioses y diosas. El hijo de Dios, cuando estu$o en la tierra, en$estido con cuerpo humano, ele$ esta oracin a su Padre y Dios eterno? 0Esto significa $ida eterna, el ue est!n ad uiriendo conocimiento de ti, el 8nico Dios $erdadero, y de a uel a uien t8 en$iaste, @esucristo .@uan ;A79/. Es decir nuestro bienestar eterno depende de ue sepamos la $erdad acerca de Dios. Este escrito tiene esa finalidad. &a Enciclopedia (mericana se2ala ue 0Dios el nombre ue suela d"rsele a la suprema fuente y fuerza del uni$erso, objeto de de$ocin religiosa1. Pero *Buien es Dios,, la propia 'iblia indica ue Dios no est" lejos de nosotros, por ue somos progenie de !l. + la propia 'iblia nos da una respuesta $eraz, para ue no bus uemos a ciegas y nos anima a buscar a Dios cuando dice 0)o est" muy lejos de cada uno de nosotros en -echos ;A7CA 0En realidad no est" lejos de cada uno de nosotros, pues en !l $i$imos, nos mo$emos, y existimos, como dijeron algunos poetas suyos 0+omos tambi!n del linaje de Dios1. &a complejidad de la creacin del uni$erso y los fundamentos de la $ida en la tierra, han llegado a muchos cientficos a la conclusin de ue debe haber una 0primera causa1, la cual debi ser muy inteligente, por ue toda la creacin fsica es regulada y regida por leyes muy cientficas y complejas. Para ue haya inteligencia, tiene ue existir una mente, y la gran mente responsable de toda la creacin pertenece a la persona de Dios. En efecto, as como Dios tiene una mente tiene un cuerpo? no uno fsico como el nuestro, sino espiritual .; #orintios ;=7::/. (l explicar la naturaleza de Dios, la 'iblia se2ala claramente 0Dios es un espritu1 .@uan :7C:/, una forma de $ida in$isible? muy distinta a nosotros. Dios es una persona no creada ue posee un cuerpo espiritual, es lgico ue tenga un lugar de residencia, la cual no puede ser la tierra, la cual es exclusi$a residencia para el hombre? la 'iblia nos re$ela ue los cielos son 0el lugar establecido de la morada de Dios1. D el escritor bblico Pablo afirma en -ebreos E7C: ue 0#risto entr ..../ en el cielo mismo, para comparecer ..../ delante de la persona de Dios a fa$or de nosotros. (l tener un cuerpo espiritual, tambi!n tiene manos, la 'blia nos ense2a ue Dios es sumamente acti$o, pero sus manos figuradas est"n representadas por su Espritu +anto, su fuerza espiritual. El +almista or a Dios 0+ en$as tu espritu, son creados .+almo ;F:79F/, Gediante esta fuerza, el creo los cielos fsicos, la tierra y todos los seres $i$os. +u Espritu +anto es la fuerza acti$a in$isible ue Dios emplea para cumplir y lle$ar a cabo sus propsitos. %Es &es's Dios( Dejemos ue el propio hijos de Dios, cuando estu$o en la tierra, nos explica mediante su ense2anza en este respecto y no cabe ninguna duda en cuanto a la identidad de uien es su hijo. #onsideremos lo ue est" registrado en el e$angelio de Gateo 97 ;>, ;A despu!s del bautismo de @es8s 0hubo una $oz desde los cielos ue deca7 !ste es mi hijo, el amado, a uien he aprobado1, @esucristo es el hijo de Dios. (8n as, algunas personas religiosas sostienen ue @es8s es Dios, mientras ue otras dicen ue Dios es una trinidad. +eg8n esta doctrina 0Dios es el padre, Dios es el hijo, Dios es tambi!n el Espritu +anto? y sin embargo, no son tres Dioses, sino un solo Dios. +e afirma ue 0las tres personas son entre si coeternas y coiguales .El Gagisterio de la 3glesia/. &as escrituras di$inamente inspiradas declaran con respecto a @eho$" Dios7 0(8n de tiempo indefinido a tiempo indefinido t8 eres Dios1.+almo EF7C/. El es el rey de la eternidad, sin principio ni fin .; %imoteo ;7;A/, la 'iblia se2ala claramente la posicin de @es8s en #olosenses ;7;9H;=, es el primog!nito de toda la creacin. Refiri!ndose a Dios como su Padre, @es8s dijo en @uan ;:7C< 0El Padre es mayor ue yo1. %ambi!n explic ue haba cosas ue ni el ni los "ngeles saban, sino solo Dios, como est" registrado en Garcos ;979C,. (dem"s, @es8s or a su Padres de esta manera en &ucas CC7:C 0Bue nos se efect8e mi $oluntad, sino la tuya, dirigi!ndose de esta manera, no a su persona, sino a una persona superior a !l. (dem"s cuando @es8s antes de morir expreso, se2or en tus manos encomiendo mi espritu. Por otra parte, @es8s no se resucit a s mismo, sino ue fue Dios uien lo le$ant de entre los muertos .-ebreos C79C/, el haba sido descendido a tener un cuerpo humano y muri como tal, de ah el sacrificio de su $ida a fa$or de la humanidad.

En conclusin, seg8n la 'iblia, @eho$" es el Dios todopoderoso y @es8s es su hijo. )o eran iguales antes de ue el hijo $iniera a la tierra, ni durante su ministerio terrestre? y @es8s tampoco lleg a ser igual a su Padre cuando fue resucitado a la $ida celestial . ; #orintios ;;79,;=, C</. En realidad estudiar las Escrituras constituye la mejor manera de acrecentar nuestro conocimiento de Dios, indic"ndonos sobre la clase de dios ue es, nos re$ela sus propsitos para nosotros y nos educa en sus caminos .C %imoteo 97;>,;A/. El desea ue lleguemos a un conocimiento exacto de la $erdad, por lo tanto, es necesario esforzarnos por aprender todo lo ue podamos sobre @eho$". 6na $ez ue hemos llegado a la conclusin correcta ue Dios existe, pasaremos a considerar las cualidades de !l. El es el ser supremo, la primera causa, un ser espiritual, con existencia propia, eterno y absolutamente libre, todopoderoso, distinto a la materia, la cual ha sido creada de muchas formas, y la cual !l la conser$a y la controla. (nalizando la historia humana, no ha habido un periodo de la historia de la humanidad, sin la creencia de un autor sobrenatural y gobernador del uni$erso. (nalices los pruebas del Dios $i$iente7 El hecho de la existencia de Dios esta probado por el orden, el poder, y la complejidad de la creacin misma, macroscpica y microscpica, y a tra$!s de lidiar con su gente en toda la historia, $eamos lo ue dice @eremas ;F7;C 0El hizo la tierra con su poder, estableci el mundo con su sabidura y con su inteligencia extendi los cielos1. )osotros podemos I cuando estamos reflexionando de una manera serena H apreciar por todas partes testimonio de su acti$idad y su grandeza. #omo lo presenta el salmista, en el +almo ;E7 0&os cielos est"n declarando la gloria de Dios, y el trabajo de sus manos, la expansin los est" cantando1. El hombre realmente no tiene razn o excusa para negar a Dios por ue 0&o ue podemos conocer acerca de Dios es casualmente por lo manifiesto entre ellos. Por ue sus cualidades in$isibles est"n claramente $istas desde la creacin del mundo en adelante, debido a ue son percibidas por las cosas hechas, aun su poder eterno y su di$inidad, de modo ue son inexcusables1, como est" expresado por Pablo en Romanos ;;799H9> 0Bu! profunda es la ri ueza, la sabidura y la ciencia de Dios *#mo indagar sus decisiones o reconocer sus caminos, *Bui!n entr jam"s en los pensamientos del se2or, *( ui!n llam para ue fuera su consejero, *( ui!n le dio primero para ue Dios tenga de de$ol$!rselo,. %odo $iene por !l, por el acontece y $ol$er" a !l. ( !l sea la gloria para siempre1. Existe una forma de ser apro$echable7 @eho$" Dios siempre act8a dentro de sus arreglos rectos, haciendo todas las cosas en una base legal .Romanos 97:?C9HC>/. Por esta razn todas sus criaturas pueden tener completa confianza en !l, sabiendo ue !l siempre tolera por los principios ue !l mismo establece. El no cambia y no hay $ariacin con !l en la aplicacin de sus principios. )o hay parcialidad con !l, y el no puede mentir .-ebreos >7;A,;</. -ablemos de sus atributos, los cuales est"n contenidos en su palabra escrita, la 'iblia. Primeramente todas las cosas en este mundo est"n desnudas y expuestas abiertamente a sus ojos y !l es ue les dice desde el comienzo al final. +u poder y conocimiento se extienden a todas partes, alcanzando cada una de las partes de el uni$erso .-ebreos :7;9? +almo ;9E7AH;C/. Al)unos de sus a#ribu#os primarios es#*n claramen#e e+pues#o , s#os son- (mor .; @uan :7;</, sabidura .Pro$erbios C7>/, justicia .&ucas ;<7A,</, y poder como est" registrado en &ucas ;79> 0Para Dios nada es imposible. El es un Dios de orden y de paz .; #orintios ;:799/. El es completamente sagrado, limpio y puro, seg8n Romanos :7<? feliz y comprensi$o &ucas >79>. Estos atributos nos hacen pensar y creer en un Dios ue est" identificado con la raza humana, por algo somos progenie de !l, por ue el nos creo a su imagen y semejanza. (nalicemos cual es la posicin de Dios para comprender su personalidad7 @eho$" es el gobernante supremo del uni$erso .+almo ><7CF/, !l es el Rey Eterno, !l es la majestad .-ebreos ;79?<7;;/. El es la fuente de toda la $ida .-echos ;A7C:,C=/. Jeamos ahora su rectitud y gloria7 El Dios $erdadero es un Dios de rectitud, seg8n el +almo A7E/. El es un Dios glorioso .Pro$erbios CE79? -echos A7C/? el se regocija.

Cono.camos sus prop/si#os- Dios tiene un propsito ue se cumplir" y ue no puede ser fruztado 3saas :>7;F? ==7<H;;. +u principal propsito en relacin con la raza humana, est" registrado claramente en Efesios ;7E,;F, es de 0reunir todas las cosas juntas de nue$o en el #risto, las cosas en los cielos y las cosas en la tierra. Por medio de #risto toda la creacin inteligente ser"n tradas en completa armona. )adie existi antes de @eho$", por lo tanto el tiene la jerar ua sobre todo .3saas ::7>/ El nunca ol$ida o abandona sus propsitos o con$enios, los cuales los hacen un Dios de dependencia y lealtad .+almo ;F=7</. El es un Dios comunica#i0o- &o demuestra teniendo amor a sus criaturas humanas. Dios pro$ee amplias oportunidades para con nosotros de conocerlo y de sus propsitos. +u propia $oz ha sido oda por hombres sobre la tierra en tres ocasiones ue registra la 'iblia en Gateo 97;A? ;A7=? @uan ;C7C<. 5tra forma efecti$a de comunicarse con los humanos, ha sido a tra$!s de "ngeles, como est" registrado en &ucas C7;EH;C? hechos A7=C,=9. Pero no ha sido siempre as, tambi!n se ha comunicado principalmente por hombres $irtuosos escogidos por !l, como Gois!s y especialmente a tra$!s de su hijo, #risto @es8s, cuando estu$o en la tierra .-ebreos ;7;,C/. 5tra forma eficaz de comunicarse con los humanos, es por medio de su palabra escrita, la cual est" actualmente y completamente difundida en todo el mundo, para ue est!n tanto hombres como mujeres capacitados debidamente como sus ser$idores y ministros, y dirigi!ndolos a ellos en el camino a la $ida C Pedro ;7;EHC;? C %imoteo 97;>,;A y @uan ;A79. Es un dios que e+i)e de0oci/n e+clusi0a- @eho$" es el Dios %odopoderoso, el 8nico Dios $erdadero, y el demanda rectitud con de$ocin exclusi$a .Kxodos CF7=/, por lo tanto sus ser$idores deben mantener a otros dioses afuera, o excluirlos de su lugar apropiado de sus corazones y acciones. El nos ha pro$isionado de la cla$e de su adoracin y uiere ue sus adoradores lo adoren con espritu y $erdad .@uan :7C:/. Ellos deberan permanecer en re$erencia sobrecogida por !l solamente .-ebreos ;C7C<,CE/. Jeamos por ue surge la confusin de ue @esucristo es el 6nico Dios Jerdadero, tal $ez, por ue la 'iblia lo llama a !l otro de los poderosos, sin embargo, el mismo lo hizo registrar en @uan ;7;< y &ucas :7< ue es solo ha @eho$" nuestro Dios ue debemos adorar y es !l solamente ue debemos rendirle ser$icio sagrado. 5tros poderosos ue menciona la 'iblia son los "ngeles, ue $ienen a ser como dioses, pero uno de ellos aclar este punto, cuando detu$o a @uan de adorarlo, cuando le dijo 0ten cuidado1 no hagas eso... adora a Dios .-ebreos C7A/. &os apstoles escogidos por @esucristo, el hijo de Dios cuando estu$o en la tierra, eran considerados hombres poderosos, ue actuaban bajo la accin del Espritu +anto, sin embargo cuando #ornelio empez a adorar a Pedro, el apstol lo corrigi, deteni!ndolo con las palabras 0le$"ntate1, yo tambi!n soy tambi!n hombre, como est" registrado en -echos ;F7C=,C>. Por otra parte, son los Dioses, auspiciados por las fuerzas del inicuo, los ue in$entaron y dise2ados por el hombre, a tra$!s de los siglos, desde la rebelin en ed!n. Por eso la &ey Gosaica ad$ierte contra el des$iar la adoracin exclusi$a de @eho$" Dios .Kxodos CF79H=/. Por eso en @eremas explica ue @eho$", el Dios Jerdadero, no tolerar" para siempre ri$alizar con Dioses falsos y sin $alor, en @eremas ;F7;F,;;. De0oci/n di0ina ! El +oberano 6ni$ersal demanda7 la re$erencia, de$ocin y ser$icio solo a !l, el ser supremo, genuinamente santo y recto, compare 0 Pedro ;7>. Para los #ristiano, con el conocimiento re$elado, ue su adoracin es la m"s alta clase de de$ocin a Dios. &a 'iblia usa la expresin 0De$ocin Di$ina refiri!ndose a la de$ocin leal y personal a @eho$" Dios, como ocurri en -echos ;F7C, A y CPedro C7E. &a de$ocin di$ina es practicada en armona con el conocimiento de la $erdad. &eho0* es un Dios de bondad amorosa- &a bondad amorosa, o amor leal, est" ntimamente relacionado con el amor y la lealtad? de una de las mejores cualidades del poderoso es ser leal al d!bil y necesitado, es casualmente por esa cualidad reconocida en Dios, ue el rey Da$id, pudo hacer esta peticin a Dios, en el +almo 9;7;> 0De $eras haz brillar tu rostro sobre tu sier$o, s"l$ame en tu bondad amorosa1 Esto es lo m"s lgico y justo ue el necesitado ue no tiene ninguna autoridad sobre el poderoso, !ste manifieste bondad amorosa por $oluntad propia, ni por obligacin

*Bui!n es sabio,H Pregunta el +almista I se mostrar" atento para los actos de bondad amorosa de Dios .+almo ;FA7:9/ &a bondad amorosa de Dios puede liberar y conser$ar con $ida a sus sier$os .+almo >7:/. Jiene a ser como una proteccin y contribuye al ali$io de los problemas .+almo 9;7;>,C;?:F7;;/. Es casualmente gracias a esta cualidad de la bondad amorosa, ue es posible recobrarse del pecado .+almo C=7A/, cuando escudri2amos la 'iblia, !sta nos re$ela ue7 ;/@eho$" expresa su bondad amorosa mediante actos concretos y C/como son objeto de dicha bondad protege a sus sier$os fieles. Por ejemplo cuando Dios sal$ a &ot y su familia de la destruccin de la ciudad de +odoma, haci!ndolo acompa2ar por medio de "ngeles. &ot por inspiracin di$ina expres 0%u sier$o ha hallado fa$or a tus ojos de modo ue est"s engrandeciendo tu bondad amorosa, la cual has ejercido conmigo para conser$ar $i$a mi alma .4!nesis ;E7;>,;E/. En este caso, Dios manifest bondad amorosa, mediante la liberacin de este hombre justo y la conser$acin de su $ida .C Pedro C7A/. &a bondad amorosa de Dios ali$ia y protege7 Dios manifiesta su bondad amorosa protegi!ndolos del desastre total y conser$"ndolos con $ida, para ue desempe2en una funcin pri$ilegiada en el propsito di$ino. La bondad amorosa de Dios nunca $alla- 5tra cualidad del amor se traduce en acciones, es el acto ue conser$a y fomenta la $ida, a fa$or de uien sufre infortunio o angustia. &o 8nico ue nos pide @eho$" Dios es amarlo a !l. (8n dentro de nuestra imperfeccin, podemos ejercer actos de de$ocin piadosa y conducta ue reflejan nuestra semejanza de ser sus criaturas. (l hacer esto nos podemos con$ertir o llegar a ser amigos de !l. +olo @eho$" conoce ntimamente nuestro corazones, no debemos dejar ue nuestro corazn se da2e, solo as !l puede llegar a satisfacer nuestras necesidades, por la inter$encin de la bondad amoroso de Dios. *Dnde est" la bondad amorosa de @eho$", 7 0ha llenado la tierra de ellos1 y nosotros debemos estar muy agradecidos por esta cualidad di$ina .+almo ;;E7>:/. Respondamos de todo corazn a la frase ue repite el +almista 05h, demos gracias a @eho$" por su bondad amorosa, y por sus mara$illosas obras para con los hijos de los hombres1 +almo ;FA7<, ;=, C;,9;. Daniel nos ilumina cuando expres 0El Dios Jerdadero, es grande e inspirador de temor, ue guarda el pacto y la bondad amorosa .Daniel E7:/ La Repu#aci/n , la Espiri#ualidad Es muy sabio trabajar en nuestra reputacin, nuestra imagen ante los dem"s, la cual nos $iene a la mente, cuando escuchamos el nombre de una persona. Es lo ue nos hace recordar a otras personas para nuestro bien o para el mal. Esta imagen tiene ue $er estrechamente con nuestras acciones, ue se reflejan con las decisiones ue tomamos a diario ue influir"n en la reputacin ue tendremos el da ue fallezcamos, y sobre todo en cmo nos recordar" Dios , ue es lo ue realmente le importa al hombre espiritual. En relacin con esto, el sabio hebreo +alomn escribi7 0(l recuerdo del justo les espera una bendicin, pero el mismsimo nombre de los inicuos se pudrir" .Pro$. ;F7A/. LBu! gran honor ue Dios nos tenga en su memoria y nos bendigaL Por eso en necesario considerar como podremos labrarnos una buen reputacin ante los hombres y sobretodo ante Dios. +i somos sensatos, nuestro objeti$o ser" complacer a Dios $i$iendo seg8n sus normas, lo ue implica regirnos o $i$ir de acuerdo a los principios fundamentales ue #risto formul, a saber7 0%ienes ue amar a @eho$" tu Dios con todo tu corazn y con toda tu alma y con toda tu mente1. Este es el m"s grande y el primer mandamiento. El segundo, semejante a !l, es este7 M%ienes ue amar a tu prjimo como a ti mismoM. De estos dos mandamientos pende toda la &ey, y &os Profetas1 .Gateo CC7 9AH:F/. (lgunas personas han pasado a la historia por sus obras filantrpicas o humanitarias, su defensa de los derechos humanos o sus logros en el campo comercial, cientfico, m!dico, etc. Pero *cmo uisi!ramos nosotros ue se nos recordara, Recuerde ue a la larga, son nuestras relaciones personales, las ue forman o ad uieren el mayor sentido ue cual uier logro alcanzado a corto plazo en los diferentes "mbitos, deporti$os o comerciales. +on casualmente nuestra con$ersaciones, modales y gestos. En cuanto a los rasgos de nuestra personalidad consideremos los siguientes contrastes7 somos accesibles o distantes, amables "speros, flexibles o exigentes, cari2osos y sensibles fros e impersonales. En cuanto a nuestro razonamientos7 son nuestra crticas destructi$as o constructi$as,, somos humildes y admitimos nuestros errores, discretos y no imprudentes.

#iertamente podemos labrar todas estas buenas cualidades cuando trabajemos en amar a nuestro prjimo, para ue las personas ue nos rodean puedan llegar f"cilmente a nosotros. Para @es8s es un gran modelo, seg8n las escrituras, se le recuerda por sus excelentes bondades. #omo seguidores de !l, podemos culti$ar a nuestra mayor grado los aspectos del fruto del espritu7 el amor, la gran paciencia, la bondad, ser accesible y el autodominio .4"latas =7CC,C9/. Para ue el recuerdo de nuestra personalidad perdure es necesario labrar las mejores cualidades espirituales ue modelen nuestro personalidad. *#mo uisi!ramos ue se nos recordara, %ratemos de ser amables, hospitalarios y considerados, para obtener este recuerdo, por parte de los ue nos rodean. (lgunas otras cualidades son el resultado de nuestra educacin y herencia gen!tica como el dinamismo humildad, fran ueza, lealtad, y presteza para reconocer sus debilidades. Para comprender mejor como labrar nuestra persona, es necesario $isualizar este acti$idad y disposicin mental, es decir estar resuelto a andar en el nombre de Dios, @eho$". Primero gozar de paz mental y seguridad espiritual basado en nuestra relacin con !l. Para este es necesario ue estamos dedicados a !l y procuramos ser$irle fielmente por ue lo amamos con toda nuestra alma .Gat. CC79A/. *Bu! podemos recordar de @es8s,, en apenas tres a2os y medio de su ministerio, sus seguidores lo recuerdan por ser una persona de confianza y humilde, siempre libre para los d!biles, enfermos y ni2os, sin discriminar la raza de sus seguidores. @es8s mostr siempre inter!s en el prjimo, al analizar su ministerio nos re$ela ue cur lisiados y enfermos en muchas ocasiones, y se esforz por socorrer a los necesitados. ( pesar de ue el pueblo judo se hallaba saturado de reglas y normas religiosas ue excedan los re uerimientos de la &ey, en gran contraste @es8s les dijo7 0Jengan a m, todos los ue se afanan y est!n cargados, y yo los refrescar!1 .Gateo ;;7 C<H9F/. (un ue @es8s era el hijo de Dios hecho hombre, nunca abus de su poder o autoridad. (l contrario, razonaba con la gente, como en el caso de los tributos, ocasin ue sir$i para ense2ar ue hay cosas de Dios y de los hombres. #iertamente @es8s no era rgido en absoluto, sino afectuoso y amable, con un to ue de humor, el cual se refleja en las ilustraciones o par"bolas ue el us en su ense2anza. +obretodo, para la ali$iar la tensin de los tiempos difciles. @es8s fue compasi$o con las mujeres, lo cual lo haca accesible a ellas, y se senta cmodo con ellas. En general los seguidores de @es8s, deben ser sociables, cari2osos de buena disposicin y espritu ser$icial, confiables y trabajadores. + realmente @es8s nos fij un modelo para ue todos los ue deseamos ser sus discpulos. Por todo lo dicho, con$iene ue nos preguntemos7 0Bu! recuerdos tendr" de m la gente, +i hubiera muerto ayer, * u! se dira de mi hoy,. Estos dos preguntas nos deben moti$ar a todos a mejorar nuestra forma de actuar? y entonces comprender Eclesiast!s A7;7 0mejor es un .buen/ nombre ue el buen aceite, y el da de la muerte ue el da en ue uno nace1 I Gateo A. ;C. (parte de ue nos labremos una buena imagen de nosotros entre nosotros * Bu! espera @eho$" de nosotros,. Pasemos a analizar lo ue est" registrado en Gi ueas >7<7 0*D u! es lo ue @eho$" est" pidiendo de $uelta de ti sino ejercer justicia y amar la bondad y ser modesto al andar con tu Dios,1 En esta expresin est"n en$ueltos los tres re uisitos ue abarcan nuestros sentimientos, nuestros pensamientos y nuestras acciones. Para respondernos positi$amente, tenemos primero ue sentir el deseo de manifestar estas facultades, luego pensar y finalmente obrar en consecuencia. (nalicemos uno por uno. 5tra manera eficaz de $isualizar como andar con Dios es por medio de 0ejercer justicia1 y 0amar la bondad1 y 0ser modesto al andar con !l1. Estos tres re uisitos abarcan nuestros sentimientos, nuestros pensamientos y nuestras acciones. &o ue necesitamos para labrar nuestra personalidad, sintiendo el deseo de manifestar estas tres cualidades, pensar como hacerlo y obrar en consecuencia. (nalicemos una por una7 1E2ercer &us#icia3 significa hacer lo ue es recto ante los ojos de Dios, como el hace las cosas es lo ue establece la norma, a pesar de estar rodeados de injusticias, de un ambiente de desconfianza ue promue$e la desintegracin de la sociedad y la familia, procuremos 0comportarnos honradamente en todas las cosas1 .-eb. ;97;</. (l hacerlo, es decir, al ejercer justicia, recibimos muchas bendiciones, pues fomentamos un ambiente de hermandad en el ue reina la confianza. Para ejercer justicia tenemos oportunidad de practicarlas casi todo los das y ocasin, debe formar parte de nuestra personalidad y esforzarnos por defender la honradez y la integridad y manifestar esta cualidades en nuestra $ida cotidiana.

1Amemos la bondad34 lo hacemos ejerciendo amor leal, lo cual implica tener inter!s compasi$o y preocuparnos por otras personas y ue se demuestre por medio e obras. &a bondad amorosa siempre esta relacionada con personas, especialmente con personas ue se identifican o se esfuerzan por ser$ir a Dios. &a bondad amorosa, no es un acto de reflexin egosta, sino una manifestacin $oluntaria y liberalmente. #uando la practicamos, esto nos beneficia y no es una carga, sino un $erdadero placer.. 1Modes#o al andar con Dios3 esto significa reconocer nuestras limitaciones y confiar en Dios, recordando ue es sabio permanecer cerca de Dios, debido a ue el nuestro libertador, nuestro 4ua y nuestro Protector. +, el nos libera del mundo de +atan"s, nos gua por medio de su palabra, y su espritu santo, esta cualidad esta relacionadas con personas, en especial con a uellas ue reconocen a Dios como su soberano y ue lo sir$en. Por lo tanto, tenemos razones de sobra para agarrarnos con fuerza de la mano de nuestro Padre celestial, mientras caminamos con !l a los largo de la tormentosa etapa final de nuestro $iaje hacia el justo nue$o mundo de Dios. El ser modesto al andar con Dios nos ayuda a tener una opinin realista de nuestras circunstancias, pues la modestia implica el reconocimiento de nuestras limitaciones, y no hacer a mi manera, como el mundo lo hace y hasta lo canta. +in embargo, todo esto est" de acuerdo a nuestra limitaciones, de estar felices, por ue Dios acepta nuestros esfuerzos y sacrificios 0seg8n lo ue tiene la persona, no seg8n lo ue no tiene1 .C #or. <7;C/

"he Plan o$ Man in 5od6 Purpose 3nside this plan is included our +al$ation or deli$erance from sin and its penalty7 death. 3n order to obtain sal$ation it is necessary to find a satisfactory li$e connecting to 4od, as our source of strengh, security, poNer and hope. (nd at the same to be surrounded by sincere and humanitary people Nho can offer Nholesome bonds and to get this Ne need to maOe effort to maintain such contacts. 4ood companions, including friends and relati$es, help us to success in our efforts to be connected Nith good and folloN his Nays. 3n contrast to this reality there is an interior tendency, inside our thoughts, that Ne can do e$erything only by oursel$es, that Ne are completely independent H but no body is I Remember that our correct human moments passed to be our correcti$e NorOs that Ne experienced in one Nay or another. Phen Ne face Nith ad$ersities , then Ne looO for other persons ad$ise and support and among all Ne shall looO for 4odQs Nisdom, the sal$ation comes from faith, hope and charity. Ror these turbulent times that Ne are li$ing it is necessary to looO for a right sourcing force of strength, inspiration and peace? to confront to Norries that afflict the present genenration. 'y all means it special important to focus practically of life based in culti$ating a deep and personal relation Nith 4od, and that only de$eloping a sacred hearty de$otion together Nith 4odQs spirit Ne are ready to face up this negati$e reality of the limited times of uncertainty and used the time Nisely. Rront noN on, Ne are ali$e to be full of enthusiam to go ahead and de$elop or realize a close relation Nith 4od, the #reator and +a$ior. "he men 7e are inside ! %o obtain a real concept about Nho Ne really are, please consider that it is necessary to made us neN in the force actuating our mind in a spiritual direction, at the same time maOing efforts to 0strip off the old personnality1 .literally, old man/ and cloth oursel$es Nith the neN personnality .literally, the neN one/, but it is difficult to contest because our fleshly body is still here to fight the spiritual man. Pe ha$e to recei$e liOe a training to de$elop the Nright ualities to groom ourself in 4odQs Nay, folloNing the fine examples of loyal men in biblical history, e$en @esus #hrist underNent rigorous training. -e Nas tried, tested, and pro$ed, to be perfected as Sing and -igh Priest fore$er and as it recorded in -eb. =7 <,E 0-e learned obedience from the things he suffered? and after he has been made perfect he became responsible for e$erlasting sal$ation to all those obeying him1 %his spiritual project is aimed to understand manQs standing or state before 4od folloNing the basic meaning of the Oey terms Nhich concised the understanding person to be able to see into the real relationship betNeen 4od and man. 4etting beyond a general comprehension, by grasping the real significance and sense of the message from 4od containing in the 'ible records Nhich a perfect message from 4od to manOind. 5nly then Ne are able to e$aluate it, benefit by it, and OnoN Nhat action it calls for. Please consider the folloNing utmost information for your or our benefit7

"he Spiri#ual man ! %he physical .literally, soulical/ man does not recei$e the things of the spirit of 4od, for him they are foolishness. -e has no spiritual side to his life. -e is soulical in that he folloNs the desire of the human soul to the exclusion of spiritual things. %he physical man cannot get to OnoN the things of the spirit of 4od 0because they examined spiritually 0in contrast the spiritual man examines indeed all things, but he himself is not examined by any physical man. %he spiritual man has understanding of the things that 4od re$elas? he see also the Nrong position and course of the physical man. 'ut the spiritual manQs position, actions and course of life cannot be understood by the pysical man, enither can any man judge the spiritual man, fo 4od is only his judge .Rom. ;:7;:, ;F, ;;? 3 #or. :79H=/. Gan inherited sold under sin as Paul Nrote in Rom A7;: 03 am fleshly sold under sin that it Nhy any man cannot act righteous, because the inability of humans to Oeep the laN perpectly shoNed that they Nere sla$e to sin and deser$ing of death, not life. 5nly by a$ailing themsel$es of the deli$erance made possible through @esus #hirst could indi$uals be emancipated or gain freedom from his ensla$ement. 4odQs holy spirit is a force for righteousness, but the sinful flesh continually Nars agaisnt the spiritQs influence and exerts pressure to induce the indi$iduls to perform the NorOs of the flesh .Rom. A7;<HCF/. 3n the Nay to reach such le$el of mind Ne must search throughly our potential abilities in parallel Nith our institns, notion and thoughts. %he best Nay to do this, is by obtaining the true concepts in life, but consulting Nith the Pord of 4od, as the right measuring unit, and to meditate in$ol$ing inNard, and these are7 A$$ec#ion ! ( strong, Narm, personal attachment, such as the existing betNeen genuine friends. %o ha$e affection expresses a $ery close bond, of the Oind that exists in thing occasioned freely and of our oNn accord, because of clearly percei$ed reasons. %here is another Oind of lo$e such as arises spontaneously in our souls toNards relati$e or friends, and toNards things Ne deem delighful. Discipline- 3t helps the innerman by instructions that correpts Nrong $ieNpoints and that molds our mental faculties and course of conduct. %he discipline ser$e tu humble us and to impress upon us the need for a proper fear of @eho$a to be shoNn by faith and obedience. 4odQs Nord is the source of discipline as an expression of affection. 5nly the NicOed, the fools, or the morally Northless ones shoN their hatred of @eho$aQs discipline by rejectiong it completely .Pro$. ;7A/. %hey may bring upon themsel$es Nithout discipline po$erty, disgrase, sicOness and e$en untimely death. 'y contrast, acceptance of discipline, coupled Nith a Nholsome fear of @eho$a, maOe one Nise, able to use OnoNledge Nright, and thus help one to a$oid much pain and suffering and contributing to a lengthening of oneQs present life and hold promise of an future. Rightly, then, disciple should be highly esteemed .Pro$. <7;F, 99H9=/. 8ai#h ! is the assured expectation of things hope for, the e$ident demostration of realities though not beheld .-eb. ;;7;/. %he assured expectation con$eys the idea of something that underlies $isible conditions and guarantees a future possession. %he e$ident demostration con$eys the idea of bringing forth e$idence that demostrates something, particularly something contrary to Nhat appears to be the case, or e$idence for con$iction, is so positi$e or poNerful that faith is said to be it. Raith is of great help to de$elop the inner man, is the basis for hope and the e$idence of thruths deli$ered by @esus #hrist and his inspired disciples .@uan ;<79A/? 4alatas ;7 AHE? -echos >7A? ; %im. =7</. %he actual concurrences taOing place during the ministry and earthly life of @esus #hrist identify him as the son of 4od. %hus, in these many Nays, 0faith folloNs the things heard I Rom. ;F7;A? compare @uan :7AH9F, 9EH:C? -echos ;:7<H;F. %he person Nho may redicule faith usually has faith himself in tried and trusted friends. Ror example, the scientific has faith in the principles of his branch of sciencies. -e bases neN experiments on past disco$eries and looOs for neN disco$eries. %he basis of those things already established as true. &iOeNise, the farmer prepare his soil and soNs the seed, expecting, as in pre$ious years, that the seed Nill sprout and that the plants Nill groN as they recei$e the needed moisture and sunshine. %herefore faith in the stability of the natural laNs go$erning the uni$erse. (ctually constitutes a foundation for manQs plan and acti$ities. 8ai#h4 Chris#ian ! %o be acceptable to 4od, it is noN necessary for one to exercise faith in @esus #hrist, and this maOes possible a righteous standing Nith 4od .4al. C7;>/. Raith is not the possession of all person, as it is a fruit of 4odQs spirit .C %im. 97C? 4al. =7CC/ and a #hristianQs faith is not static, but it groNs. %he entirely life course of a #hristian is actually go$erned by faith to ser$e as protecti$e shield in the spiritual Nar to o$ercome the De$il and be a con ueror of the Norld.

'ut faith can not be taOen for granted, because lacO of faith is 0%he sin that so easily entangles one. %o maintain a firm faith, by the inner man, re uires putting up a hard fight for it, resisting man Nho could plunge one into inmorality, combating the NoOs of flesh, a$oiding the snare of materialism, shunning faithHdestroying philosophies and traditions of men , and abo$e all looOing 0intently at the #hief of (gent and perfection of our faith, @esus I -eb. ;C7;,C? 4al. =7;EHC;? ; %im. >7E,;F? #ol. C7<. Buienes de $erdad desean agradar al #reador deberan analizar con cuidadoso si lo ue creen acerca de !l es cierto. El apstol Pablo mencion 0celo por Dios? m"s no conforme a conocimiento exacto1 .Rom. ;F7C/. *Bu! clase de adoracin acepta Dios, &a 'iblia responde7 0Esto es excelente y acepto a $ista de nuestro sal$ador, Dios, cuya $oluntad es ue hombres de toda clase se sal$en y lleguen a un conocimiento exacto de la $erdad T; %im. C79,:/, por lo tanto, !l siempre est" disponible, si t8 lo buscas .; #ron. C<7E/. El $erdadero cristianismo estimula a utilizar tanto el corazn como la mente para culti$ar la fe ue agrada al #reador. De hecho, el fundador del cristianismo, @esucristo, ense2 ue debemos amar a Dios, con 0toda nuestra menta, o intelecto, adem"s de con todo nuestro corazn y toda nuestra alma .Gateo CC79A/. En efecto, nuestra facultades mentales deben desempe2ar un papel fundamental en la $ida espiritual. #uando @es8s in$itaba a sus oyentes a reflexionar en ue les ense2aban, sola preguntarles7 0,Bu! les parece, .Gateo ;A7C=? ;<7;C? C;7C<? CC7:C/. De igual modo, el apstol Pedro escribi a sus hermanos espirituales con el propsito de 0despertad sus facultades de raciocinio claro1 .C Pedro 97;/. El apstol Pablo, el cristiano ue m"s $iajes misioneros realiz, exhort a los creyentes a utilizar su 0facultad de raciocinio y a probar por ellos mismos lo ue era la buena y la acepta y la perfecta $oluntad de Dios1 .Rom. ;C7;,C/. +olo as, con un ex"men tan cuidadoso y completo de sus creencias, pueden los cristianos desarrollar la fe ue complace a Dios y ue les permite afrontar las pruebas ue se presentan en la $ida .-ebreos ;;7;,>/. 0&os $erdaderos adoradores I dijo @es8s I adorar"n al Padre con espritu y con $erdad1 .@uan :7C9/. De ah ue el apstol Pablo escribiera7 0Por eso nosotros tambi!nUno hemos cesado de orar por ustedes y de pedir ue se les llene de conocimiento exacto de su $oluntad en toda sabidura y comprensin espiritual, para ue anden de una manera digna de @eho$" a fn de ue le agraden plenamente1 .#olosenses ;7E, ;F/ 9ear# ! %he heart is more than treacherous than anything else and is desperate this constitutes a serious Narning that those seeOing to please 4od must gi$e attention not merely to Nhat other human see but to the Oind of person they really are. %he inner man, the thoughts and desires that a person secretely cherished may entice him in the Nay of temptation. %he figurati$e heart could be di$ided Nith regards to its affections and fears .Ps. <>7;;/. (n indi$idual can also be of 0a double hear#34 trying to ser$e tNo masters or decepti$ily saying one thin Nhile thinOing soemthing else. @esus strongly denouned such duble hearted hypocrisy I Gat. ;=7A,<. 9ear#- 0:an# o$ hear#3 is contrasted Nith understanding and marOs a person of lacOing good judment or discernment, inexperienced, foolish, lacOing in Nisdom and con$erting the inner person in deficient or prper de$elopment. %he inner man should gi$e serious attention to Nhat he really is deep doNn inside. ( good Nay is to ac uire accurate OnoNledge of 4od and of his Nays, another Nay is to meditate on these things and seeOs to apply them daily. %he best Nay is carefully molding his desires, affections, emotions, and goals in life in harmony Nith Nhat the realities Nill be appro$ed by 4od. %he result is poNerfull influence in his oNn ability to thinO clearly and act Nisely Nith intelligent, good judgement or discerniment. Sel$ Con#rol ! 3t is Oeeping in checO, restraining, or controlling oneQs person, actions, speech or thoughs, denotating poNer or control o$er oneself, but specially in 0the last days1 lacO of self control is to be the one of the characteristics marOing those Nho Nould not be practicing true #hristianity, in contrast, spiritual man should apply the cancel registered C Pedro ;7=H< 0supply to your faith $irtue, to your $irtue OnoNledge, to your OnoNledge selfHcontrol? to your self control endurance, to your endurance godly de$otion, to your godly de$otion brotherly affection, to your brotherly affection lo$e. Ror if these things exist in you and e$en floN, they Nill procute you from being either inacti$e or unfruitful regarding the accurate OnoNledge of our &ord @esus #hrist1. "hin;in) Abili#, ! 3t is the ability to gi$e Nise and thoughful consideration to a matter, based on thoroughful consideration, the schemes, de$ices and foolish, ideas of NicOed men. %hus it safeguards

us from folloNing a Nrong course and associating Nith those Nho Nould influence us toNard bad, as it help us to see Nhat such action Nould lead to. Pisdom and thinOing ability safe guard us from engaging in acti$ities leading to calamity and thus pro$e to be life to this soul. 3t is based on through OnoNledge .Pro$. =7C, <7;C/. %he information contained in the Pro$erbs enables indi$iduals to formulate Nholesome thoughts and ideas that can gi$e purpose full direction to our life. %hinOing ability safeguard us from folloNing a Nrong course and associating Nith those Nho should influence as toNard bad, as be engaged in acti$ities leading to calamity. <no7led)e ! Essencially, OnoNledge means familiarity Nith facts ac uired by personal experience, obser$ation, or study. Right OnoNledge is rather than gold. SnoNledge is based on a study of 4odQs handNorO, including his Nrritten Nord, from Nhich man can learn the di$ine Nill and purposes. %he spiritual man is carefully in not incurred 4odQs displeasure. +uch fear is the beginning of OnoNledge .Pro$. ;7A/ such godly fear puts one in position to gain accurate OnoNledge, but it is necessary to agree Nith the role that @eho$a has assigned to his son in the outNorOing of -is purpose is of such importance that it can be said of @esus 0carefully conceled in him are all the treasures of Nisdom and of OnoNledge .#ol. C79/. 6nless a person exercises faith in @esus #hrist as 4odQs son, he cannot grasps the real meaning of the +criptures and see hoN 4odQs purposes are NorOing out in harmony Nith Nhat he has foretold. <no7led)e4 9o7 do 7e )e#- by being told, by obser$ing, by personal ac uaintance or experience, by studing, but carefully Nith independent OnoNledge, because it can lead us to misery. Philosophy and $ieNs exist are 0falsely called1 OnoNledge.; %im. >7CF/ %he recommended OnoNledge is about 4od and his purpose .C Peter ;7=/ %his in$ol$es more than merely ha$ing facts Nhich many atheists ha$e? a personal de$otion to 4od and #hrist is implied .@uanc ;A79? >7><,>E/. <no7led)e4 :hereas ha0in)- 3nformation alone = might result in a feeling of superiority, our OnoNing 0the lo$e of the #hrist Nhich surpassed OnoNledge that is OnoNing this lo$e by experience because Ne are personally imitating his lo$ing Nays Nill balance and gi$e Nholesome direction to our use of any information Ne may ha$e gained I Efesios 97;E. 3n all Nisdom and spiritual comprehension .#ol.;7E? Efesios ;7;=H;A/ <no7led)e4 Rela#ed A##ribu#es o$ - 3n the 'ible SnoNledge is linOed Nith other attributes such as Nisdom, understanding, discerniment and thinOing ability. Unders#andin)- is the ability to see hoN the parts or aspects of something relate to one another to see the entire matter and not just isolated facts. ( person Nith understanding is able to connect neN information to things he already OnoNs, it can be said that 0the understanding one OnoNledge is an easy thing. Discernimen#- 3t in$ol$es seeing or recognizing things, but it emphasizes distinguishing the parts, Neighting or e$aluating one in the light of the others. ( person Nho unites OnoNledge and discerniment controls Nhat he says and is cool of spirit >Pro0 ?@-A@B Cau#ion in 5ainin) <no7led)e- Gan can increase or gain OnoNledge and Nisdom in many fields or Ne may explore deeply some specialized field, and become more Oeenly aNare of hoN limited his opportunities are to use his OnoNledge and Nisdom because of his short span .life/ and because of the problems and bad conditions that confront and oppose us in imperfect human society, causing a painful sense of frustration. Educa#ion- %he imparting or ac uisition lf OnoNledge and sOill. Education is accomplish through .;/Explanation and repetition .C/Discipline, training administered in lo$e .Pro$. ;7A? -eb. ;C7=,> .9/Personal obser$ation .+lamo ;E7;H9? Ec. ;7;CH;:/. .:/Reproof and rebuOe .+almo ;:;7=? Pro$. E7<? ;A7;F/ %he 'ible gi$es limited comments in education of a secular nature. 3t Narns christians not to in$ol$e themsel$es in philosophies of men nor to taOe time to del$e into foolish and unprofitable uestions. 3t strongly counsel against mental intercourse Nith those Nho do not belie$e 4od and his Nord .;%im. >7CF,C;? ; #or. C7;9? 97;<HCF/ "eachin)- %he creati$e NorOs themsel$es teach that an allHNise 4od exists and they pro$ide field for in$estigation and obser$ation that to the present day has only been partially tapped .@ob. ;C7AHE/

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@eho$a has taught human his name, purpose and laN, re$aling in the 'ible and ser$e as a basis, for correct teaching regarding his Nill .Rom. ;=7:? C %im. 97;:H;A/ 4od spirit also function as a teacher. "eacher4 "he 5rea#- During his fleshly life on earth, @esus #hirst Nas recognized as a teacher by both belie$ers and unbelie$ers .Gat. <7;E? E7;;? ;C79</ officers sent to arrest him Nere impressed Nith his teaching that they returned emptyHhanded, saying 0ne$er has another man spoOen liOe this1. %he source of his teaching Nas 4od .@uan A7;>? <7C</, and @esus con$eyed information Nith simplicity, irrefutable logic, thoughtHpro$ocating uestions, striOing figures of speech and meaningful illustration draNn from things familiar to his listeners. @esusQs OnoNledge Nas enhanced by his ha$ing had an intimate relationship Nith his father and 4od before coming to the earth. %herefore he OneN 4od as no other man did, and this enabled him to pro$ide authoritati$e teaching concerning his father I Gat. ;;7CA? @uan ;7 ;<. @esus Nas also throughly ac uanted Nith 4odQs Nritten Nord. (dditionally, @esusQs perfect example lent real force to Nhat he tought .@uan ;97;=? Gat. C979/ 5ther aspect that made @esusQs teaching authoritati$e and effecti$e Nere his understanding of man and his lo$ing concern for others. -is Oeen discrniment Nas enhanced by moraculous OnoNledge of the bacOground and reasoning of others .Gat. ;C7C=? &ucas >7<? @uan ;7:<? >7>;,>:? ;97;;/. @esus treated his listeners Nith understanding, he patiently explained to them. (Nare of their limitations, he did not gi$e them too much information .@uan ;>7:, ;C/. @esus promised them 0the helper, the holy spirit, Nhich the father Nill send in my name, that one Nill teach you all things 3 told you .@uan ;:7C>/. Particularly Nould it open up to their understanding Nhat they has pre$iously heard by not understood. +ince all 4odQs Nord Nas Nritten under inspiration .C %im 97;>/, it alone contains the spVritQs teaching. %herefore, teaching that conflict Nith 4odQs Nord is not to be gi$en any attention by #hristians, as it is registered in ; @uan C7CA. Obedience- %he submitting to authority, the not doing of Nhat is forbidden, it Nould be of great help for the inner man. Pe can achie$e obedience by simple hearing, becoming aNare of something through the auditory sense, doing the contrary it is o$erstepping 4odQs order in doing the right things. 'y all means Ne need to recei$e information or OnoNledge .compare &ucas ;C7:A,:<? ; %im. ;7;9/ and then upon oneQs submitting to the Nill or desire of the one Nho speaOs. +ubmission, in turn, is dependent upon recognition of that oneQs authority or right to asO or re uire the response indicated, as also the hearerQs desire or Nillingness to satisfy the Nill of such one. Obedience #o 5od Essen#ial $or Li$e- Ne oNn him implicit obedience as our maOer, the source from Nhom life deri$es and on Nhom life depends .+almo E=7 >H</. 'ecause he is the allHNise and (lmighty 4od Nhat he says merits the utmost respect and (ttention. ( human father properly expects his Nord to be carried out by his children, and if a child is sloN to respond, the parent may say emphatically 0Did you hear me,1 %here is no substitute for obedience, no gaining of 4odQs fa$or Nithout it. %o fail to obey is to reject the Nord of @eho$a, to demostrate the one really does not belie$e, trust, or ha$e faith in that Nord and his source. -ence the one failing to obey is no different from the one practicing di$ination or using idols .Rom. >7;>/. Pe need to folloN Nith action Nhat Ne heard from 4od. %he lacO of response pro$es a lacO of belief or respect for the source of instructions .Gat. C;7C<H9C/. %hose satisfying themsel$es Nith only hearing and gi$en mental acceptance to 4odQs truth, but not doing Nhat it calls for, are decei$ing themsel$es Nith false reasoning and recei$ed no blessing .Gat. A7;=H C9/. 5bedience is a basic, a lifeHandHdeath matter, but by nature men are 0+ons of Disobedience1 and 0 children of Nrath1 meriting 4odQs disfa$or because of our $iolations of his righteous standards. Railure to resist this inherent inclination to disobedience is the course of ultimate destruction IEfesios C7C,9? =7>H;; compare 4alatas >7AHE. @eho$a 4od has mercifully pro$ided the means for combating sin in the flesh and for gaining forgi$eness of Nrong doing resulting from imperfection rather than from Nillful disobedience. 'y his holy spirit, 4od supplies the force for righteousness that enables sinful men to produce good fruitage .4al. =7;>HC:/. Rorgi$eness for sins come through faith in #hristQs ransom sacrifice and such faith in itself is a deterrent to Nrong doing and a stimulus to obedience .;Pedro ;7C/. -earing submissi$ely by inner man couple Nith faith produce obedience and that the disobedience .disbelie$ing/ is lacO of faith. %hen only if Ne ha$e faith are mo$ed to obey, ha$ing confidence and assurance as to the blessing that obedience Nill bung .-eb. ;;7;,>/. +o the obedience is moti$ated by

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an appreciati$e heart Nith helpful information appealing to oneQs sense of justice and righteousness to lo$e and goodness, intelligence, reason and Nisdom .&ucas ;7;A? Rom ;C7;,C/. GanOind has continuated harder its heart liOe emery stone, including ancient 3srael, stubborn by refusing discipline. Rleshly man has preferred to endea$or to establish his righteousness in his oNn Nay, by NorOs of human laN, Nillful disobedience or disregard for 4odQs re$eled Nill brings 0a certain fearfull expectation of @udgment I -eb. ;F7C>H9;. ( healthy fear of 4od also plays its part in obedience. %he scriptures set forth many encouraging examples of faithfull obedience in all manners of circumstances and situation and in the face of all types of opposition. +upreme among theses is the example of 4odQs oNn son, Nho humbled himself and became obedient as far as death, yes, death on a torture staOe .Rilipenses C7<? -eb. =7</. 'y this obedience course he Nas justified, pro$ed righteous on his oNn merit, and hence could pro$ide a perfect sacrifice that Nould redeem manOind from sin and death I Rom * ;<HC;. -e is the perfect model for obedience to all of us, and he Nas tried, tested, and pro$ed to be perfected as Sing and -igh Priest fore$er as is registered in -eb. =7 <,E 0-e learned obedience from the things he suffered? and after he had been made perfect he became responsible for e$erlasting sal$ation to all those obeying him1 Reconcilia#ion- (nother form to de$elop inner man inside us, it is through reconciliation Nith 4od to reconcile means to bring bacO into harmony or cause to be friendly again, also to adjustor settle, as in reconciliation differences. %he only Nay to do this is by means of the sacrifice of @esus #hrist. %his reconciliation to 4od is necessary because an alienation has existed, a separation a lacO of harmony and of friendly relations, more than that, a state of enmity, as the resultant sinfulness and imperfection inherit by (damQs all descendents .Rom. =7;C compare 3sa. :97C. Remember that 0the minding of the flesh means enmity Nith 4od, for it is not under subjection to the laN of 4od, nor, in fact, can it be judge to its inherited imperfect sinful nature. +o those Nho are in harmony Nith the flesh cannot please 4odQs lo$e .Rom. =7;C/. %hough manOind as a Nhole has been in as state of enmity toNard 4od and 4odQs lo$e toNard the Norld of manOind, this lo$e toNard enemies, a lo$e guided by principles, rather that, affection or friendship I @uan 97;>. %he relation betNeen 4od and sinful man is thus a legal one, as that of a so$ereign, in his judicial capacity and a criminal Nho has $iolated his laN and risen up against his authority, and Nho is therefore treated as an enemy. %he basis for reconciliation, it is only by and through the ransom sacrifice of #hrist that full reconciliation to 4od is possible? he is the Nay, and no one comes to the father except through him .@uan ;>7>/. @esusQ sacrifice appeared, or satisfied the demand of 4odQs perfect justice by pro$iding the just and righteous basis for pardoning sin, so that 4od 0might be righteous e$en Nhen declaring righteous the man .the hereditarily sinful man/ that has faith in @esus .Rom. 97C:HC>/, 'y supplying this means for expiating .maOing complete satisfaction for/ manQs sin and unlaNful acts. #hristQs sacrifice made propitious .fa$orable/ for manQs seeOing and recei$ing a restoration to right relation Nith +o$ereign 4od I Efesios ;7A? -eb. C7;A. %hus, through #hrist, 4od made at possible to 0reconcile again to himself to himself and all other things by maOing peace through the blood he .@esus/ shed in the torture staOe1 and thereby persons once 0alienated and enemies1 because of ha$ing the or minds or NicOed NorOs could noN by 0reconciled by means of the oneQs fleshly body through his death, in order to present .them/ holy and unblemished and open to no accusation before him1 .#ol. ;7;EHCC/ @eho$" 4od could noN declare righteous those Nhom he selected to become his spiritual sons, they Nill be not subject to any accusation, since they Nere noN persons fully reconciled to and Nith 4od I compare (cts ;979<,9E? Rom. =7E7;F? <799. Reconcilia#ion- S#eps6 Necessar, $or Ob#ainin) Reconcilia#ion ! +ince 4od is the offended party Nhose laN has been and is being $iolated, it is man Nho must become reconciled to 4od, not 4od to man .Rilip., Psalm =;7;H:/ Gan does not meet 4od on e ual terms nor is 4odQs standards as to Nhat is right subject to change, emendation, or modification .Gat. 97> compare @as. ;7;A/ his condition are therefore nonHnegotiable, not subject to uestions or compromise. %he fault producing disharmony lies entirely Nith man, due on his condition noN, not Nith 4od. %his does not pre$ent 4od from mercifully taOing initiati$e, as his creator, in opening the Nay for reconciliation. @esus, Nho 0did not OnoN sin1 Nas made to 0be sin for us1, dying as a human sin offering to reli$e persons of the charge and penalty of sin to humanOind.

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%he Oey Nord is recognizing #he need $or reconcilia#ion and accepting 4odQs pro$ision for reconciliation, namely the sacrifice of 4odQs son, the indi$idual must then repent of his sinful course and con$ert, from folloNing the Nay of the sinful Norld of manOind, as Nell as peace of mind and heart. 9appiness ! 3 called the inner needs to be in state of NellHbeing that is characterized by relati$e permanence, by emotion ranging from mere contentment to deep and intense joy in li$ing, and by a natural desire for it to continue. 3t this differs from mere pleasures Nhich may come about simply through chance contact and stimulation. 3t is the result of positi$e action, such as acting Nith consideration toNard the loNly one or been in fa$or of @eho$". 3t is an state of mind or condition that results from the blessing of 4od. 9apiness4 :ha# is #he Casis $or Real ! %he inner man understand that all happiness promised in the 'ible are contingent upon a right relationship Nith 4od? all of them are realized on the basis of lo$e of 4od. %rue happiness cannot achie$ed apart from of obedience to @eho$". -is blessing is essential for happiness, as one his 0good gifts1 and perfect presents. %he things that contributes to true happiness are OnoNledge of @eho$", Nisdom from him, and e$en his correction and discipline. %he inner man feels that true happiness stems from those things that ha$e to do Nith spirituality, the Norship of 4od, and the fulfillment of 4odQs promises. %hat is necessary condition Nhich @esus said 0-appy are those conscious of their spiritual needs, since the Oingdom of the hea$ens belong to them1. Conscience ! is a capacity to looO at oneself and render judgment about oneself, bears Nitness to oneself. #onscience is inherent in man, ha$ing been made part of him by 4od. 3t is an inNard realization or sense of right and Nrong that exercises or accuse one. -ence, the inner man has to de$elop a conscience that judges. 3t is also can be trained by the thoughts and acts, con$ictions and rules that are implanted in a personQs mind by study and experience. #onscience can be a moral safety de$ice, in that it imparts pleasure and inflicts pain for oneQs oNn good and bad conduct. (ll persons ha$e the faculty of conscience, and it is to this that the life course. #onscience must be enlighted. 3f not, it can be mislead. 3t is an unsafe guide if it has not been trained in right standards, according to the truth. 3ts de$elopment can be Nrongly influence by local en$ironment, customs, Norship, and habits. 3t might judge matters as being right or Nrong by these incorrect standards or $alues. 5nly a conscience properly trained by 4odQs Nord can correctly assess and set matters of life throughly straight. %he inner man must constantly stri$e for an honest conscience in all things, and committing no offense against 4od and continually steered and corrected his course of life according to #hrist teaching. 6ntrained conscience may be NeaO and it may be easily and unNise suppressed or the person may become offended by the actions or Nords of others, e$en in instances Nhere no Nrong doing may exist. Conscience4 Cad ! 3t can be abused that it no longer is clean and sensiti$e. Phen that happens, it cannot sound out Narnings or gi$e safe guidance. GanQs conduct is then controlled by fear of exposure and punishment rather by a good conscience .Rom.;97=/ Nhen a person Nith such a conscience cannot sense right or Nrong. &o, ! 3t is the expressness of inner feeling and the outNard manifestation by the ac uisition or expectation of good state of happiness, exultation. %he inner man enjoys his oNn NorOs at any time in his OnoNledge of 4od. @esus also desired his folloNers to ha$e the same joy, telling them 0these things 3 ha$e spoOen to you, that may joy may be in you and your joy may be made full1. &o, is a $rui# o$ #he Spiri# ! +ince 4od is the source of joy and he desires joyfulness for his people, joy is a fruit of his holy spirit, accordingly, Paul counseled the #hristians at Rome that the Singdom of 4od 0means righteousness and peace and joy Nith holy spirit I Rom. ;:7;A %he @oy is a uality of the heart I the inner man I and can affect the Nhole body for good. 0( joyful heart has a good effect on the countenance 0and1 a heart that is joyful does good as curer, says the Nise Nriter of Pro$erbs ;=7;9? ;A7CC. &o, Pro0ided b, 5od4 O#her ! 4od has pro$ided many other things that manOind may enjoy day by day. +ome of theses are marriage, being a father or mother of a righteous and Nise child, Ne, and the multitudinous things of his creation.

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&o,4 8alse or Non!las#in) ! @oy based on materialism is a false joy that is in error and Nill be shortH li$ed. (lso, a person rejoicing o$er the calamity of another, e$en of one Nho hates him, must account to @eho$" for his sin. 6nder present conditions, NicOedness, sicOness and death pre$ent full and diminished joy, but @esus #hrist as Sing Nill bring end to all obstacles to complete joy, for e$en 0death Nill be no more, neither Nill mourning not outcry nor pain be anymore .Re$. C;7:/. 5odl, De0o#ion ! %he inner man must exercise re$erence, Norship, and ser$ice to 4o, Nith loyalty to his uni$ersal so$ereignty. Pe need to apply de$otion toNard that Nhich is genuinelly holy and righteous. 3t refers to de$otion Nith loyalty to @eho$" 4od personally. "he Sacred Secre# o$ 5odl, De0o#ion ! %he inner man must folloN the prime example of godly de$otion I @esus #hrist I ; %im. 97;> 0-e Nas made manifest in flesh, Nas declared righteous in spirit, appeared to angels, Nas preached about the nations, Nas belo$ed upon in the Norld, Nas recei$ed up in glory. @esus #hrist Nas the one man to manifest godly de$otion perfectly, in e$ery sense, pro$ing that man in the flesh can maintain such de$otion, before his death, he said 03 ha$e con uered the Norld1 also 0the ruler of this Norld is coming, and he has no hold on me. )o unrighteousness could be founded in him. -e could righty say to his enemy 0Nho of you con$icts me of sin, %he solution to 0the sacred secret of this godly de$otion is so great and means so much to manOind that it is to be proclaimed NorldNide. @esus #hrist himself is the basis upon Nhich #hristians godly de$otion and conduct in the congregation are patterned. "rainin) 7i#h Con#en#men# is Essen#ial ! +trenous training is necessary on part of the #hristian in order to achie$e full godly de$otion. ( personQs aim, or objecti$e, in training himself is not to achie$e selfish materialism gain. 'ut there is gain to the one Nho is content Nith his portion of life. Pho continues in godly de$otion along Nith selfHsufficiency 03t holds promise of the li$e noN1 namely, spiritual health satisfaction, happiness, and a purpose in li$ing. 3t also holds promise of the life that 0is to come1. "he Po7er o$ 5odl, De0o#ion ! %he inner person must professing godly de$otion and recognize its poNer to change his personality and must be true and genuine in folloNing godlines .; %im. >7;;? Efesios :7CFHC:/ -e must recognize that 4odQs Pord is his expression of the Nay of 4odly de$otion and so he must conform to its precepts. +ince godly de$otion is toNard 4od personality, his Nord ad spirit Nill bourgeon to OnoN @eho$"Qs personality, intimatelly, and to become more liOe him Ito an imitator or copier of him .Efesios =7;/. +uch a person Nill reflect more and more the fine ualities of @eho$" 4od C #or. 97;<. 3f anyone Nho professes to ser$e 4od relies on his oNn ideas instead of adhering to the 'ible and if his teaching does not accord Nith godly de$otion and becomes 0mentally deceased1 practicing all sorts of NicOeness, hypocritically ha$ing a form of godly de$otion but they Nould be persons using godlines for materialistic or sensual gain Nhich is re$ealed in their practice of acts of loose conduct. Mildness ! 3t is that temper of spirit de$eloped in the inner man in Nhich Ne accept his dealing Nith us as good, behind the gentleness there is the strength of steel. GildHtempered man is a good teacher, pro$iding easyHlearning manners and also generating great confidence and strength in those appealing him. Gildness of temper or spirit is not an attribute of one NeaO in character. @esus #hrist said 03 am mildH tempered and loNly in heart .Gat. ;;7CE? C #or. ;F7;/ Des, @esus had the full poNer of his father bacOing him, and he Nas firm for Nhat is right? he used great freeness of speech and action Nhen such Nas called for. %he mildHtempered person is such because he has faith and a source of strength. -e is not easily unbalanced or caused to lose his good sense. &acO of mildness of temper is the result of insecurity, frustration, lacO of faith and hope, and e$en desperation. -e is open and $ulnerable to the in$asion of any and all improper thoughts, Nhich may moti$ate him to improper actions. 4od is the source of mildness, and one must apply to him for his spirit and must culti$ate fruits of the spirit to ha$e genuine mildness and temper. &acO of mildness results in undue excitability, harness, lacO of selfHcontrol and fights. 5n the other hand mildness Nill pre$ent from jealousy and contention, and Nill not alloN to taOe root and groN. 3t is not a transitory or occasional uality, other, it is part of oneQs maOe up, or temperament, but let it be the secret person of the heart, in the incorruptible

14

apparel of the uiet and spirit, Nhich is of great $alue, in the eyes of 4od. Gildness is indeed a personality trait, primarily gained as a fruit of 4odQs spirit through accurate OnoNledge and application thereof, rather than just naturally inherited. 3t is necessary to forsaOing of the old Nays of maliciousness and hatred and folloNing the neN Nay leading to spiritual life. Gildness Nill accomplish good Nhen dealing Nith a difficult situation or an angry person, breaOing doNn difficulty, Nhereas harshness Nould magnify the bad situation. 3n the 'ible, meeOness is emphasized as oneQs mental attitude first, then toNard felloN creatures. Ror example, it is Nritten7 %he meeO one Nill certainly increase their rejoicing in @eho$" himself1 .3sa. CE7;E/. GeeO persons are teachable I @eho$" 0Nill teach the meeO ones his Nay1 .Psalm C=7E/ I and they are Nilling to endure disciple from the hand of 4od, though such is grie$ous at the time. .-eb. ;C7:H;;/ GeeOness causes persons to Nait upon @eho$" to right the Nrongs and injuries unjustly suffered, instead of becoming heated up Nith anger .Psalm 9A7<H;;/ Mee;ness ! ( mildness of temper, Nithout haughtiness or $anity. %he mental disposition that enables one to endure injury Nith patience and Nithout irritation, resentment, or $indicti$e retaliation. 3t is a close companion of and seldom found separate from such other $irtues as humility, loNliness of mind, and gentleness. %he inner man has to culti$ate this mental attitude first of all toNard 4od, then toNard felloN creatures. GeeOness person are teachableH @eho$a Nill teach the meeO ones his Nay I and they are Nilling to endure discipline from the hand of 4od .-eb. ;C7:H;;/. GeeOness causes persons to Nait upon @eho$a to right the Nrongs and injuries unjustly suffered, instead of becoming heated up Nith anger. Pho is able to taOe criticism Nithout resentment. @esus modeled for us demonstrating meeOness by enduring all manners of personal injury Nithout a Nord of complaint, e$en alloNing himself to be led to the slaughter as a lamb Nithout opening his mouth in protest .Rilip. C7=H<? -eb. ;C7C? (cts <79CH9=/ -e recommended himself to others as a meeO or mildHtempered person. (s 3saias foretold7 he Nas an anointed @eho$aQs spirit 0to tell good neNs to the meeO ones and 0to teach the meeO concerning sal$ation. Mee;ness Crin)s Cene$i#s ! 4od thought us extending an in$itation specially to the meeO ones of the earth Nho has practiced -is oNn judicial decision. +eeO righteousness, seeO meeOness and probably you may be concealed in the day of 4odQs anger. %here are other Nonderful promises extended to such ones. Ror example 0the meeO ones themsel$es Nill possess the earth, and they Nill indeed find their ex uisite delight in the abundance of peace .Psalm 9A7;;/ 3n both in literal and spiritual and literal sense to the state of being, 0the meeO ones Nill eat and be satisfied I Psalm CC7C>. 9umili#, ! -oN this uality help the inner man, %hough freedom from pride or arrogance, loNliness of mind. 3t is not NeaOness but a state of mind that is pleasing to 4od. ( person can achie$e a state of humility by raising on his relationship to 4od, the inner man has to reasoning to throN aNay pride, acOnoNledge his mistaOes, set matters straight, and seeO forgi$eness. Pe may learn humility be being brought loN, humbled by experience than instead suffer humiliation in due time. 9umili#, Please 5od ! -umility has great $alue in the eyes of @eho$" ad he is ready to shoN mercy and fa$or to those humbling themsel$es before him. +uch ones shoN that they are not trusting or boasting in themsel$es, but are looOing to him and Nant to do his Nill. E$en those Nho ha$e in the past practiced $ery bad things. 3f they truly humble themsel$es before 4od and be search him for mercy, Nill be heard by him. 9umili#, Pro0ides Ri)h# 5uidance ! 5ne Nho humbles himself before 4od can expect to ha$e 4odQs guidance. -umility Nill guide a person in the proper path and Nill bring him into glory, for it is 4od Nhole exalts one and puts doNn another. 'efore a crash the heart of a man is lofty, and before seeOing glory is humility. -umility can aid one greatly in meeting the challenge of ad$ersity. 3f calamities come humility enables a person to hold up and endure, as Nell as, to continue in 4odQs Nays 9umili#, in &esus Chris# ! -e said clearly and directly to his disciples 0Phoe$er exalts himself Nill be humbled and Nhoe$er humbled himself Nill be exalted1. During his fleshly and earthly life, finding himself in fashion as man, he humbled himself and became obedient as far as death. -e said of himself 03 am mildHtempered and loNly in heart .Gat. ;;7CF/.

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9umili#, :or;s $or Peace ! -umility promotes peace. ( humbled person does not fight in order to establish his supposed personal 0rights1 it re uires humility to Oeep the peace by putting into practice @esusQ counsel to forgi$e others their sins. (nd Nhen a person offend another it tests his humility to obey the command to go to the other persons and admit the Nrong, asOing for forgi$eness..Gat. =7C9,C:/ or Nhen the offended person approaches him . 5nly lo$e coupled Nith humility Nill prompt one to acOnoNledge the Nrong and act immediately to set matters straight .Gat. ;<7;=? &ucas ;A79/ 'ut the results such humility brings in the Nay of peace to the indi$idual far outNeight the feeling of humiliation also his humbled action further de$elops and strengths in the indi$idual the fine uality of humility. 8alse 9umili#, ! -umility can be only on the surface. (ny one Nho taOes delight in a mocO humility can become 0pupped up Nith out proper cause by his fleshly frame of mind in a selfHimposed form of Norship and mocO humility, or se$ere treatment of the body, but they are of no $alue in combating the satisfying of the flesh. .Rom. ;:7;A? 4al. 97;F,;;/ Ralse humility can actually result in de$eloping haughtiness in the indi$idual for he may trend to thinO he is righteous on his merit? or he may feel that he is accomplish his ends, not realizing that he cannot decei$e @eho$". 3f haughtiness de$elops, he Nill in time be humbled in a Nay that he Nill not enjoy. -e Nill be brought loN, and it may be to his oNn destruction. Reasonableness ! meaning7 seemly fitting? hence e uitable, fair, moderate, forbearing? it is a distincti$e feature of hea$enly Nisdom. %he inner man has to be reasonable Nith himself in dealing Nith others, and in his $ieN of problems, and to let him OnoNn to all people. :isdom- is the ability to put OnoNledge to NorO, or to use it, the intelligent application of learning. ( person might ha$e considerable OnoNledge but not OnoN hoN to use it because of lacOing Nisdom. Pisdom is the prime thing for Nithout its OnoNledge is of little $alue .Pro$. :7A? ;=7C/. :isdon- "o <no7 &eho0a is #he 7a, o$ li0e- %he most important OnoNledge that one can ac uire is about 4od himself. %he SnoNledge of the most -oly one is Nhat understanding is. %his OnoNledge goes beyond the mere fact of 4odQs existance and his creatorship e$en beyeond the OnoNledge of many fact about his dealings. %o OnoN him denotes a deep appreciation of his fine ulities and his great name and a close relationship Nith him. ( OnoNledge of @eho$aQs ualities Nill deepen oneQs proper fear of 4od. :isdom ! Nisdom lays on sound judgment, based on OnoNledge and understanding successfully to sol$e problems, a$oid or a$ert dangers? attain certain goals, or counsel others in doing so. 3t is the opposite of foolishness, stupidity and madness Nith Nhich it is often contrasted. Pisdom implies a breadth of OnoNledge and a depth of understanding, these gi$ing the soundness and clarity and clarity of judgment characteristic of Nisdom. Phile Nisdom is the prime thing. %he counsel is that Nith all that you ac uire, ac uire understanding Nhat it adds strength to Nisdom, contributing greatly to discretion and foresight? also notable characteristics of Nisdom, discretion implies prudence and may be expressed in caution, selfHcontrol, moderation, or restrain. %he Nise person is happy to get any information that Nill grant him a clear $ieN into the underlying circumstances, condition and causes of problems. %hereby, he 0lets OnoNledge1 as to Nhat conclusions to draN, Nhat is needed to sol$e the existing problems. :isdom is a Sacred Secre#4 5od6s ! During manQs history on earth 4od foreordained and outline his hidden Nisdom contained in 4odQs dealing Nith, and promises to, his faithful ser$ants during many centuries. %hus the importance to OnoNn the 'ible, his record Nith manOind. Rinally after more then :,FFF years, the Nisdom of the sacred secret Nas re$ealed in @esus #hrist .#ol. ;7C>HC</, through Nhom 4od purposed 0an administration at the full limit of the appointed times, namely, to gather all things together again in the #hrist, the things in the hea$ens and the things on the earth .Efesios ;7<H;;/ 4odQs pro$ision of the ransom for the sal$ation of obedient manOind and his purpose for a Singdom 4o$ernment, headed by his son and able to end all NicOedness, Nere re$ealed since 4odQs grand purpose is founded on and centered in his son, #hrist @esus 0has become to us Nisdom from 4od. #arefully concealed in him are all the treasures of Nisdom and OnoNledge1

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.#ol. C79/. 5nly through him and by faith on him, 4odQs 0#hief (gent of &ife1 can sal$ation and life be attained .(cts 97;=/. %he rebellion that broOe out in Eden presented a challenge to 4odQs Nisdom. -is Nise means for ending that rebellion I Niping out its effects and restoring peace, harmony, and right order in his uni$ersal familyHformed a sacred secret, the hidden Nisdom, Nhich 4od foreordained before the system of things,1 that is, those systems that ha$e de$eloped during manQs history outside Eden .; #or. C7A/. 3ts outlines Nere contained in 4odQs dealing Nith, and promises to, his faithful ser$ants during many centuries. Rinally, after more than :,FFF years, the Nisdom of that sacred secret Nas re$ealed in @esus #hrist .#ol. ;7C>HC</, through Nhom 4od purposed 0an administration at the full limit of the appointed times, namely, to gather all things together again in the #hrist, the things in the hea$ens and the things on the earth1 0Efesios ;7<H;;/. 4odQs pro$ision of the ransom for the sal$ation of obedient manOind and his purpose for a Singdom go$ernment, headed by his +on and able to end all NicOedness, Nere re$ealed. +ince 4odQs grand purpose is founded on and centered on his +on, #hrist @esus 0has become to us Nisdom from 4od1 .; #or. ;79F/ 0#arefully concealed in him are all treasures of Nisdom and of OnoNledge1 .#ol. C79/. %here is, therefore, no true Nisdom that fails in him @esus #hrist, that does not base its judment and decisions solidly on 4odQs purpose as re$ealed in him. :isdom4 9uman ! Nisdom is indeed a blend of many things7 OnoNledge, understanding, thinOing ability, experience, diligence, shreNdness, and right judgment. 'ut since true Nisdom begins Nith the fear of @eho$". %his superior Nisdom goes beyond ordinary Nisdom and includes holding the high standards, manifesting righteousness and uprightness, as Nell as, adhering to truth. )ot all Nisdom measures up to that superior Nisdom. -uman Nisdom is ne$er absolute, but is relati$e. Pisdom on a limited scale is attainable by man through his oNn efforts, through he must in any case use the intelligence Nith Nhich 4od initially endoNed man. Gan learns from obser$ation, and NorOing Nith, the materials of 4od creation. +uch Nisdom may $ary in type and extend, liOe in the field of administrati$e judgment in go$ernment and business, or extensi$e OnoNledge in some particularly fields of human science or research7 sOillfulness in construction, NorOers in stone and Nood, great talent in a Nide $ariety of craft, etc. (ll such Nisdom may be had e$er though the possessor lacO the spiritual Nisdom, the 'ible particularly ad$ocates 4odQs spirit may enhance some of these types of Nisdom, Nhere there are useful in accomplishing his purpose. %he inner man is reNarded Nith a Nise and understanding heart.. :isdom no# Al7a,s Used $or 5od ! -uman Nisdom can be used for good or bad that is only fleshly, not spiritual, not from 4od. 3t is futile Nisdom, causing disorder, per$ersion, and deficiencies in imperfect human society. Phile human Nisdom produces $aried pleasures and proficiency that brought material Nealth, it could not bring true happiness or lasting satisfaction. %he Nise man dies along Nith the stupid, not OnoNing Nhat Nill become of his possessions, and his human Nisdom ceases in the gra$e. E$en liOe, 0true and unforseen occurrence1 might bring sudden calamity, lea$ing the Nise Nithout e$en such basic needs as food .Ecl. E7;;,;C/. ( person can be excessi$e in stri$ing to manifest Nisdom, pushing himself beyond the limits of his imperfect ability in a selfHdestructi$e course the Norld of manOind has de$elop a fund of Nisdom o$er the centuries I much of it true Nisdom is manifest Nhen a person acts peaceable, reasonable, ready to obey, his speech is not presumptuous, harsh or rash, but NellHthough I only heading pleasant and beneficial speech. Pise man alNays seeO to bring calm and to Nin souls by Nise persuasion. %hose Nho become 0Nise in their oNn eyes1 ele$ating themsel$es abo$e others .e$en abo$e 4od/ are Norse of than stupid such assuming persons are too proud to accept correction. %o correct this unbalanced standing the man needs to fortify his understanding to ac uire Nisdom. Ror example, a person may obey a certain command of 4od because he recognizes the rightness of such obedience, and this is Nisdom on his part.. 'ut if he gets real understanding of the reason for the command, the good purpose it ser$es, and the benefits accruing from it, his heart determination to continue in that Nise course is greatly strengthened .Pro$. ;:799/. Pro$erbs C;7;; says that 0by one1Qs gi$ing insight to a Nise person he gets OnoNledge1 %he Nise person is happy to get any information that Nill grant him a clearer $ieN into the underlying circumstances, conditions, and causes of problems. %hereby he 0gets OnoNledge1 as to Nhat to do regarding the matter and OnoNs Nhat conclusions to draN, Nhat is needed to sol$e the existing problem I #ompare Pr$. E7E? Ecl. A7 C=.

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:isdom4 Di0ine ! Pisdom in the absolute sense is found in @eho$" 4od, Nho is 0Nise alone1 in this sense .Rom. ;>7CA? Re$. A7;C/ SnoNledge is ac uaintance Nith fact, and since @eho$" is the #reator, Nho is 0from time indefinite to time indefinite1 .Psalm EF7;,C/, he OnoNs all there is to OnoN about the uni$erse, its composition and contents, its history till noN. %he physical laNs, and standards upon Nhich men rely in their research and in$ention, and Nithout Nhich they Nould be helpless and ha$e nothing stable upon Nhich to build, are all of -is maOing .@ob 9<79:H9<? Psalm ;F:7C:? Pro$. 97;E? @er. ;F7;C, ;9/ &ogically, his moral standards are e$en more $ital for stability, sound judgment, and successful human li$ing. Ror all these reasons it is e$ident that 0the fear of @eho$" is the start of Nisdom1 .Pro$. E7;F/. -e is Nise in heart and strong in poNer. Pho can shoN stubborness to him and come off uninjured, .@ob E7:? Pro$. ;:;>/. 3n his mightiness he can inter$ene at Nill in human affairs, maneu$ering rulers or eliminating them, maOing his prophetic re$elation pro$e infallible .Dan. C7CFHC9/. :orld ! can means ;/ humanOind as a Nhole, apart from their moral conditions or course of li$e C/ the frameNorO of human circumstances into Nhich a person is born and in Nhich he li$es, and in sense it is at times uite similar to the system of things, or 9/ the mass of manOind apart from @eho$aQs appro$ed ser$ants. (s Norld is regarded as that order of things Nhose center is man, attention is directed chiefly to him and Norld denotes manOind Nilling that order of things, humanity as it manifest itself in and through such an order .Gat. ;<7A/ 0Porld1 is therefore closely linOed and bound up Nith manOind. %he inner man is illuminated using light in spiritual sense, but the Norld as being guilty of sin and needs a sa$ior to gi$e it life, things applicable only to manOind, not to the inanimate creation nor to the animals. %his is the Norld that 4od lo$ed so much that he ga$e his only begotten son, in order that e$eryone exercising faith in him might not be destroyed but ha$e e$erlasting life. %his is the Norld Nhose in$isible ualities are already seen from the Norld creation onNard because they are percei$ed by the things made, from the creation of manOind forNard, for only Nhen manOind prepared Nith their minds on earth capable of 0percei$ing such in$isible ualities by means of the $isible creation .Rom. ;7CF/. %his clear connection Nith the Norld of manOind also aids one in understanding Nhat is meant by the founding of the Norld, the beginning of manOind, things related to human life and acti$ity not of the inanimated creation or the animal creation Nhen the human race Nas founded through the first human pair, Nho outside of Eden, began to concei$e the seed that could benefit from 4odQs pro$ision for deli$erance from inherited sin. Porld is understood to include both $isible spirit creatures and $isible human creatures by the rendering 0Ne are made a spectacle unto the Norld both to angels and men. :orld- "he human sphere o$ li$e and i#s $rame7or; ! a frameNorO of things that surround and affect manOind has been build up on earth as manOind has groNn in number and in years of existence. Phen @esus spoOe of a man as 0gaining the Nhole Norld but forfaiting his soul in the process, the e$idence meant gaining all the human sphere of life and human society as a Nhole could offer .Gat. ;>7C>/. %he inner man must be alert against 0lo$ing the Norld Nith its Nay of life that appeals to the sinful flesh .C %im. :7;F? ; @uan C7;=H;A/ and it is necessary to identify 0the ruler of this Norld .C #or. :7;A/ as the 4od of this system of things. %he elementary things of the Norld. %he outside or exterior man is liOe a babe, continued ensla$ed by the elementary things belonging to the Norld, formed by the philosophy deception according to the tradition of men, according to the elementary things of the Norld and not according to #hrist? because it is in him that all the fullness of the di$ine uality dNells bodily 0stressing that they died together Nith #hrist toNard the elementary things of the Norld. %he elementary things include the philosophies abd decepti$e teaching based pre$aling on human standard, concepts, reasoning and mythology, all mundane of the human sphere, pertaining to the flesh, not hea$enly or spiritual. :orld Aliena#ed $rom 5od ! %he inner man should taOe a separated course of life, entering into 4odQs relationship and its riches by being reconcilied to him. Porld is used to signify all nonHchristian human society, regardless of race that hatred #hrist and his folloNers. 4od did not produce such unrighteous Norld, it oNns its de$elopment to 4odQs chief opposeer and ad$ersary, +atan the De$il, and his NicOed spirit forces in the hea$enly places acts as the in$isible 0Norld rulers o$er the Norld alienated from 4od .Efesios >7;;,;C/. #hristians una$oidably li$ing in the midst of the society of Nrongdly persons, including those engaging in fornication, idolatry extortion and similar practices .; #or. =7EH;9/ must Oeep themsel$es clean and unsppoted by that NorldQs corruption defilement, not

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intering friendly relation relations, Nith it, lest they be condemmed Nith it. thye cannot be guided by Norldly Nisdom, Nhich is foolishness in 4odQs sight, neither it selfish and sinful acti$ating force. %hus through their society faith con uer the Norld of unrighteneous human society, the Norld in the sense of human society alienated from 4od and in actual enmity toNard 4od, @esus shoNed that human flesh is to sur$i$e the coming great tribulation. Insi)h# ! is the ability to see into a situation. %o act Nith insight is to act Nith produce, discretion, Nith intelligence. 3nsight is closely related to understanding, but there is a fine distention betNeen the tNo terms. 6nderstanding indicates distenguishing betNeen the matters to discern Nith the senses their composition, insight relates to an intelligent OnoNledge of the reason. %here is the process of thinOing through a complex arrangement of thoughts resulting in a Nise dealing and use of good practical common sense. @eho$" 4od gi$es insight to his ser$ants by pro$iding them Nith counsel and ad$ise that they can use to direct them and control their actions, be means of his Nord. %he inner man not only need to read the 'ible, but most appreciate it so as to be moti$ated to do all that 4od directs. )eeded also is the help of 4odQs spirit, once ac uired insight must be safeguard. 5ne can lose it by turning from 4odQs Nays. 3nsight results in ac uiring a clear picture of a matter and enables one to OnoN Nhat to do regarding the matter, Nhat conclusions to draN, Nhat counsel gi$e. 3nsight can be displayed in $arious Nays, resulting in blessing both to the one Nho has it and to others that li$es Nith him and enables him to consider a$ailable information and as a result ac uires a clearer picture of a matter. 9ope ! 3t can mean trust, reliance, desire accompanied Nith expectation of Nhat is desired or promise? something that is hoped for? or an object of hope, Nait for Nith eager expectation, because that Nhich is expected is not alNays desirable. %he 'ible shoNs that people of the Norld in general ha$e no real, solidly based hope. GanOind is going into death, and Nithout OnoNledge of a pro$ision from a higher source there is no hope in Nhat lies ahead. %hat is Nhy the apostle Paul informs #hristians that they, ha$ing the hope of resurrection, should not 0sorroN just as the rest also do Nho ha$e no hope1 .; %im. :7;9/ as the 4entiles that had no hope and Nere Nithout 4od in the Norld. 'esides the Norld is inffected Nith Nrong acttitutes of the hopeless one and are abandoned themsel$es to sensual enjoyment, conse uently the biblical expression fit them Nell 0let there be eating and drinOing for tomorroN Ne shall die1. 9opes4 9ope ! People of Norld ha$e some reasonable that they pursue, some of a commendable nature, rather, the inner man build his hope in 4od, in order to ha$e conse uencial effects or results. 'ut minor, common, and normal human hopes there are bad ones. %hey are hopes that are NicOedly entertained. 3n some instances these may appear to be fulfilled, but in actually they are realized only in a temporary sense, for a pro$erb states 1the expectation of the righteous one is a rejoicing, but the $ery hope of the NicOed one Nill perish .Pro$. ;F7C</. (dditionally, 0Phen a NicOed one man dies his hope perished, and e$en expectation bases on poNerfulness has perished .Pro$. ;;7A/. +o, selfish hope, and those based in a flase foundation of materialism, on lies, on Nrong dealing, or the poNer or promises of men, are sure to be frustated. 9ope4 "he Source o$ ! @eho$" 4od is the source of future hope on the one able to fulfill all his promises and the hope of those trusting in him. -e has been the hope of righteous men in all ages. %he 'ible is full of expression of hope, trust and confidence in him. Ror a true $ieN and proper understanding of 4od, the inner man must OnoN that lo$ing Oindness and generosity are outstanding ualities of 4od, and he becomes the reNarder of those earnestly seeOing him .-eb. ;;7>/. 9ope is also essen#ial #o $ai#h ! 3t is the groundNorO and basis for faith. 3n turn, faith maOes the hope brighter and stronger, Ne should Oeep 4odQs promises as lo$e of 4od that has been poured out into our hearts through the holy spirit, Nhich has gi$en us I Rom. =7 C, = %he #hristian -ope.H %he gaining of lasting life in hea$en or on earth Nas not open to any humanOind until @esus #hrist 0+hed light upon life and incorruption through the good neNs .C %im. ;7;F/ 5ur hope of e$erlasting life is solidly based and is something that can be confidently relied on. 3t is supported by tNo things in Nhich it is impossible for 4od to lie, namely, his promise on his oath, and the hope resides Nith #hrist, Nho is noN inmortal in the hea$ens. %herefore, this hope is spoOen of as 0an anchor for the soul, both sure and firm. .-eb. >7;AHCF/

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9ope Mus# be De0eloped and Main#ained ! 3t re uires continued industrioness and the exercise of freeness of speech and 0boasting1 o$er the hope itself .-eb. 97>? >7 ;;/. -ope is de$eloped by endurance under tribulation. %his leads to an appro$ed conditions before 4od from Nhom hope comes .Rom. =7CH=/ 3t is placed alongside faith and lo$e as one of the three ualities charactirizing #hristians. 9ope- Duali#ies and Cene$i#s ! -ope is indispensable to the #hristians. 3t accompanies joy, peace and poNer of -oly +pirit .Rom.;=7;9/. 3t promotes freeness of speech in the approach to 4od for his undeser$ed Oindness and mercy. 3t enables the #hristians to endure Nith rejoicing, no matter Nhat at the conditions may be. -ope of sal$ation protect the mental poNer enabling the #hristians to maintains integrity, the desire for expectation is so strong that despite se$ere trials and difficulties, Ne are able to Oeep on Naiting patiently for the hopedHfor things Nith endurance .Rom <7 C:,C=/. -ope helps also Oeep the #hristians in a clean Nay of life, because their hopes lies on 4od and #hrist, are pure and are closely allied Nith the greatest uality, lo$e, for one ha$ing the true lo$e of 4od Nill also ha$e hope in all 4odQs promises. 4enerally, laN exposed all as sinners before 4od, by maOing transgressions manifest, condemned all under it to death. 3t exposed the imperfections of those under it. 4od foretold it Nas necessary to bring in 0a better hope1 through @esus #hrist, setting aside the laN and enabling those putting faith in #hrist to draN near to 4od I -eb. A7;<,;E. %he undeser$ed Oindness of 4od is further magnified in that the Nonderful hope that he opened up for the spiritual man I the inner man I is also closely tied in Nith a hope for all manOind Nho desire to ser$e 4od. Paul explains 0the eager expectation of the creation is Naiting for the re$ealing of the sons of 4od. Ror the creation Nas subject to futility, not by its oNn Nill but through him that subject it on the basis of hope that the creation itself also Nill be set free from ensla$ement to corruption and ha$e the glorious freedom of the children of 4od. @esus fulfilled that hope by his ministry, death, and resurrection. 'ut the great hope for manOind in general, both the li$ing and the dead, lies in the Singdom of #hrist. %hen manOind exercising faith Nill e$entually be released from the corruption of imperfection and sin and Nill come to the full status of 0children of 4od, in his Nord H. %he 'ible I are all instructions and samples, so that all men may ha$e hope. &us#ice ! the maintenance or administration of Nhat is right in a fair and impartial Nay, and according to standard. 3t also con$ey the idea of a particular plan, custom, rule or regular procedure for doing things. 4od is the supreme judge and statuteHgi$er .3sa. 997CC/ -e is a lo$er of righteousness and justice .Psalm 997=/ 4od guarantees that he Nill ne$er abandon his loyal one .Psalm 9A7C</. @eho$" shoNs no partiality in dealing Nith his creatures, but he accepts and bestoN his blessing upon all those fearing him and practicing righteousness .(cts ;F799:,9=/. 3ndi$iduals and nations are punished or reNarded according to their acts .Rom. C79H;;? Efesios >7AHE? #ol. 97CCH:7C/ 4odQs justice is also balanced Nith mercy, thus pro$iding opportunity for men and nations to turn from their NicOed Nays and thereby escape the execution of his ad$erse judgment. 4odQs Nisdom is far superior to that if imperfect humans, and man, not 4od, must learn the path of justice .3sa. :F7;:/. %hus man is in no position to judge 4odQs acts as just or unjust, but must learn to conform his thinOing to the standards of justice that @eho$" has re$ealed in his Nord. -e has alNays rightly re uired that those desiring to gain his appro$al ac uaint themsel$es Nith his standard of justice and folloN it. &iOe 4od, his folloNers, must be impartially, as a failure in this regard is unjust and $iolates the laN of lo$e .+antiago C7 ;HE/. -oNe$er, the exercise of justice according to 4odQs standards is not a burden? manQs happiness actually depends on it .Psalm ;F>79 compare 3sa. =>7 ;,C/. %he proper exercise of justice by go$ernmental authority liOeNise contributes to the happiness and NellHbeing of its subjects .compare Pro$. CE7:/. Ri)h#eousness ! (ccording to its roots in -ebreN and 4reeO ha$e the thought of rectitude 0uprightness1, indicating a standard or norm determinating Nhat is upright. Rightenousness is fre uently use in connection Nith a judge, or Nith a judgment gi$ing the term a someNhat legal fla$or .hence, the originalHlanguage terms are at times translated 0justice1. 5od se#s #he S#andard ! 4od is the objecti$e standard Nhich determines the content of righteous and at the same time Oeeps that content of meaning constant and unchanging. +ince, he is the unchanging one. Righteous in the biblical sense is a condition of rightness, the standard of Nhich is

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4od, and is measure by conformity to 4odQs Nill and his command. -is specific commands may $ary from one time to another and from one person to another. 4odQs personal standard, his personality, and Nhat he is, as expressed in his Nords and Nays, remain e$er constant and hence pro$ide a perfect standard 0rocOHliOe1 in firmness and stability, Nith Nhich to measure the conduct of all his creatures Psalm EC7;=? Eze. ;<7C=H9;? 997;AHCF/. 3n the scriptures Ne may note that Nhich is 0good1 is contrasted Nith that Nhich is 0$ile1 .@ohn =7CE? Rom. E7;;/, 0NicOed1 .Gat. =7:=? Rom. ;C7E/, 0E$il1 .Rom. ;>7;E, and of course 0bad1 .;Pedro 97;;/. %he righteous one, on the other hand, is contrasted Nith the 0sinner1 I the uprighteous person .GarO C7;A? &uOe ;=7A/. @ust a person may be a sinner I because he fails to meet righteous standards and yet not necessarily be termed or classed as 0$ile, NicOed or e$il1. Ri)h#eous One4 &eho0a "he ! (ll 4odQs Nays are righteous7 as +o$ereign .@ob 9A7C9? Psalm A;7;E? <E7;:/? in administrating and executing judment and justice .Psalm E7<? <=7;;? C #or. 97E/, in $indication of himself in judment .Psalm =;7:? Rom. 97:,=/, and in $indication of his people .Gic. A7E/. 4od himself is called 0the abiding place of reighteousness1.@er. =F7A/. -e is therefore the Righteous 5ne, and all righteousness on the pact of his creatures comes from their relationship Nith him. @eho$" abides by his oNn standard of righteousness Nithout de$iation. %herefore, his creatures can ha$e to utmost confidence in him. 5f him it is Nritten 0righteousness and judgment are the established place of your throne1 I Psalm <E7;:. Ri)h#eous :hile E+ercisin) Merc, ! @eho$"Qs righteousness, justice, holiness and purity are such that no sin can condoned by him .Psalm =7:? ; Peter ;7;=/. #onse uently he could not forgi$e the sins of manOind Nithout satisfying justice I in effect, Nithout a legal basis. 'ut through his undeser$ed Oindness he made this just arrangement by pro$iding his son as a sacrificial offering, exercise mercy toNard sinner Nho accept this arrangement. Ri)h#eousness4 See; 5od6s ! @esus admonished his hearers7 0Seep on, seeOing first the Oingdom and righteousness, and all these other things Nill be added to you.1 .mat. >799/. ( person needs to Oeep seeOing the Singdom? he must desire that go$ernment and be loyal to it. -e must continually 0maOe his mind o$er1 so that e$ery facet if his life is in accord Nith 4odQs righteousness .Rom. ;C7C/. -e must 0put on the neN personality Nhich Nas created according to 4odQs Nill in true righteousness and loyalty IEfesios :7C9,C:. Pe ha$e to alert all the time, not to ha$e a form of righteousness in our obedience to certain of the re uirements of the laN and traditions Nhose actually made the Nord of 4od in$alid. #onse uently, it is clear the imperfect men could ne$er attain true righteousness I Ne can not measure up the righteousness of 4od by our oNn NorOs of selfHrighteousness .Rom. 97;F? 9FH9C? 4al. C7C;? 97C;? %ito 97=/ %he men Nhom 4od called 0righteous1 in the biblical register Nere men Nho exercised faith in 4od Nho did not trust in their oNn Nords bu bacOed up that faith by NorOs in harmony Nith his righteous standard Rom. :79HE? +antiago C7;<HC:. 4od is to judge the inhabited earth in righteousness by @esus #hrist, and he Nill create 0neN hea$ens and a neN earth1, in Nhich righteousness is to dNell .(cts ;A79;? C Peter 97;9/. E$entual possession of the earth is promised to the righteous? the NicOed are to be cleared out of the earth as 0a ransom1 for the righteous, for as long as the NicOed are in control, the righteous cannot ha$e peace. 0Ri)h#eousness4 "he Creas#pla#e3 ! 'ecause the 'ible tell us, 0more than all else that is to be guarded, safeguard your heart, for out of it are the sources of life1, #hristian s need to ha$e on 0the breastplate of righteousness1 .Pro$. :7C9? Efesios >7;:/ (s a protection against his heart truning bad, it is essential that a person folloN 4odQs righteousness since the heart of fallen, sinful man is treachereous and desperate .@er. ;A7E/. %he heart needs much discipline and training. %he #hristian can be assured of this course only by sticOing close to the +criptures, Nhich, the (postle Paul says, are 0beneficial for teaching, for repro$ing, for setting things straigh, for disciplining in righteneousness, that the man of 4od may be fully competent, completely e uyipped for e$ery good NorO1 Medi#a#ion ! %he Oind of deep, concentrated thinOing in Nhich a person seriously reflect on past experiences, ponders and muses o$er current matters, or throughfully contemplates possible future e$ents. 3n order to meditate properly, a person needs to be free from distractions, alone Nith his throughts, so to speaO. %he meditation of the heart should be focused on benenfical things pleasing to him and not on the de$ices of the NicOed I Rilipenses :7 <, Pro$. C:7 ;,C. 'y engaging in profitable meditation, one Nill not be inclined to gi$e foolish ansNers. Pe Nil be seriously thinO out these matters of importance, and as a result, the ansNers gi$en Nill be from the heart and Nill not be something to regret later on. I Pro$. ;=7C<. Medi#a#ion4 :ron) ! %he inner man should not be Naste time meditating in 0Empty %hings1, not the things that people ordinarily seeO in life, but things that are de$oid in all good, utterly futile things. +ometimes deeply rooted in the heart, menQs fleshly inclination toNard the NicOed pursuit. (s Pro$.

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points out7 0dEspoiling is Nhat their heart Oeeps meditating, and trouble is Nhat their oNn lips Oeep speaOaing1 I Pro$. C:7C. @esus said to those hating him7 0Phy are you reasoning theses things in your hearts .GarO C7</. 5f all Nho Nould 0suppress the truth in an unrighteous Nay1, the apostle Paul says7 0%hey became emptyH headed in their reasoning and their unintelligent heart became darOened1 +uch meditation pro$es fatal to those indulging in it. Rom ;7 ;<,C;. Peace ! Refers in the biblical sense to the state of being free from Nar or disturbance. 3t con$eys the idea pf health, safety, soundness, Nelfare, frienship, and entirely of compleness. Peace also means the ideas of NellHbeing, sal$ation, and concord in addition to the absent of conflict. Peace4 Acquirin) ! @eho$a is the 4od of peace and the source of peace. 3t being a fruit of his spirit. Ror this reason treu peace can be had only by those Nho are at peace Nith 4od. +erious transgressions put a strain on a personQs relationship Nith 4od and cause the indi$idual to be disturbed. %hose Nho desire to seeO and pursue peace must there 0turn aNay from Nhat is bad, and do Nhat is good. Pithout rightenous, there can be no peace. #onse uently, that is Nhy the NicOed one cannot ha$e peace. 5n the other hand, peace is the possession of those Nho are fully mindH master to 4od, lo$e his laN, and heed his commandments. People actually li$e Nith no hope and are Nithout 4od in the Norld. -oNe$er by means of #hrist @esus people are gi$en the opportunity to come into a peaceful relationship Nith 4od 0upon earth peace among the men of goodNill I &uOe C7;:. 4od is looOing among men 0friends of peace1 that is persons desiring to be reconciled to 4od. %he majority of people fail to discern 0the things ha$ing to do Nith oeace1, e$idently includingrepresentance and acceptance of @esus, as the Gessiah e$en today. (ll men are sinners, in order to enjoy peace Nith 4od, Ne need to accept @esusQ death as a ransom sacrifice cared for this needs. (s Paul Nrote 0@esus is our peace Nith 4od, he Nho made the tNo parties one .@eNs and nonH @eNs and destroy the Nall in betNeen that fenced them off. 'y means of his flesh he abolished the enmity, the laN of commandments cinsisting in decrees, that he might create the tNo people in union Nith himself into one neN man and maOe peace? and that he might fully reconcile both people in one body to 4od through the torture staOe, because he had Oilled off the enmity by means of himself. (nd he came and declared the good neNs of peace to you, the father by one spirit Efesios C7;:H;< compare Rom. C7;F,;;? #ol. ;7 CFHC9. %he peace of 4od that is the calmness and tran uility that result from a #hristianQs precious relationship Nith 4od, guards his heart and mental poNer from becoming ansious about his needs. ( #hristian has the assurance that 4od pro$ide fors his ser$ants and ansNer their prayers this puts his heart and mind at rest .Rilp. :7>,A/, and later the helper the holy spirit. 3t is necessary to be 0peaceble1 that is to be peacemaOers, going out of their Nays to establish and to maintains peace ; %im. =7;9/. #hristian are counseled to pursue peace and to do their utmost to be found at peace Nith 4od. Pe ha$e to be ha$e oursel$es folloNing PaulQs counselling 0( sal$e of the &ord des not need to fight, but needs to be gentle toNard all, ualified to teach, Oeeping himself restrained under e$il, instructing Nith mildness those not fa$orably disposed? as perhaps 4od may gi$e them repentance leading to an accurate OnoNledge of truth, and they may come bacO to their proper sense out from the snare of the De$il, seeing that they ha$e been caught ali$e by him for the Nill of that one. I C %im C7C:HC>. Peace Rule ! @esus #hrist is 0the prime of peace1 Nhile on earth he tought us to be peacemaOer all the time. %his ser$ed a patter of Nhat Nould taOe peace under his rule, because his Oingdom Nill pre$ail in e$ery region that mens security for e$eryone. Per$ec#ion ! 3n the biblical sense perfection con$eying ideas as bringing to completeness or full measure, being full groNn, adult, mor mature, ha$ing attained the appropiate or appointed end, purpose or goal. Per$ec#ion- Impor#ance o$ Correc# Eie7poin# ! Ror correct 'ible understanding, the inner man, mist not maOe the common error of thinOing that e$erything called 0perfect1 is so in an abslute sense, that is, to an infinite degree, Nutout limitation. Perfection in this absolute sense distinguishes only the #reator. 'ecause of this @esus could say of his father 0)obady is good, ecept one, 4od1 .GarO ;F7;</. @eho$a is incomparable in his excellence, Northy of all praise, supreme in his superb ualities and poNer. (ll of 4odQs Nays, Nords, and laN are perfect, refined, free from flaN or dfect. Per$ec#ion4 O#her Rela#i0e ! Perfection of any other person or thing, then, is relati$e not absolute that is, a thing is 0perfect1 according to, or in relation to, the purpose or end for Nhich it is appointed by its designer or producer or the use to Nhich it is to be put by its recei$er or user. %he $ery meaning of perfection re uires that there be someone Nho decides Nhen completion has been reach, Nhat the standards of excellence are, Nhat re uirements are to be satisfied and Nhat details are essential. 4od

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the #reator is the final arbiter of perfection, the standardHsetter, in accord Nith its oNn righteous purpose and interests. Rom. ;C7C. Per$ec#ion4 "he Cible ! %he +acred +criptures constitute a perfect message from 4od, refine, pure, and true .@ohn ;A7;A/. %hrough thousand of years of copying ha$e e$idently brought some $ariations from the original Nriting, these $ariations are admittedly $ery minor, so that, e$en if our present copies and translations are not absolutely flaNless, the di$ine message con$eyed is. 3ndi$iduals may find the 'ible a more difficult booO to read than many, one re uiring greter effort and concetration? they may find much try do not understand. +ome critical persons may insist that, to be perect, the 'ible should be free of e$en superficial differences or Nhat appear, according to their standards, to be to be inconsistencies. Gome of these, hoNe$er, detract from the perfection of the +acred +rcptures for the real gauge of its oerfection is its measuring uo to the standard of excellence set by @eho$a 4od, its accomplishing the end or purpose that he, as its true author, appoint for it, as Nell as its being free from falsehood .C %im. 97 ;=H;A/. %he 'ibles is con$inging proof of its uelities as an ideal instrument of 4od to accomplish purpose, in this sense it is 4odQs perfect instrument for manOind. %he Nhole tenor of the +criptures, including the teaching of 4odQs +on, is to effect that the gaining of understanding of 4odQs purpose, the doing of his Nill, and the attaining of sal$ation to life are dependent primeraly upon the indi$idualsQ heart .Gat. ;=7<? &uOe < 7 =H;=? Rom. ;F7;F/. %he 'ible is uni ue in its abilities to 0discern thoughts and intentions of the heart .-eb. :7;C,;9/. 3t is clear from the +criptures that 4od has not made OnoNledge of imself to be ac uire Nithout efforts Gat. A7 A,<. 3t is also e$ident that 4od has caused his purposes to be re$ealed to umbles one and hidden from haughty one, because to do thus came to be the Nay appro$ed by him .Gat. ;;7C=HCA? ;97 ;FH;=? ; #or. C7 >H;>/. %he things relating to 4odQs Nord and Nay to the NordlyHNise deem 0foolish1 or NeaO are pro$ed by time and test to be of superior Nisdom and strength compared to the theories, phylosophie, and reasoning of human detractors I ; #or. ;7 CCHC=? Pro$. ;7 C:,C=. Raith remains an essential re uirement for the understanding and appreciation of 4odQs perfect Pord. %he indi$iduals may feel that certain details and explanitions should be in the 'ible, re$ealing Nhy, in specific cases, 4od ga$e appro$al or disappro$al or Nhy he tooO a particular course of action? the indi$idual also feel that other details found in the 'ible are superflous. Det he should realize that if the 'ible conformed to human standards or riteria, such as his oNn, this Nould not pro$e it di$inely perfect. Exposing the falsety of such an attitude, @eho$a declares the superiority of his thoughts and Nays to those of human, and he assures that his Nord Nill 0ha$e certain success1 in the fulfillment of his purpose. .3saias ==7 <H;;/ Per$ec#ion and 8ree :ill ! E$erything begins Nith the incompatible Nith perfection to ignore the meaning of the term, substituting a personal concept tha goes contrary to fact. 4odQs intelligent creatures are granted free moral agency, the pri$ilege and responsibility of maOing a personal decision as to the course they Nill taOe , so that our de$otion to 4od could be subject to test, not an automatic, $irtuallu mechanical obidience by Norship and ser$ice that spang from hearts and minds moti$ated by genuine lo$e .@ohn :7C9,C:/ 3f Ne ha$e lacO of ability to choose in this $ery important matter, Ne Nould not ha$e met 4odQs re uirements? Ne Nould not ha$e been complete, perfect, according to his commands. %he perfection as it relates to human is a realti$e perfection, limited to the human sphere. 4od created as to alloN our mind and heart to feed on Nrong thoughts, this Nould lead to entertaining, Nrong desires, and finally bring sin and death I Gat. :7:. 3t becomes e$ident that ourQs indi$idual Nill and choise are determining factors. 3f you stand in a Nrong fact that a perfect man could not taOe a Nrong course Nhere a moral, issue Nas in$ol$e, should Ne not also logically argue tha an imperfect creature Nould not taOe a 0right course Nhere such moral issue Nas in$ol$ed, Des, some imperfect creature do taOe a right course on moral issues in$ol$ing obidience to 4od, e$en to suffer persecution rather than change from such a course? Nhile at the same time others deli$erately engage in doing Nhat OnoNn is Nrong. %hus not all Nrong actions can be excused by human imperfection and indi$idualQs Nill and choise are deciding factors. 3n the same Nay, it Nas not human perfection alone that Nould guarantee right action by the first man but rather, the exercize of his oNn free Nill and choise as moti$ated lo$e for his 4od, creator, and hea$enly father, and for Nhat Nas right. Pro$. :7C9. 4odQs re uirements through human history ha$e shoNed into account our status of imperfection and disbility, the NeaOness of the flesh, our inclination to commit error and Nrongs, ne$ertheless, Ne are able to manifest 0a complete heart1 toNard our creator. %hus, Nithin the limit possible for us to attain, our de$otion is completed sound satisfying the di$ine re uirements in our case. +ince 4od the @udge

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is pleased Nith our Norship, no human or spVrit creature could rightly find fault Nith our de$otion to him .&uOe ;7>? -eb. ;;7 :H;>? Rom ;:7:/. %he 'ible recognize the inherent imperfection of manOind from (dam. )e$ertheless, certain relati$e perfection are set forth as attainable by sinful humans. @esus told his folloNers 0you must accordintly be perfect as you hea$enly father is perfect .Gat. =7:</. Pe can get this through de$eloping true lo$e, trying by all means to be in union Nith 4od, obser$ing the Pord of his son and lo$ing one another. Doing this Ne can reach 4odQs lo$e in full expression and approach our hea$enly father in confidence, not feeling condemmed in our heart as a hypocritical or disappro$ed condition. 5nly then Ne OnoN to obserb 4odQs commendments and Nhat Ne are doing please our father. (nd Ne are therefore free in our expression and petitions to @eho$a. Pe are going to feel Nithout under rectriction by 4od as to Nhat Ne are pri$ileged to say or to asO for. (s a child does not fear to asO his lo$ing parents for anything, so the #hristian in Nhom lo$e is fully de$eloped is sssure that 0no matter Nhat it is that Ne asO according to his Nill, he hears us1. Per$ec#ion o$ Chris# &esus4 "he ! @esus Nas born as a perfect human I holy, sinless .&iOe ;79FH9=? -eb. A7C>/. -is physical perfection, of course, Nas not infinite by Nas Nhithin the human sphere? he experienced human limitation? he became tired, thirsty, and hungry? he Nas mortal .Gat. :7 9>H9E? @ohn :7>,A? Gat. :7C? GarO ;=7 9A, ::,:=/. 4odQs purpose Nas to use his son as his -igh Priest in behalf of manOind. %hough a perfect man, @esus, has to be 0made Perfect1 for such position, completely filling the re uirements, his father set, being brought to the appointed end or goal. %he re uirements called for his becoming 0liOe his brothers1 in all respects1, enduring suffering, learning obedience under test, thus @esus Nould be able to +ympathize Nith our NeaOness, as one Nho has tested in all respects liOe oursel$es, but Nithout sin .-eb. C7 ;FH;<? :7 ;:,;>? =7 AH;F/. Per$ec#er o$ Our 8ai#h4 "he ! @esus is called 0the #hief (gent .#hief&eader/ and Perfector of our faith, this faith in this perfect sense 0arri$ed through him, Nho thereby pro$ed to be the leader, pioneer or chief agent of our fait. -e continues to be the perfecter of the faith of his folloNers from his hea$enly psosition, by pouring doNn holy spirit on them at Pentecost and by importing re$elation that progressi$ely filled out and de$elopd their faith. &ong before the coming of @esus #hrist, li$ed many men of faith, but only after his birth, ministry, death, and resurrection to hea$enly life, all prophecies came to fulfillment, and the faith about #hrsit, the Gessiah, has a strengthned foundation, one filled out Nith historical facts. %hus, faith in this perfected sense 0arri$ed1 through @esus .4al. 97 C:C,C=/. %his sacred secret Nas finally fully re$ealed in @esus, send to earth that he might 0bear Nitness to the truth1 and 0by 4odQs undeser$ed Oindness might taste death for e$ery men. 4od pro$ides a ransom, the legal means for forgi$ing sin and remo$ing imperfection .Gat. CF7 C<? ; Peter C7C:/. Per$ec#ion on Ear#h4 Man;ind6s Re#urn ! (ccording to the prayer, 0let your Nill taOe place as in hea$en, also upon earthP, this planet is due to experience the full force and effect of the execution of 4odQs purposes .Gat. >7;F/. %he NicOed system under the control of +atan Nill be destroyed . (ll faults and defects Nill be remo$ed from sur$i$ors Nho continue obedient to demostrate faith, so that Nhat remains meet 4odQs standards of excellence, completeness, and soundness to aid in the mental and spiritual uplift and health of the people $ieN by the prophetic picture of Re$. C;7 ;H=. Ror obedient this means to return to the perfect state enjoyed by man at the biginning of human history in Eden. GanOindQs perfection Nill be relati$e, limited to the human sphere. Perfection does not mean an end to $ariety, hoNe$er, as person often assume. %he animal Oingdom Nhich is the product of @eho$aQs perfect acti$ity, contains enormous $ariety. Perfection of the planet Earth is liOe Nise not incompatible Nith $ariety, change, or contrast? it alloNs for the simple and the complex, the plain and the fancy, the sour and the sNeet, the rough and the smooth, the meadoNs and the Noods, the mountains and the $alleys. Perfect humans Nill thus not be stereotypes of identically personality, talents, and abilities. Sin ! (nything not in harmony Nith, hence contrary to 4osQs personality, standards, Nays and Nill? any marring oneQs relationship Nith 4od. 3t may be in Nord .@ob C7;F? Psalm 9E7;/, in deed .doing Nrong .&e$. CF7CF? C #or. ;C7 C;/ or failing to do Nhat should be done .)um. E7;9? @as. :7;A/, or in mind or heart attitute .Pro$. C;7 :? compare also Rom. 97 EH;<? C Peter C7 ;CH;=/, in the general sense sin means missing or failing to reach not merely physical objects or goals, but also moral or intellectual goals or marOs. Pro$. <79= says the one finding godly Nisdom finds life, but the 0one missing Nisdom is doing $iolence to hus soul1, leading to death. Des, lacO of faith in 4od is a major sin, shoNing, as it does, distrust of him or lacO of confidence in his ability to perform .-eb. 97;C, ;9, ;<, ;E/. 3n the +criptures both the root -ebreN and 4reeO terms refer mainly to sinning on the part of 4odQs intelligent creature, their missing the marO Nith regard to their creator. Sin- Man6s Place in 5od6s Purpose ! 4odQs asigning NorO to him shoNed that man Nas to 4odQs purpose on earth. (s the apostle said7 man Nas 0created to be both 4odQs image and glory .; #or.

24

;;7A/, hence to reflect the ualities of his creator, conducing himself so as to reflect the glory of 4od. (s 4odQs earhtly son, man should resemble, or be liOe, his hea$enly father. %o be otherNise Nould be to contradict and reproach the di$ine parenthood of 4od I Gal. ;7>. @esus shoNed that only folloNing 4odQs examples in lo$e and on mercy could his disciples pro$e themsel$es sons of their father Nho is in the hea$ens .Gat. =7:9H:=? &uOe >7 9CH9>/. +in therefore, mars manQs reflection of 4odQs liOeness and glory? it maOes man unholy, that is, unclean, impure, tarnished in a spiritual and moral sense. +in, thus, in$ol$es a moral failure, a missing of the marO, in all these aspects. %he 'ible clearly stress 4odQs original pupose that man should be in harmony Nith 4odQs personality, be liOe his creator, similar to the Nay a human father Nho lo$es his son desires the son to be liOe him as to oulooO on life, standards of conduct, ualities of heart .compare Pro$. 97;;,;C? C97;=,;>? Efesios =7;? -eb. ;C7 :H>, EH;;/. Sin - "he In#roduc#ion ! %o understand this Ne need to read the 'ible Nhere the di$ine messages from 4od illustrate us. -ence, the apostle @ohn says7 0-e Nho carries on sin originates Nith the De$il, because the De$il has been sinning from the biginning1 I ; @ohn 97<, any person that 0maOes sin his business or practice1 re$eals himself to be a 0child1 of the (d$ersary, spiritual offspring reflecting the ualities of his 0father1. +ince culti$ation of Nrong desire to the point of fertility procedes the 0birth of sin1 .@as. ;7;:,;=/, this de$iation of righteousness and experiencing disaffection toNard 4od can lead us to $ery spiritual dangerous state as @esus #hrist admished Nrong doers registered at @ohn <7 ::. 5nly the truth can liberate us from sin ensla$ement and folloNing 4odQs example on mercy could his disciples pro$e themsel$es sons of their Rather Nho is in the hea$en .Gat. =7:9H:=? &uOe >79CH9>/ %his re uires manQs obedience and submision to the di$ine Nill, Neather that Nill is con$eyed in the form of an express commandment or not. %he sinning process starts Nith improper desire, instead of reacting in utter disgust and righteous indignation, start to conform oursel$es to the Nays, standard and Nill of the opposer, Nho contradicted our creator, and then re$ealing the sins that ha$e been born in our heart and mind I Gat. =7CA,C<. Pe ha$e to be alert in not decei$ed by the Norld, thus conforming to its Nays and therefore 0missing the marO1, fail to act in 4odQs image and liOeness, not reflecting 4odQs glory, and, in fact, insults our hea$enly father. Sin4 E$$ec#s o$ ! it puts the man out of hamony Nith his creator. 3t thereby damaged not only our reltion Nith 4od but also our relations Nith the rest of 4odQs creation, including damage to manQs oNn self, to his mind, heart, and body. 3t brough conse uences of enormous e$il upon the human race. +in genenrally causes as to feel guilt, anxiety, insecurity, shame, because our #reatorQs laN is 0Nritten on manQs heart1? hence a $iolation of that laN noN produced an internal uphea$al Nithin man, our conscience accusing us of Nrongdoing. 3n effect, man has a builHin lie detector that made impossible his concealing his sinful state from his creator. @eho$a 4od maintained his holiness, he justly imposed the sentence of death on them all7 Rom. ;=7;C states that 0through one man sin entered into the Norld and death through sin, and thus death spread to all men because they had all sinned1 %his implies a progressi$e rather than a simultaneous efect on (damQs descendants, as a result of the recognized laN of heredity. (dditionally, the apostle goes on to speaO of death as ruling as Oing 0from (dam doNn to Goses, e$en o$er those Nho nad not sinned after the liOeness of the transgression by (dam .Rom. =7;:/. Phen (dam sinned, it Nas of his oNn free choice, as a perfect human, Nho Nas free from disabilities. Ror all of (damQs descendants to be held accountable as participants in (damQs personal sin Nould re uire some expression of Nill in their parts as to ha$ing him as their family head, their birth into the (damic line resulting from the fleshly Nill of their parents I @ohn ;7;9. (s a result of the recognized laN of heredity according to Psalm =;7=, as its progenitor or human life source? his offspring Nould inecapably enherit not merely physical characteristics but also peronality traits, including the inclination toNard sin .; #or. ;=7CC, :< , :E/. PaulQs Nords also point to this conclution Nhen he says that 0just as through the disobidience of the one man .(dam/ many Nere constitued sinners, liOeNise also through the obedience of the one person .#rist/ many Nill constituted righteous .Rom. =7;E/ exercising faith in that pro$ision aand become reconciled to 4od .@ohn 979>? (cts 97;E/, and by being born in (damQs line allHmen ha$e come under 0the laN of sin and of death1 .Rom. <7C? ; #or. ;=7C;,CC/. +in, Nith death, has 0ruled as Oing1 o$er manOind, ensla$ing them, this sla$ery being one into Nhich they Nere sold by (dam .Rom. =7;A,C;? >7>, ;A? A7;:? @ohn <7 9:/. %hese statements shoN tha sin is $ieNed not only as the actual commission or mission of certain acts by also as a laN or go$erning priciple or force operating in them, namely, the inborn inclination toNard Nrongdoing that they inherit from (dam. 5ur adamic inheritance has therefore produced 0NeaOness of the flesh1, imperfection. +inQs 0laN1 contonually NorOs in our fleshly members, in effect trying to control our course, to maOe us

25

its subjects, out of hamony Nith 4od I Rom A7;A, ;<, CFHC9? Efesios C7 ;H9. 3t is necessary to recognize hoN 0Oing1 sin may gi$e its orders in different Nays to different persons and at different times. +icOness, Pain, and (ging.H +ince death in human is generally associated Nith desease or the aging process, it folloNs that these are concomitent of sin. @esus, too associated illness Nith sin .Gat. E7 CH A? @ohn =7=H;=/, although he shoNed that specific afflictions are not necessarily the result of any specific sinful acts .@ohn E7C,9/. Sin and La7 ! %he apostle @ohn Nrites that e$eryone Nho practices sin is also practicing laNlessness, and so sin is laNlessness .; @ohn 97:/? also that 0all unrighteousness is sin1 .; @ohn =7;A/. Sin- Doin) b, Na#ure #he "hin)s o$ #he La7 ! +ince man ha$ing been originally made in 4odQs image and liOeness, has a moral nature, Nhich produces the faculty of conscience, e$en in the imperfection, sinful men retain a measure of this. +ince laN is basically a 0rule of conduct1, this moral nature is another inherit laN, then as a laN, hoNe$er, set o$er against this laN of our moral nature is another inherit laN, the 0laN of sin1 Nhich Nars agaisnt righteous tendencies, maOing sla$es of those Nho do not resist its dominance I Rom. >7;C? A7 CC,C9. (t Roman C7;:,;=, Paul states7 0Ror Nhene$er people of the nations that do not ha$e laN do by nature the things of the laN, these people, although not ha$ing laN, are laN themsel$es. %hey are the $ery ones Nho demostrates the matter of the laN to be Nritten in their hearts, Nhile their conconsicence is bearing Nitness Nith them and, betNeen their oNn thoughts, they are being accused or e$en excused1 Pith the passing of time, people of nations Nere under groNing sinQs mastery, so that Paul could speaO as NalOing in 0darOness mentally, and alienated from the life that belongs to 4oU. pasing all moral sense1 Efesios :7;AH;E. Pith the coming of the Gosaic &aN became the accurate OnoNledge of sin, Nhich spelled out clearly Nhat the full range pf the scope of sin Nas, so that in effect, it caused trespassing and sin to 0abound1, in that so many acts and e$en attitutes Nere noN identified as sinful .Rom. =7CE? A?A<? 4al. 97;E? compare Psalm :F7;C/. 3ts sacrifices continually ser$ed to remiand those under the laN of their sinful state .-eb. ;F7;H:, ;;/. %he &aN by these means acted as a tutor to lead them to #hrist, that thet 0might be declared rightteous due to faith1 I 4al 97 CCHC=. 3n pointing out that the Gosaic &aN is not the means for human to gain a righteous standing before @eho$a, the apostle Paul under di$ine inspiration Nrote71 Phen Ne Nere in accord Nith the flesh, the sinful passions that Nere excited by the &aN Nere at NorO in our members that Ne should bring forth fruit to deathUPhat, then, shall Ne say, 3s the &aN sin, )e$er may that become soL Really 3 Nould not ha$e come to OoN sin if it has not been for the &aN? and, for example, 3 Nould not ha$e OnoNn co$etousness if the &aN had not said7 WDou must not co$et1. 'ut sin, recei$ing an inducement through the commandment, NorOed out in me co$etousness of e$ery sort, for apart from laN sin Nas dead1 I Rom. A7=H<. Pithout the &aN, the man Nould not ha$e OnoNn or discerned the full rane or scope of sin. (s long as sin had not been defined specifically, a person could not be accused of committing sins that Nere not legally identified as such. 'efore the &aN came, Paul and others of his nations li$ed uncondemmed for sins that Nere not specified. Pith the introduction of the &aN, hoNe$er, Paul and his felloN contrymen Nere designated as sinners under condemnation of death. %he &aN made them more concious of being sinners. %hus sin recei$ed an inducement through the &aN and NorOed out sin in Paul and his people. %he &aN pro$ided tha bais for condemning more people as sinners and on many more legal counts. %he &aN main purpose Nas to establish that all person, thec 3sraelites not excepted, Nere sinners in need of redemtion by 4od. 3t also pointed the 3sraelites to #hrist as the needed Redeemer. Phat the &aN does is to maOe us more concious of being sinners. %hose not submitting to 4osQs Nill ob$iously are not guided by his Nisdom and justice, hence are bound to err .Phil. C7;=/. Doubless because sin causes man to be off balance, distorting Nhat is upNright. %his unbalancedHstatus produce confusion and disharmony Nithin man and difficulties in his dealing Nith 4od and Nith the rest of 4odQs creation. %he error may be intentional and unintentional , either a conscious de$iation from Nhat is right or an unOnoNing, or mistaOe, Nhich, ne$ertheless, brings the person in to error and guilt before 4od. 3f intentional, then, of course, the error is of far gra$er conse uence if by mistaOe. Error is contrary to thruth, and those Nillfully sinning per$ert the thruth, a course Nhich only brings forth grosser sin. Pro$erb C:7E states that 0%he loose conduct of foolishness is sin1 Sin- "rans)ression4 and 1O0ers#eppin)3 ! +in may taOec the form of a 0transgression1 refers basically to an 0o$erstepping1 tht is, going beyond certain limits or bounderies, especially as in

26

breaOing a laN. 3t also can mean a 0stepping aside1, by passed or passed beyond 4odQs Nords. %ransgression could end in 0re$olt1 Nhich as turning aNay from, or rejection of, the laN or authority of another. +imilarly, Nillful transgression, then, amounts to rebellion against 4odQs paternal rule and authority. Sin- "respass ! 3t means 0a fall beside1, hence a false step .Rom. ;;7;;, ;C/ or blunder, a 0trespass1.Efesios ;7A? #ol. C7;9/. (damQs sin in eating the borbidden frruit Nas a 0transgression1 in that he o$ertepped 4odQs &aN? 3t Nas a 0trespass1 in that he fell or made a false step instead of standing or NalOing upright in harmony Nith 4odQs righteous re uirements and in support of -is authority. %he person maOing false step became an offender or transgressor against 4odQs statues. Sinner ! +ince 0there is no man that does not sin .C #hr. >79>/, all of (damQs descendants can be properly be termed 0sinners1 by nature. 'ut ins the +criptures 0sinners1 usually applies in a more specific Nay, designating those Nho practice sin or Nho ha$e a reputation of sining. -ence, Nhen @esus #hrist said 0there Nill be more joy in hea$en o$er one sinner that repents tha o$er ninetyHnine righteous ones Nho ha$e no need of repentance1, he Nas e$idently using these terms in a relati$e sense I &uOe ;=7E,;F? compare Nith &uOe =79C. %he +criptures also shoN that 4od $ieNs manOindQs Nrondoing as $arying in degrees of gra$ity7 4roos sinner, great sinner. +ince sin is an affront to 4odQs oNn peson, he is not indifferent to it? as its gra$ity increases, his indignation and Nrath are understandably increased .Rom. ;7;</ . Sin- 9uman :ea;ness and I)norance ! @eho$a taOes into account the NeaOness of imperfect men descended from (dam, so that those sincerely seeOing -im can say, 0-e has not done to us e$en according to our sins? nor according to our erros has he brought upon us Nhat Ne deser$e1. %he +crptures shoN the Nonderful mercy and lo$ing Oindness that 4od has displayed in his patient dealing Nith men of flesh .Psalm ;F97C, 9, ;FH;</. -e also taOes into account ignorance as a contributory factor in sins .; %im. ;7;9? compare &uOe ;C7:A,:</. %hose Nho Nillfully reject the OnoNledge and Nisdom 4od offers, 0taOing pleasure in righteousness1 are not excused .C %hesal.C7EH ;C? Pro$. ;7CCH99 they 0shut their eyes to the light and forget their earlier cleansing from sins I C Peter ;7;E. Sins6 Remission ! @eho$a in effect 0credits1 righteneous to the account of those li$ing according to faith. 3n so doing, 4od correspondingly 0co$ers o$er1, 0Nipes out1, or 0blots out1 the sins that Nould otherNise be charged agisnt the account of such faithful ones.(cts 97;E, Psalm 9C7;C/. @esus #hrist, thus liOened 0trespasses1 and 0sins1 to debts1 .compore Gat. >7;:? ;<7C;HC=? &uOe ;;7:/. %hough their sins Nere as scarlet, @eho$a 0Nashes aNay1 the stain that maOes them unholy .(cts CC7>/. %he means by Nhich 4od can thus express his tender mercy and lo$ingHOindness Nhile yet maintaining his perfect justice and righteousness is considered under Ramsom. Sin- "rue <no7lede Crin)s 5rea#er Responsibili#, ! #onsidering @ohn E7 9EH:;, @esus said the @eNs of his day ha 0noExcuse for 0their sin1 because they Nere Nitness of the poNeful Nords and NorOs proceeding from him as the result og 4od +pirit on him .@ohn ;=7CCHC:? &uOe :7;</. %hose Nho, either in Nord or their course of action, Nillfully and OnoNingly blasphemed 4od,s spirit thus manifested Nould be 0guilty of e$erlasting sin1, Nith no forgi$eness possible .Gat. ;C7 9;,9C? GarO 97C<H9F? @ohn ;=7 C>? ;>7A,</. -ebreos ;F7 C>,CA states that if Ne practice sin Nillfully after ha$ing recei$ed the accurate OnoNledge of the truth, there is no longer any sacrifice for sin left, but there is a certain jealousy that is going to consume those in opposition. Sin4 Sin)le4 Eersus Prac#ice o$ Sin ! the apostle @ohn under inspiration also maOes a distinction betNeen a single sin and the practice of sinning as is shoNn by a comaprison of ; @ohn C7; and 97 :H <. %hus, the faithful #hristian may at some time lapse or fall into sin because of NeaOness or being mislead, but he 0does not carry on son,1 continuing to NalO in it I ; @ohn 97 E,;F? compare ; #or. ;=7 99,9:? ; %im =7CF. ( good Nay to be aparted from doers of practicing sin, is by a$oiding the association Nith Nrong doers, to maintained outside the symbolic city 0'abylon the 4reatW, therefore not 0recei$e part of its plagues1. %imothy Nas rned by apostle Paul against being 0a sharer in the sin of others .; %im. =7CC/. %hus means for us to sa$e oursel$es not bearing any measure if the responsibility for Nahte$er Nrongs such any ones might commit I ; %im. 97 >. Sins A)ains# Men4 5od4 and Chris#.H +ins against humans, ne$ertheless, are also sins against the #reator, to Nhom men must maOe an accounting .Rom. ;:7;F,;C? Ephs. >7 =HE? -eb. ;97;A/. 'ecause e$erythings that exists is his creation. %hus, @eho$a $ieNs some sins as more directly against his oNn person, sins such as idolatry, faithlessness, disrespect for sacred things, and all forms al false Norship. Sinnin) A)ains# One6s O7n Cod, ! 3n Narning against fornicator. Paul states that e$ery other sin that men may commit is outside his body, but he that practice fornication is sinning against his oNn

27

body .; #or. >7;</. %he fornicator Nrongly and sinfully become one flesh Nith another, Nho is often a harlot. +ince no other sin can thus separate of the body of the #hristian from union Nith #hrist and maOe it 0one1 Nith another, this e$idently Nhy all other sins are here $ieNed as 0outside oneQs body1. Rornication can also result in incurable damage Nith deadlyl deceases to the fornicatorQs oNn body Sin mus# be a0oid ! %hose Nho pursue righteousness by faith can a$oid carrying the 0hea$y load1 that sin brings, the loss of peace of mind and heart, the NeaOness of spiritual sicOness .Psalm 9<7 9H>, ;<7:;7:/ &o$e of 4od and of neighbor is a principal means for a$oiding sin, Nhich is laNlessness, for lo$e is an outstanding uality of 4od? he made lo$e the fundation of his &aN to 3srael .Gat. CC79AH:F, Rom. ;97 <H;;/. %hough they cannot be alienated from 4od, but in joyful uinion Nith him and sin son. +uch are open the guidance of 4odQs holy spirit and can 0li$e as to the spirit from the standand point of 4od1, desisting from sin .; Peter : 7;H>/ and producing the righteous fruitage of 4odQs spirit in place of the NicOed fruitage of the sinful falesh .4al. =7 ;>HC>/. Des, Ne can this gaining freedom from siQs mastery I Rom. >7 ;CHCC. -a$ing faith in 4odQs sure reNard for rightenousness .-eb. ;;7 ;,>/, one can resist the call of sin to share its temporary enjoyment .-eb. ;;X C:HC>/. +ince 04od is not one to be mocOed1, a person OnoNs the inescability of the rule that 0Nhae$er a man is soNing, this he Nill also reap1 and he is protected against the deceitfulness of sin .4al. >7A,</. %he person Nho mo$es hastily Nithout first seeOing OnoNledge as to his path Nill 0miss the marO1, sining .Pro$. ;E7C/. 3t is the Nise course to a$oid assication Nith those practicing false Norship and inmorally inclined persons, for these entrap one in sin and spoil useful habits IPro$. ;7;FH;E? Ecl. A7C>? ; #or. ;=7 99,9:. Gan needs to use his intelligence in beha$ing himself in a Norld full of sinner and NicOed influence of the Rather of &ies, +atan, it is necessary to use his ample latitude to display his indi$iudal personality and preferences, folloNing the guiding rule to lo$e 4od and your neighbor. 5odl, De0o#ion is a Sacred Secre# ! re$erence, Norship, and ser$ice to 4od, Nith loyalty to his uni$ersal so$ereighty, toNard that Nhich is genuinely holy and righteous. %he 'ible use of the expression 0godly de$otion1 refers to de$otion Nith loyalty to @eho$a 4od personally. %he prime example of 4odly de$otion is @esus #hirst. %he coming of 4odQs son to earth and his integrityHOeeping course ga$e the ansNer, re$ealing the solution to the +acred +ecret, he is the perfect example of conduct manifesting godly de$otion in the fleash can maintains such de$otion, until the end of his earthly course, @esus Nas 0loyal, guidless, undefiled, separated from the sinner .-eb. A7C>/. )o flaN could be found in his integrity, to accuse hem before 4od. -e said, before his death7 03 ha$e con uered the Norld1 laso 0the ruler of the Norld is coming. (nd he has no hold on me .@ohn ;>7 99? ;:7 9F. )o unrighteousness could be found in him. -e could rightly said to his enemies Pho of you con$icts me of sin, .@ohn <7:>/. 5odl, De0o#ion6s "rainin)4 7i#h Con#en#men#4 is Essen#ial ! 3t is necessary strenous training on the part of the #hristian in order to achie$e full godly de$otion. ( personQs aim, or objecti$e, in training himself is not achie$e selfish materialistic gain. 'ut there is gain to the one Nho is content Nith his lot, Nho continues in godly de$otion along Nith selfHsuffering. 03t holds promise of the life noN1, namely, spiritual health , satisfaction, happiness, and a purspose of li$ing. 3t also hold promise of the life that 0is to come1 .; %im. :7A,</ +o, it is also necessary to add to our endurance godly de$otion, accoridng C Peter ;7 =, >. 5odl, De0o#ion and i#6s Po7er ! ( person proffesing godly de$otion must recognize its poNer to change his personality and must be true and genuine in folloNing godlines .; %im. >7;;? Efesios :7CFH C:/. -e must recognize that 4odQs Pord is his expression of the Nay of 4odly de$otion and so he must conform to its precepts .%ito7 ;,C? C Pedro ;79/ +ince 4odly de$otion is toNard 4od personality, his Nord and spirit Nill bring one to OoNn @eho$a personality, intimately and to become more liOe him I to be an imitador or copier of him .Efesios =7 ;/. +uch a person I the inner man I Nill reflect more and more the fine ualities of 4od .C #or. 97;</. 3f anyone Nho professes to ser$e 4od rules on his oNn ideas istead of adhering to the 'ible and if his teaching does not 0accord Nith 4odly De$otion1? this failing to reflect the techerQs de$otion to 4od, he becomes 0mentally disead1, becouse Paul Narned about ungodly one Nho proffessed de$otion de$otion to 4od, shunning empty speeches that $iolate Nhat is holy and practice are sorts of NicOedness, hypocritically haing a form of 4odly De$otion but pro$ing dalse to its poNer .C %im. C7;=,;>? 9 ;H=/. %here are persons using godness for materialistic or sensual gain. %heir hypocrisy is re$ealed in their practice of acts of loose conduct. In#e)ri#, ! moral soundness, completeness, oneQs being blameless and faultless. 'iblical usage and examples emphasize unbreaOable de$otion to @eho$a 4od and to his expressed Nill and purpose as the course of $ital importance. +atanQs rebellion, $isibly initianed in Eden, produce an issue of uni$ersla importance I that of the righteousness of 4odQs se$erignty o$er all his creatures, his right to re uire full obedicne of them.

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+ince the issue Nas not noe of superiority of poNer but, rahter, Nas a moral issue, it could not be settled merely by the exercise of poNer, as by 4odQs inmediately crushing +atan and the human pair our of existance. %his fact is an aid in understanding Nhy NicOedness and its author, +atan, ha$e been alloNed to continue so long. +atanQs challenging statement is @obQs case shoNed he held the position that all persons could drNan aNay from 4odQs side, that none ser$ed out of a purily unselflish moti$e. %hus humans ha$e the remarOable pri$ilege of contributing to the $endication and santification of 4odQs name. +ince all men are imperfected and unable to measure up perfectly to 4odQs standards, it is e$ident that their integrity does not mean perfection of action or of speech. Rather, the +criptures shoNs it means Nholeness or completeness of heart de$otion. 3ntegrity is therefore not restricted to anyone aspect of human conduct? it does not apply just to matters ob$iously religious for 4odQs ser$ants is a Nay of li$e in Nhich the indi$iudal 0NalOs1 constantly, searching to OnoN @eho$aQs Nill .Psaml ;;E7 ;H 9/, according to the integrity of our hearts, NalOing in a faultless Nay, under all conditions and at all times. %he integrity Oeeper, speaOing the truth in his heart Nith a delighful soul, for all hearts @eho$a is searching, and e$ery inclination of the thoughts, in order to pro$e to be complete Nith 4od. 3ntegrity is most e$ident Nhen the indi$idualQs de$otion is understand and the person is pressured to abandon his righteous course. Peather is sicOness or in distressful ad$ersity, a person must 0hold fast his integrity as did @ob, no matter Nhat the cost. I @ob C79. +uch an integrityHOeeping course is possible, not by the indi$idualQs personal moral strengh, but only through deep, faith and trust in @eho$a 4od and his sa$ing poNer. 4odQs promise is that he Nill be a 0shield1 and 0stronghold, guiding the Nay of those NalOing in integrity .Pro$. C7 >H<? ;FHCE/. 'ecause hour constant concern for gaining 4odQs appro$al brings stability to our li$es, enable us to folloN a straight course to our goal .Pro$. ;;7=? C<7;</. 3n the +criptures @eho$a 4od assures that he is aNare of the life of the faultless person and guarantees that such a personQs inheritance Nill continue, his future Nill be peaceful, and he Nill continue into the possesion of good .@ob E7CFHCC? Pro$. C<7;F/. @esus #hrist ga$e the first example of integrity and supreme trust in his hea$enly RatherQs strengh and care. 3n tegrity is embarced in the commandment @esus sinle out as the greatest of all I lo$ing @eho$a 4od Nith oneQs Nhole heart, mind, soul, and strengh .Gat. CC7 9>H9</. -is injunction that 0Dou must accordingly be perfect, as your hea$enly Rather is perfect .Gat. =7:</, also stressed a completeness of oneQs de$otion to righteousness. @esusQs teaching emphasized purity of heart, singleness of outlooO and intent, freedom from hypocricy I all these being ualities that characterized integrity .mat. >7;H;>, ;>H;<, CC,C9? &uOe ;;7 9:H9>/. Lo,al#, ! 3t is Oindness that lo$ingly attaches itself to an object until its purpose in connection Nith object is realized. 3t in$ol$es a right relationship Nith 4od. 3t includes the though of de$otion and faithfulness, but the best Nay to determine the fullmeaning of the 'ible terms for loyalty is to examine their usage in the 'ible. %his is the though of holiness, righteousness, re$erence? being de$out, pious? the careful obser$ance of all duties toNard 4od. 3t in$ol$es a right relationship Nith 4od. Lo,al#, o$ &eho0a ! -e is the most holy one, Nho is de$oted to righteousness and Nho exercises unbreaOable lo$ingHOindness toNard those Nho ser$e him. Please Re$. ;=7 9,:. 'ecause @eho$aQs loyalty to righteousness and justice, as Nell as his lo$e for his people, promts him to taOe needed judicial action, an angel Nas mo$ed to say7 0Dou, the 5ne Nho is and Nho Nas, the loyal one, are righteous, because you ha$e rendered these decisions I Re$. ;>7=. %hough -e is loyal to his co$enants and those Nho are loyal to him can rely fully on him. @eho$a is a lo$er of justice, and he Nill not lea$e his loyal ones to time indefinite they Nill certainly be guarded I Psalm 9A7 CA,C<. %hose Nho are loyal to @eho$a can count on his closeness and his help to the $ery end of their faithful course, and they can rest in full security, OnoNning that he Nill remember them no matter Nhat situation arises. -e guards their Nay, their li$es or souls. Des those Nho are loyal to him can rely fully on him. Da$id, in prayer, asOed for 4odQs help and said7 0Pith someone loyal you Nill act in loyalty? Nith the fualtless, mighty one you Nill deal faultlessly .C +am. CC7C>/. @esusQs &oyalty.H @esus Nhen on earth Nas greatly strenghthened in the OnoNledge that 4od had cause to be foretold of him that, as 4odQs chief loyal one 0his soul Nould not be left in sheol1. +ummarizing, @eho$a re uires loyalty from his ser$ants they must copy him .Efesios =7;;/. %he apostle Paul tells #hristians that they should put on the neN personality Nhich Nas created according to 4odQs Nill in true righteousness and loyalty .Efesisos :F7C:/. %herefore, loyalty is an essential uality if a men is to ualify for special ser$ices in the congregation of 4od. Sacre# Secre# ! +omething that originate Nith 4od, is Nithheld until his oNn time and is re$ealed only to those to Nhom he chooses to maOe it OnoNn, being outside the range of unassisted natural

29

apprehension, can be made OnoNn only bu di$ine re$elation, and is made OnoNn in a manner and at a time appointed by 4od, and to those only Nho are illuminated by -is +pirit, as thruth re$ealed. %he sacred secrets of 4od and other 0misteries1 of the 'ible, such as that 'abylon %he 4reat, are therefore things, not be Oept secret fore$er, but to be re$lea$ed by @eho$aQs 4od in his oNn time to those Nho looO for him and to Nhom he chooses to re$eal them. %he apostle Paul discusses this aspect of matters at ; #or. C7 >H;>. %here he speaOs of the 0scared secret1 of 4od as 0hidden Nisdom1, re$lealed through 4odQs spirit to his #hristian ser$ants. 3t is something that the spirit of the Norld or the human Nisdom of physical men cannot fathom but that is spoOen and understood by those 0combining spiritual matters Nith spiritual Nords1. @esus #hrist earlier pointed out to his diciples7 0%o you the sacred secret of the Oingdom of 4od has been gi$en bu to those outside all things occur , in order that, though looOing, they may looO and yet not see, and, though hearing, they may hear and yet not get the sense of it, nor e$er turn bacO and forgi$eness be gi$ne them1 I GrO :7;;,;C? Gat. ;97 ;;H;9? &uOe <7;F. 4odQs secret is good neNs and it is not a lie or manHmade deception .@ohm <79;, 9C, ::? #ol. ;7;=? ; @ohn C7 CA/, and those Nho chosen to understand the sacred secret of 4od are bound not to Oeep it secret, but to gi$e it the Nidest possible proclamation and publication. %his is re$ealed, as noted in the foregoing, by the 'ible use of terms such as 0preached1, 0made OnoNn1, 0manifested1, and laso 0declaring1, 0speaOing, in connection Nith 0the sacred secret of the good neNs1. %rue #hristinas exercised the greates $igor in telling this good neNs containing the understnading of the sacred secret to 0all creation that is under hea$en .; #or. C7;? Efesios >7;E? #ol. W. C9? :7 9,:/, because the sensibility of their hearts that 4od does open up the them this understanding. Sacred Secre# 1Cen#ers Around Chris#3 ! +ince 0the bearing Nitness to @esus is Nhat inspires prophesying1 0the sacred secret of 4od1 must center around #hirst, the Sing .#ol. C7C? Re$. ;E7;F/. (ll 0the sacred secrets1 of 4od ha$e to do Nith his Gessianic Singdom . Gat. ;97;;/. %he apostle Paul Nrites to felloN #hristians 0carefully concealed in him are all the treasure of Nisdom and OnoNledge1, and 01it is in him that all the fullness of the di$ine uality dNells bodily I #ol. C7 C, 9, E. Paul explains that this sacret secret is hidden Nisdom foreordained by 4od began Nith @eho$aQs oNn prophecy at 4enesis 97;=. Ror centuries men of faith looOed forNard to the 0seed1 of promise to deli$er manOind from sin and death, but it Nas not clearly understood just Nho the 0seed1 Nould be and just hoN 0this seed1 Nould come and bring deli$erance. 3t Nas not until #hrist came and 0shed light upon life and icorruption through the good neNs 0that this Nas made clear .C %im. ;7;F/. %hen the OnoNledge of the mistoery of the 0seed of the Noman began to be understood. Sacred Secre# !"he Messianic <in)dom ! Paul ga$e a full $ieN of the re$elation of the sacred secret of the #hrist. (t Ephesians ;7 EH;; he speaOs of 4odQs maOing OnoNn 0the sacred secret1 of his Nill, and says7 03t is according to his good pleasure Nhich he purposed in himself for an administration at the full limit of the appointed times, namely, to gather all things together again in the #hrist, the things in the hea$ens and the things on the earth. Des, in him, in union Nith Nhom Ne Nere also assigned as heirs, in that Ne Nere, foreordained according to the purpose of him Nho operates all things according to the Nay his Nill counsels. %his 0sacred secret1 in$ol$es a go$ernment, the Gessianic Singdom of 4od the things in the hea$ens 0to Nhich Paul refers, are the prospecti$e heirs of tha hea$enly Oingdom Nith #hrist 0%he things on the earth1 Nill be its earthly subjects. H GarO :7;;. Sacred Secre# o$ 5odl, De0o#ion ! Paul Nrote to %imothy7 3 am Nriting your these things, U.that you may OoN hoN you ought to conduct yourself in 4odQs household, Nhich is the congregation of the li$ing 4od, a pillar and support of the truth. %his congregation of the li$ing 4odQs had the truth, and it OneN accuretely the mystery, or 0the sacred secret1, of true godly de$otion, and the congregation had not only the form but also the poNer of such godly de$otion. .constrast C %im. 97=/. -ence, it could be the 0pillar and support of the truth1 in the mids of a Norld of error and false religion, on the mysteries1 secret to +atan and those he has blinded .C #or. :7:/ %he uestion concering Nho Nould be 0the seed of the Nomen1 that Nill bruise the serpentQs head this Nould be fully re$leal Nhen #hrist 0Nas made manifest in flesh, Nas declared righteous in spirit, appeared to angels, Nas preached about nations, Nas belie$ed upon in the Norld, Nas rece$ied up in glory .; %im. 97;>? >7;>/. #hrist Ys course of godly de$otion benefit manOind and $indicate and exalts @eho$aQs name. %he +acred +ecret1 comes to finish, upon the bloNing of Nhich the announcement is made in hea$en7 0%he Oingdom of the Norld did become the Singdom of our &ord and his #hrist, and he Nill rule as Sing fore$er and e$er .Re$. ;;7;=/. :orship ! %he rendering of re$erent honor or homage. %rue Norship of the #reator embraces e$ry respect of an indi$idualQs life. %he apostle Paul Nrote to the #orinthians7 0Peather you are eating or drinOing or doing anything else, do all things for 4odQs glory I ; #or. ;F79;.

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3n the paast, @eho$a 4od did outline a certain Nay of approach in Norship, including sacrifice, a priesthood, and a material sanctuary. %his, hoNe$er, had only 0a shadoN of the good things to come, but not the $ery substance of the things1 .-eb. ;F7;/. %he primary emphasis has alNays been on exercising faithHdoing the Nill of @eho$" 4odH and not on ceremony or ritual X Gat. A7C;? @as. C7;AHC>. Porship to @eho$" compel us to do his Nill as persons exclusi$ely de$oted to him. %herefore, for an indi$idual to engage in any ritual or act of de$otion toNard any other gods signified his abandoning true Norship. 5ther Nay to Norship is through do obeisance indicating oneQs re$erence and gratitute to 4od and submission to his Nill. %hus, Nas common to boNn doNn Nhen praying or offering sacrifice in old 3srael. %he great teacher, @esus,cleared up our mind on this issue Nhen he refused to render an act of obeisance to the De$il Nhen he offered @esus all the Oingdoms of the Norld and their glory and said7 04o aNay, +atanL Ror it is Nritten, Y 3t is @eho$a your 4od you must Norship, and it is to him alone you must render sacred ser$ideQ1 .Gat. :7;F/. +imilarly, Norship, obeisance, or boNing doNn to the 0Nild beast1 and its 0image1 is linOed Nith ser$ice, for the Norshippes are identified as supporters of 0the Nild beast1 and its 0image1 by ha$ing a marO either on the hand .Nith Nhich one ser$es/ or on the forehead .for all to see/. +ince the De$il gi$es the Nild beast its authority, Nirshiping the Nild beast means, in reality, Norshiping or ser$ing the De$il I Re$. ;97:, ;=H;A? ;:7 EH;;. Porship is closely associated Nith 4odly De$otion, apart from the ungodly Norld, marOed by genuine concern for the poor. #hristians must render 04odHre$ering1 in e$ery co$enient occasion among people through free of speech of his Oingdom Nhich is other Nay to Norship him. :orship "ha# Is Accep#able #o 5od ! @eho$a 4od accepts only the Norship of those Nho comport themsel$es in harmony Nith his Nill .mat. ;=7E? GarO A7A/. %o a +amaritan Noman #hrist @esus said7 0%he hour is coming Nhen neither in this mountain .4erizim/ nor in @erusalem Nill you people Nhorship the Rather. Dou Norship Nhat you do not OnoN? Ne Norship Nhat Ne OnoNU)e$ertheless, the our is coming, and it is noN, Nhen the true Norshipers Nill Norship the Rather Nith spirit and truth, for, indeed, the Rather is looOing for suchliOe ones to Norship him. 4od is a +pirit and those Norshiping him must Norship Nith spirit and truth1 @ohn :7C;HC:. %he Nords of @esus clearly shoNed that true Norship Nould not depend upon the presence or use of$isible things and geographic locations. 3nstead of relying on sight or touch, the true Norshiper exercises faith and, regardless of the place or things about him, maintains a Norshipful attitute. %hus Norships, not Nith the aid of something that he can see or touch, but Nith spirit. +ince true Norshiper has the truth re$ealed by 4od, his Norship is in agreement Nith the true. -a$ing become ac uainted Nith 4od through the 'ible and e$idence of the operation of 4odQs spirit in his life, the person Nho Norships Nith spirit and truth definitely YOnoNns Nhat he is NorshipingQ Sa0ior ! 3n order to obtain sal$ation Ne need a 0+a$ior1 to preser$e or deli$ers from danger or destruction. @eho$a is identidied as the principal +a$ior, the only +ource of deli$erance .3sa. :97 ;;? :=7;=? @er. ;:7 </. -e Nas the historical +a$ior and Deli$erer of 3sarael, time and again .Psalm ;F>7<, ;F, C;? 3sa. :979, :=7;=? @er. ;:7</. -e sa$ed not only the nation but also indi$iduals Nho ser$ed him .C +am. CC7 ;H9/. 5ften his sal$ation Na through men araised up by him as sa$iros .)em. E7CA/. During the period of the @udges, these special sa$iors Nere di$inely selected and empoNered to deli$er 3srael from foreign opression .@udge C7;>? 97E, ;=/. Phile the judge li$ed, he ser$ed to Oeep 3srael in the right Nay, and this brought them relief from their enemies .@udge C7;</. Phen @esus Nas on earth, @eho$a Nas his +a$ior, supporting and strengthening him to maintain integrity through his strenous trials I -eb. =7A? Psalm C<7<. (long Nith his role as +a$ior, @eho$a is also the 0Repurchaser1 .3sa. :E7C>? >F7;>/. 3n deli$ering #hristians from sinQs bondage, he does the repurchasing through his +on @esus #hrist .; @ohn :7;:/, @eho$aQs pro$ision for sal$ation, Nho is therfore exalted as 0#hief (gent and +a$ior1 .(cts =79;/. (ccordingtly, @esus #hrist can rightly be called 0our +a$ior1, e$en though he performs the sal$ation as the agent of @eho$a .%it. ;7:? C Peter ;7;;/. %he name @esus, gi$en to 4odQs +on by angelic direction, means 0@eho$a 3s +al$ation1 for, said the angel, 0he Nill sa$e his people from their sins1 .Gat. ;7C;? &uOe ;79;/. %his name points out that @eho$a is the +oruce of sla$ation, accomplished through @esus. Ror this reason Ne find the Rather and the +on spoOen of together in connection Nith sal$ation I %it. C7;;H;9? 97:H>. +al$ation is pro$ided by @eho$a through @esus #hrist for 0all sorts of men1 .; %im. :7;F/. -e sa$es them from sin and death .Rom. <7C/, from 'abylon the 4reat .Re$. ;<7 C, :/, from this Norld under +atanQs control .@ohn ;A7;>? #ol. ;7;9/, and from destruction and e$eralsting death .Re$. A7;:H;A? A7 E, ;F/. 0( great croNd1 is shoNn at Re$elation A7E, ;F attributing sal$ation to 4od and to the &amb.

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%he ransom sacrifice is the bais for sal$ation, and as Sing and e$erlasting -igh Priest, #hrist @esus has the authority and poNer 0to sa$e completely those Nho are approaching 4od through him1 .-eb. A7C9HC=? Re$. ;E7;>/. -e is 0a sa$ior of this body1, the congregation of his annointed folloNers, and also of all Nho exercise faith in him IEphesious =7C9? ; @ohn :7;:? @ohn 97;>,;A. Li$e ! %he principle of li$e or li$ing? the animate existance, or term of animate existance, of an indi$idual. (s to earthly, physical life, things possesing life generally ha$e the capabilities of groNth, metabolism, response to external stimuli, and reproduction. Jegatation has life, the life principle opearating in it, but no life as a soul. &ife in the fullest sense, as applied to intelligent person, is perfect existance Nith the right to it. Li$e- &eho0a 5od #he Source ! &efe has alNays existed, because @eho$a is the li$ing 4od, the fountain of life, and he has no beginning or end of existance. %he first of his creations Nas gi$en life, namely, his onlyHbegotten +on, the Pord .@ohn ;7 ;H9? #ol. ;7;=/. %hrough this son, other li$ing angelic sons of 4od Nere created .@ob 9<7 :HA? #ol. ;7;>,;A/. &ater the physical uni$erse Nas brought into existance. &ife on earth came to be as the result of a direct command of @eho$a, the source of life and by direct action of his son in carrying out that command. 5nly life begets life. Li$e- Or)anism ! (ll things ha$ing life either spiritual or feshly, ha$e an organism or body. &ife itself is impersonal, incorporeal, being merely the life principle. 3n discussing the Oind of body Nith Nhich resurrected persons Nill come bacO, the apostle Paul, under inspiration, explains that life on earth, he says 0not all flesh is the same flesh, but there is one of manOind and there is another flesh of cattle, and another flesh of brids, and another of fish1. -e said also that 0there are hea$enly bodies, and earthly? but the glory of the hea$enly bodies is one sort, and that of the earthly body is a different sort I ; #or. ;=7 9E, :F. Regarding the difference in the flesh of $arious earthly bodies, the ;E:C edition of the Encyclopidia 'ritnnica .Jol. ;: pag. :C/ says 0another feature is the chemical indi$iduality e$eryNhere manifest, for each distinct ype of organism seems to ha$e some distinti$e protein of its oNn, and some characteristic rate or rhythm of metabolism. %hus under the general ualitiy of persistence amid unceasing metabolism, there is a triad of facts7 ;/ the buildingHup that compensates for the breaOingH doNn of proteins, C/ the ocurrence of these proteins in a colloidal state and 9/ their specificity from type to type1. Li$e- "ransmission o$ Li$e!8orce.H %he lifeHforce in creratures, being started into acti$ity by @eho$a Zin the first of each Oind .first human pair/, could then be passed on by the procreati$e process to offspring. 3) mammals, folloNing conception the mother supplies oxygen and other nourishment until birth, Nhen the infant begins to breath through its notrils, to nurse and later to eat. %he life of man and animals is dependent both on the lifeHforce started off initially in the first of each Oind and on breath to sustain that life source. 'iologically science testifies to this fact. %his is e$ident in their separation of the process of death into tNo classifications7 +omatic, or sytemic death .seometimes called clinical death/, Nhich is the abosute cessation of the function of the brain, as Nell as of the circulatory and respiratory organs I the body as an organized unit is dead , and death of the tissues Isometimes termed biologiccal death I the entire disappearance of the $ital action of the ultimate structural constituents of the body. +o e$en though somatic death has taOen place, the lifeH force still lingers in the cells of the bodyQs tissues until e$entually e$erycell dies completely .death of the tissues/. Li$e- A)in) and Dea#h ! (ll form of $egetable life, as Nell as animal life, are transitory. ( longH standing uestion among scientifics has been, Nhy does man groN old and die. +ome scientifics propose that there is a ginetically determined life span for each cell. Ror support they point to experiments in Nhich .cells cultured in an artificial en$ironment/ Nere found ro stop di$iding after =F di$isions. 5theer sicientifics, hoNe$er, contend that such experiement do not pro$ide insight into Nhole organisms age. Jarious other explanation are offered, including the theory that the brain releases hormones that play a large part in aging and subse uent death. %hat a person must be cautions about accepting one theopry o$er another is suggeted by the comments of Roy 3. Palford, GD Nho said Y3t is not a cause for alarm or e$en surprise that -ayflicOQs paraddigm .the theory that aging is built into the cellQs genetic/ may pro$ed ultimately false, or to be replaced by a beter but ultimately e uality flase paradigm. E$erything is true for its oNn time. %hey o$erlooO the fact that the #reator himself decreed death sentence for the first human pair, implementing the sentence in a Nay that man does not fully understandL similarly, he holds forth the price of e$erlasting life to those Nho exercise faith in his son I@ohn 97;>. &ife7 Phat man needs for life.H Goist scientific in$estigators not only o$erlooO the cause of death in all manOind, but more important, they ignore the prime factor re uesite for e$erlasting life, Nhile it is

32

necessar for the human body to be constantly nourished and refreshed by breathing, drinOing, and eating, there is somethiong far more assential for continuance of life. @esus #hrist repeated this statement and also said 0Gy food is for me to do the Nill of him that sent me and to finish his NorO1 .@ohn :79:? Gat. :7:/. Phen man Nas created he Nas made in 4odQs imanage, according to hius liOeness it means that man, different from the 0unreasoning animals1 .CPeter C7;C/ had reasoning poNer? he had attributes liOe those of 4od, such as lo$e, sense of justice, Nisdom, and poNer .compare #ol. 97;F /. -e had the ability to understand Nhy he exist and his creatorQs purpose toNard him. -ence he, unliOe the animals, Nas gi$en the capacity for spirituality. -e able to appreciate and Norship his creator. %his capacity created a need in (dam. -e needed more that literal food? he had to ha$e spiritual sutance? his spirituality had to be exorcised for his mental and physical Nelfare. #onse uently part from @eho$a 4od and his spiritual pro$isions there can be no indefiniti$e continuance of life. (s to li$ing fore$er, @esus said7 0%his means e$erlasting life, their taOing in OnoNledge of you, the only true 4od, and of the 5ne Nhom you sent forth, @esus #hirst I @ohn ;A79. Li$e- Re)enera#ion- Pith a $ieN to restoring to manOind perfection of organism and the prospect of eternal life, @eho$a has pro$ided the truth, 0the Nord of life1 .@ohn ;A7;A? Philip. C7;>/. RolloNing the truth Nill lead one to a OnoNledge of 4odQs pro$ision of @esus #hirst, Nho ga$e himself 0a ransom in exhange for many1 .Gat. CF7C</ only through this means can men be restored to full spirituality as Nell as to physical Nholeness .(cts :7;C[; #or. ;79F? ;=7C9HC>? C #or. =7C;/. %hrough @esus #hirst, then regeneration to life comes. -e is called 0the last (damUa lifeHgi$ing spirit .; #or. ;=7:=/. Prophecy designates him as 0Eternal Rather1 .3sa. E7>/ and as the one Nho 0poured out his soul to the $ery death1, 0Nhose soul is set as guilt offering1, -e as such father is able to regenerate manOind, thus gi$ing life to those Nho exercise faith in the offering of his soul and are obedient. Li$e- E0erlas#in) li$e a re7ard $rom 5od ! 3t is e$ident throughout the 'ible that the hope of ser$ants of @eho$a has been to recei$e e$erlasting life at 4odQs hands. %his hope has encouraged them in maintaining faithfulness. (nd it is not a selfish hope. %he apostle Nrites7 0Goreo$er, Nith our faith it is possible to please him Nell, for he that approaches 4od must belie$e that he is and that he becomes the reNarder of those earnestly seeOing him1 .-eb. ;;7>/ -e is that Oind of 4od? it is one of the ualities for Nhich he deser$es full de$otion from his creatures. Li$e- Ear#hl, li$e 7i#hou# corrup#ion ! Paul speaOs of 4odQs son and join heirs Nith #hrist and he says 0the eager expectation of the creation is Naiting for the re$ealing of the sons of 4od1 then he said 0the creation itself also Nill be get free from ensla$ement to corruption and ha$e the glorious freedom of the children of 4od1 .Rom. <7;:HC9/. +ince the promise .Re$. C;7 ;H:/ the time of 0a neN hea$en and a neN earth Nithout death, morning and pain be anymore1 %his promise is gi$en not to spirit creatures, but specifically to 0manOind1 it gi$es assurance that a neN earthly sociaty of humanOind li$ing under the 0neN hea$en1 Nill experience restoration of mind and body to fullness of health and e$erlasting life as earthly 0children of 4od1 according to genuine purpose of man. Restarting Nith obedient manOind, Nhen manQs last enemy, death, is brought to nothing there Nill be no sin NorOing in our bodies to bring death. %o time indefiniti$e , they Nill not need to die .; #or. ;=7C>/. %his Nill taOe place at the end of #hristQs reign, Nhich the booO of Re$elation shoNs is ;,FFF years long. 'y the end of the thousand years, people on earth Nill ha$e reached human perfection, being in the condition that (dam and E$e Nere in before they sinned. %hose Nho thereafter pass the test Nhen +atan is released for a short time from the abyss Nill be able to enjoy that life fore$er. Re$. CF7 :H;F. Li$e- "he :a, o$ Li$e ! @eho$a. %he fountain of life, has re$ealed the Nay of life through his Nord of thruth. %he lord @esus #hirst 0shed light upon life and incorruption through the good neNs .C %im. ;7;F/. -e told his disciples7 03t is the spirit that is lifeHgi$ing? the flesh is of no use at all. %he saying that 3 ha$e spoOen to you are spirit and life. 0Peter said1 &ord, Nhom shall Ne go aNay to, Dou ha$e saying of e$erlasting life .@ohn >7=9, >>H></. %he apostle @ohn called @esus 0%he Nord of life1 and said 0'y means of him Nas life I ; @ohn ;7 ;,C? @ohn ;7:. Rrom @esusQs Nords it is e$ident that human efforts to prolong life indefinitely or theories that certain diets or regimens Nill bring life to manOind are futile. (t best, they can bring impro$ed health only termporarily. %he only Nay of life is obedience to good neNs, 0the Nord of life1 .Philp. C7;>/. %o gert life, the indi$idual must Oeep his mind fixed 0on the things abo$e, not on the things upon the earth1 .#ol. 97;,C/. %o his hearers @esus said7 -e that hears my Nord and belie$es him that sent me has e$erlasting life, and he does not come into judgement but has passed o$er from death to life.1 .@ohn =7C:? >7 :F/. @esus shoNed that a person must be conscious of his spiritual need? he must hunger and

33

thirst for righteousness .Gat. =79,>/. )ot only faith in @esus #hirst and through him call on the name of @eho$a .Rom. ;F7;9H;=/. Li$e- Sa$e)uard #he hear# ! #hirstQs folloNers are counseled7 0Gore than all else that is to be guarded, safeguard your heart, for out of it are the sources of life1 .Pro$. :7C9/. @esus shoNed that it is from the heart that NircOed reasoning, adultery, murder, and so forth, emanate. %hese things Nould lead to death .Gat. ;=7 ;E,CF/4uarding against such heart reasoning by supplying the heart Nith lifeH gi$ing spiritual nourishment, the truth from the pure Rountain of &ife, Nill Oeep the heart from going Nrong and taOing the person out of the Nay of life. I Rom. <7>. 3n safeguarding oneQs life by guarding the heart, the tongue must be controlled. 0Death and life are in the poNer of the tongue, and he that is lo$ing it Nill eat its fruitage1. %he reason Nas explained by @esus7 0%he things proceeding out of the mouth come out of the heart, and those things defile a man1 .Gat. ;=7;<? @as. 97=H;F/. 'ut by proper use of the tongue to praise 4od and to speaO right things, one continues in the Nay of life I Psalm 9:7;CH;:? >97 9? Pro$. ;=7:. Li$e4 "his Presen# ! %he Nise Sing +alomon, after trying out e$erything this life has to offer in the Nay of riches, houses, gardens, and forms of enjoyment, came to the conclusion7 03 hate life, because the NorO that has been done under the sun Nas calmitous from the standpoint, for e$erything Nas $anity and a stri$ing after Nind1 .Ecl. C7;A/. +alomon did not hate life itself, for it is a Ygood gift and perfect present from abo$eQ .@as. ;7;A/. +alomon hated the calamitous, $ain life that one experiences in li$ing as does the present Norld of manOind, subject to futility .Rom. <7CF/. (t the conclusion of his booO +alomon ga$e the exhortation to fear the true 4od and Oeep his commandments, Nhich is the Nay of real life .Ecl. ;C7;9, ;:? ; %im. >7;E/. %he apostle Paul also spoOed about this present life Nhen he said7 0)oN #hrist has been raised up from the dead. #onse uently, my belo$ed brothers, he concluded, 'ecome steadfast, unmo$able, alNays ha$ing plenty to do in the NorO of the &ord, OnoNing that your labor is not in $ain in connection Nith the &ord1 I ; #or. ;=7;E, CF, =<. Li$e4 "rees o$ ! %he +criptures in a figurati$e sense called the Nisdom 0a tree of life to those taOing hold of it 1, in that it Nill supply us Nith that Nhich Ne need , not only to enjoy our present life but also to recei$e eternal life, namely, OnoNledge of 4od and the insight and good sense to obey his commands. I Pro$. 97;<? ;>7CC. +imilarly, 0the calmness of the tongue is a tree of life, but distortion in it means a breaOing doNn in the spirit1 .Pro$. ;=7:/ %he calm speech of the Nise person helps and refreshes the spirit of those hearing him, nourishing good ualities in them, helping them along the Nay of life, but distortion in the tongue is liOe bad fruit? it brings truble and discouragement, damaging those hearing it. %here is the mentioned of 0trees of life1 in a different context, at Re$elation CC7;,C. -ere the nations are shoNn as partaOing of the lea$es of the tree healing purposes. %hey alongside the ri$er floNing out from the templeHpalalce of 4od, in Nhich is his throne. %he picture appears after the scene of the establishing of the neN hea$en and the neN earth and the satatement that 0the tent of 4od is Nith manOind1 .Re$. C;7 ;H9, CC, C:/. +ymbolically, then, these Nould be curati$e, lifesustaining pro$ision for manOind, for their e$entual e$erlasting life. %he source of such pro$isions is the royal throne of 4od and of the &amb @esus #hirst. +e$eral referecnes are made to 0the scroll of life1 or to 4odQs booO. 3t e$idently contains the names of all those Nho, because of their faith, are in line to recei$e the grant of e$erlasint life either in hea$en or on earth. 3t contains the names of @eho$aQs ser$ants 0from the founding of the Norld,1 that is, the Norld of redeemable manOind. +o righteous (belQs is apparently the first name Nritten on the the scroll1 I Re$. ;A7<? Gat. C979=? &uOe ;;7 =F,=;. 3n order to Oeep our name in the booO, Ne must obey 4odQs Pord. %his means con uering this Norld through faith, pro$iding themsel$es 0faithful e$en to death1 .Re$. C7;F? 97=/. Li$e- 1"he Lamb6s Scroll3 ! %he scroll of life of the &amb is a separate scroll, apparently containing only the names of those Nith Nhom the &amb, @esus #hrist, shares his Oingdom rule, including those still on earth Nho are in line to recei$e hea$enly life .Re$. ;97<? compare Re$. ;:7 ;,:/. %hose enrolled in 0the &ambQs scroll are spoOen of as entering the holy city, )eN @erusalem, this becoming part of the hea$enly Gessianic Singdom .Re$. C;7C? CCHCA/. %heir names are Nritten both in 0the &ambQs scroll1 and in the other scroll, 4odQs 0booO of life1 I Philp. :79? Re$. 97=. Lo0e ! ( feeling of Narm personal attachement or deep affection, as for a firend, for a parent or child, and so forth? Narm fondness or liOing for another? also, the Oindly affection of 4od for his creatures or the re$erent affection due from them to 4od? also, the Oindly affection properly expressed by 4odQs creatures toNard one another, that strong or passionate affection for a person of the opposi$e sex that constitutes the emotional incenti$e to conjugal union. (side from those meaning the +cripture speaO also of lo$e guided by principles, as lo$e of righteous. 3t may or may not, includes affection or fondness, it is not unfeeling. 'ut is not ruled by feeling or

34

sentiment. 3t ne$er ignores principles. %his facet or expression of lo$e is an unselfish de$otion to righteousness and a sincere concern for the lasting Nelfare of others, along Nith an acti$e expression of this for their good. 3n this sense one of the synonyms for lo$e is 0de$otion1. %his Oind of lo$e .(.gaQpe/ may include affection and fondness is e$ident in many passages. (t @ohn 979=, @esus said7 0%he Rather lo$es .a.ga.paiQ/ the +on1. (t @ohn =7CF, he said7 0-e that lo$es .a.ga.ponQ/ me Nill be lo$ed .a.ga.peHtheQsseHtai/ by my father, and 3 Nill lo$e .a.ga.peQso/ him1. .@ohn ;:7 C;/. %his lo$e of the Rather and of the +on is accompanied by tender affection for such lo$ing persons. @eho$aQs Norshipers must lo$e him and his +on, as Nell as one another, in the same Nay. I @ohn C;7 ;=H;A. (pplying this Oind of lo$e, #hristians rithly shoN a.gaQpe toNard others for Nhom they may feel no afection or fondness, doding so for the Nelfare of those persons .4al. >7;F/. Det, though not feeling affection, they do feel compassion and sincere concern for such felloN human, to the limits and in the Nay that tighteous principles alloN and direct. -oNe$er, Nhile lo$e .a.gaQpe/ refers to lo$e go$erned by principle, there are good and ban principles. ( Nrong Oind of a.gaQpe could be expressed, guided by bad principles. Ror example, @esus said7 03f you lo$e .a.ga.paQte/ those lo$ing you, of Nhat credit is it to you, Ror e$en the sinners lo$e those lo$ing them. and if you do good to those doing good to you, really of Nhat credit is it yo you, E$en the sinners do the same. (lso, if you lend Nithout interest to those from Nhom you hope to recei$e, of Nhat credit is it to you, E$en sinners lend Nithout interest to sinners that they may get bacO as much1 .&uOe >7 9CH9:/. %he principle upon Nhich such ones operates is7 Do good to me and 3 Nill do good to you. %he apostle @ohn says7 0Gen ha$e lo$ed .e.gaQpe.san/ the darOness rather than the light, for their NorOs Nere NicOed. Ror he that practices $ile things hates the light and does not come to the light, in order that his NorOs may not be repro$ed1. .@ohn 97 ;E,CF/. 'ecause it is truth or principle that darness helps co$er their NicOed deeds, they lo$e it. %he apostle Paul states7 04od recommends his oNn lo$e .a.gaQpen/ to us in that, Nhile Ne Nere yet sinners, #hrist died for usURor it, Nhen Ne Nere enenmies, Ne became reconciled to 4od through the death of his +on, much more, noN that Ne ha$e become reconciled, Ne shall be sa$ed by his life1 .Rom. =7 <H;F/. &o$ing our enemies, is then clearly understood, should be go$ernend by the principle estsblished by 4od and should be excercised in obedience to his commandment, Nhether or not such lo$e is accompanied by any Narmth or affection. Lo0e- 5od ! 3t is of utmost importance for us to understand that 04od is lo$e1 as @ohn Nrote .; @ohn :7</. -e is the $ery personification of lo$e Nhich is his dominant uality I -e is not a farHdistance person I -e re$eals himself in the 'ible as a Person and figurati$ely speaOs of his 0eyes1, 0hands1, 0heart1, 0soul1 and so forth. -e also has other atrributes, among them justice, poNer, and Nisdom .Deu. 9C7 :? @ob 9>7 CC? Re$. A7 ;C/. Ror human understanding to best form to $isualize the in$isible 4od is through human earthly relating things. Goreo$er, he has the capacity to hate, a uality the $ery opposite of lo$e. -is lo$e of ritheousness re uires his hatred of NicOedness. -e is not an abstract uality, because lo$e includes the feeling and expression of Narm personal affection, Nhich only a person can ha$e, or Nhich can be extended toNard a person. #ertainly, 4odQs resurrected +on @esus #hrist is not an abstract uality either, he spoOe of being Nith his Rather, NorOing Nith him, pleasing him, abd hearing him, as Nell as of angels beholding the face of his Rather, things impossible Nith a mere abstract uality. I Gat. ;F7 9C? ;<7 ;F? @ohn =7;A? > 7:>? <7C<,CE, :F? ;A7=. &o$e7 E$idence of 4odQs lo$e.H %his e$idence is abundant and ca be seen in the physical creation itself Nith Nhat remarOable care it has been made for the health, pleasure, and Nelfare of man. Gan is made not just to exisat but to enjoy eating, to delight in $ieNing the color and beauty of creation to enjoy animals as Nell as the company of his felloN Nomen, and to find pleasure in the countless other delights of li$ing. 'ut 4od has displayed his lo$e e$en more by maOing man in his image and liOeness, Nith the capacity to lo$e and for spirituality and by re$ealing himself to man through his Pord and his holy spirit I ; #or. C7;C,;9. @eho$aMs lo$e toNard manOind is that of a father toNard his children .Gat. =7:=/. -e spares nothing that is for their good, no matter Nhat it costs him? his lo$e ranscends anything that Ne can feel or express .Ephes. C7 :HA/? 3sa. ==7<? Rom. ;;799/. -is greatest manifestation of lo$e, the most lo$ing thing that a parent can do, he did for manOind. %hat Nas the gi$ing of the life of his oNn faithful onlyH begotten +on .@ohn 97;>/. (s the apostle @ohn Nrites7 0(s for us, Ne lo$e, because he first lo$ed us1 .; @ohn :7;E/. -e is, accordingly, the +ource of lo$e. Paul also Nrites7 0Ror hardly Nill anyone die for a rithgteous man? indeed for the good man, perhaps, someone e$en dares to die. 'ut 4od recommends his oNn lo$e to us in that, Nhile Ne Nere yet sinners, #hirst died for us1. I Rom. =7 A,<? ; @ohn :7;F.

35

Lo0e- 5od6s so0erei)n#, based on lo0e ! -e desires only those Nho lo$e his so$ereignty because of his fine ualit ies and because it is righteous, Nho prefer his so$ereignty to any other they choose to ser$e under his so$ereignty rather than try to be independent this because of their OnoNledge of him and of his lo$e, justice, and Nisdom. &o$e is a perfect bond of union. 3t is the most poNerful bond in the uni$erse H perfect lo$e bonding the +on and the Rather together unbreaOable I %hus @esus Nould said 0-e that has seen me has seen the Rather also .@ohn ;:7E/. %herefore @esusQ lo$e is complete, perfect. -e told his disciple 0)o one ha$e lo$e greater that this, that someone should surrender his soul in behalf of his friends. -e also told them 03 am gi$ing a neN commandment that you lo$e one another, just as 3 ha$e lo$ed you, that you also lo$e one another .@ohn ;979:/. @esusQs life and death exemplified this neN commandment called for. Lo0e- 9o7 One Acquires Lo0e ! &o$e is a fruit of 4odQs spirit and therfore is not a uality that one has Nithout OnoNing, as may be the case Nith certain physical or mental abilities, such as phisical beauty, talent in music, or similar inherited ualities. 4odly lo$e cannot exists in the person apart from OnoNledge and ser$ice of 4od or apart from meditation and appreciation. 5nly by culti$ating lo$e, the inner man, become an imitation of 4od, the source of lo$e .Ephesios =7;,C? Rom. ;C7C. %he only Nay is to NorO and process toNard perfection of lo$e. Gen inherit the ability and capacity to lo$e, but is often misguided, deteriorated, and tNisted his lo$e as it is shoNn through the history. &o$e can be misguided.H 3t is e$ident that a person can ha$e real, properly directed lo$e only by setting and folloNing 4odQs spirit and OnoNledge that cocmes from his Norld. %o maintain integral lo$e it is necessary to protect it against the influence of sentimentalism and family pride Nhich is selfishness. 4odly lo$e causes one to do Nhat is good and beneficial for the other person 0lo$e buids up1. &o$e is not sentimentality. 3t is firm, strong, directed by 4odly Nisdom, adhering first of all to that Nhich is chaste, right. Paul syas to #hirstians7 03t is for discipline you are enduring. 4od is dealing Nith you as Nith sons. Pe shall be subjected oursel$es to the father of our spiritual life, and li$e. Lo0e- <no7led)e 5i0es Lo0e Ri)h# Direc#ion ! &o$e must be directed first to 4od, abo$e all others. 5therNise, it Nill become misdirected and e$en lead into the Norship of a creature or thing. SnNoing 4odQs purposes is essential ,because a person OnoNs then Nhat is best for his oNn Nelfare and that of others and Nill OnoN hoN to express lo$e in the proper Nay. 5ur lo$e for 4od is to be Nith our 0Nhole heart, mind, soul, and strengh .Gat. CC7 9>H9<? GaerO ;C7 CE,9E/. 3t is to be, not a merely an outNard expression, but a lo$e that reflect the total inner person. &o$e in$ol$es the emotions .; Peter ;7CC/. 'ut if the mind is not e uipped Nith OnoNledge of Nhat true lo$e is and hoN it acts, lo$e can be expressed in the Nrong direction. %he mind must OnoNn 4od and his ualities, his purpose, and hoN he expresses lo$e .; @ohn :7A/. #onse uently, lo$e is the most important uality, and #hristians must be indentified by this dominant uality not to a NorO or cause. %hen, lo$e must be carried out Nith the soul, that mens e$ery fiber of oneQs organism and all oneQs strengh and must be put behind that effort. %he true lo$e that is a fruit of 4odQs spirit is expansi$e .C #or. >7 ;;H;9/. 3t must be shared to be completed among his Nife and be extended to oneQs children. (gainst lo$e there is no laN, it cannot be limited, it may be practiced at any time or place, to any extent, toNard those to Nhom it is due. &o$e7 -oN 4odly &o$e (cts.H &o$e is easy to feel but hard to define. 3t is easier to tell hoN it acts. Paul clarifies on subject by emphasizing that lo$e acts unselfishly7 0&o$e is longHsuffering and Oind not looO for its oNn interest, does not become pro$oOe. 3t does not Oeep account of the injury. 3t does not rejoice o$er unrighteousness, but rejoices Nith the truth. 3t bears all things, beli$es all things, hopes all things, endure all things I ; #or. ;97 :HA. &o$e is &ongHsuffering and Sind.H 3t puts up Nith unfa$orable conditions and Nrong actions of others to bring honor and $indication to 4odQs name. &o$e is Oind, no matter Nhat the pro$ocation may be .roughness or harshness on the part of #hristians toNard others Nill not accomplish any good. )onetheless, lo$e lo$e can be firm and act in justice in behalf of rightesousness. &o$e is )ot @ealous.H 3t is not en$ious of good thiong coming to others. 3t rejoices in seeing a felloNman recei$e a position of greater responsibility. 3t is generous. 4od maOes his rain fall on the righteous and the unrighteous. Pe shall be alert for any selffishly seeOing the posisiton ocuppied by another. Lo0e Does no# Cra)4 Does No# 5e# Pu$$ed Up = it does not seeO the applause and admiration of creatures. %he person ha$ing lo$e Nill not push another person doNn to maOe himself appear greater. Part of lo$e is sincerely encourage and build up other persons, and though happy Nith the ad$ancement of others and he Nill not boast of Nhat he is going to do. -e Nill realize that he does is due to the strengh coming from @eho$". Lo0e Does No# Ceha0e Indecen#l, ! 3t is not illHmannered. 3t does not engage in indecent beha$ior, such as sexual abuses or shocOing conduct. 3t is not rude, $ulgar, discourteous, insolent, coarse, or

36

disrespectful to anyone. ( person Nho has lo$e Nill a$oid doing things that in appearance or action disturb others, specially his members family. Lo0e Does No# Loo; $or I#s O7n In#eres# ! 3t folloNs the principle 0let each one Oeep seeOing not his oNn ad$antage, but that of the other person .; #or. ;:7:F/ -ere is Nhere concern for the e$erlasting Nelfare of others is one of the strongest moti$ating forces in lo$e, as Nell as, of the most effecti$e and beneficial in its results. %he possesor of lo$e does not demand that e$erything be done his Nay, as the Norld practices e$en by popular sons. 3n contrast, Paul said7 0%o the NeaO 3 became NeaO, that 3 might gain the NeaO. 3 ha$e become all things to people of all sorts, that 3 might by all means sa$e some. 'ut do all things for the saOe of good neNs, that 3 may become a sharer of it Nith others1 .; #or. E 7CC,C9/. Lo0e does no# Cecome Pro0o;ed ! 3t does not looO for an occasion or an excuse for pro$oation. 3t is not mo$ed to outburst of anger, Nhich is a NorO of the flesh .4al. =7CE,CF/. 5ne ha$ing lo$e is not easily offended by Nhat others say or do. -e is not afraid that his personal 0dignity1 may be injured. &o$e Does not Seep (ccount of the 3njury.H 5ne Nho lo$es literally is not recOoning the bad thing. 3t does not consider itself to be injured as so lay up that injury as something Yon the booOsQ, to be setled, or paid off, in due time, in the meantime permitting no relations betNeen the injury and the injurer. %he Nould be a $engeful spirit, condemmed in the 'ible .Rom. ;C7 ;E/. &o$e Nill not impute e$il moti$es to another but Nill be inclined to maOe alloNances and gi$e others the benefit of the doubtH Rom ;:7 ;, =. Lo0e Does No# Re2oice O0er #he Unri)h#eousness4 bu# re2oices 7i#h #he "ru#h ! &o$e rejoices Nith the truth e$en though it upsets pre$ious belifs held or statement made. 3t sticOs Nith 4odQs Pord of truth. 3t alNays sides Nith the right, finding no pleasure in Nrong, in lies, or in any form of injustice, no matter Nho the $ictim is, e$en if he is an enemy. 5Ne$er, if a thing is Nrong or misleading, lo$e does not fear to speaO out in the interests of truth and of others .4al. C7 ;;H;:/. (lso, it prefers to suffer Nrong rather than commit another Nrong in an attempt to straighten out the matter .Rom. ;C7 ;A, CF/. 'ut of another person is properly corrected by one ha$ing authority, the lo$ing person Nill not sentimentally side Nith the chastised one and find fault Nith the correction or the authorized one be an exprtession of lo$e for the indi$iudal. 3t might gain the fa$or of the corrected one, but it Nould harm rather tha help him. Lo0e Cears All "hin)s ! 3t is Nilling to endure to suffer for righteousnessQs saOe. ( literal rendering is, 0all things it is co$ering1. ( person ha$ing lo$e Nill be sloN to expose to others the one Nho Nrongs him. 3f the offense is not too serious, he Nill o$erlooO it. 5therNise, Nhen the course recommended by @esus at GattheN ;<7 ;=H;A is appicable, he Nill folloN it. 3n such cases, if the other person asOs forgi$eness after the Nrong is pri$ately pointed out to him, and repairs the damage, the one ha$ing lo$e Nill shoN that his forgi$eness is real, that it has completely co$ered the matter, as 4od has. I Pro$. ;F7 ;C? ;A7 E? ; Peter :7 A,<. Lo0e 1belie0es all #hin)s3 &o$e has faith in the things 4od has said in his Pord of %ruth, e$en if outNard appearances are against it and the unbelie$ing Norld scoffs. %his lo$e, especially toNard 4od, is a recognotion of his truthfulness, based on his record of faithfulness and reliability, just as Ne OnoN and lo$e a true, faithful firend and do not doubt Nhen he tells us something for Nhich Ne may not ha$e proof .@os. C97;:/. &o$e belie$es all 4od says, though it may not be able to grasp it thoroughly, and it is Nilling to Nait patiiently until the matter is more fully explained or until getting a clear understanding .; #or. ;97 EH;C? ; Peter ;7;FH;9/. &o$e is not gullible, for it folloNs the counsel of 4odQs Pord to 0test the inspired expressions to see Nhether they originate Nith 4od1, and it tests e$erything by the measuring rule of the 'ible. .; @ohn :7;? (cts ;A7;;, ;C/. Lo0e 1hopes all #hin)s ! 3t has hope in all the things @eho$a has promises .Rom. ;C7 ;C? -eb. 97 >/ 3t continues to NorO, Naiting patiently for @eho$a to bring fruitage, to maOe things groN .; #or. 97 A/. ( person Nho lo$es Nill realize that if @eho$a is patient Nith NeaO persons in faith, he should certainly adopt the same attitude .C Peter 97 ;=/. (nd he continues to asist those he is helping to learn the truth, hoping and Naiting for them to be mo$ed by 4odQs spirit to ser$e him. Lo0e 1endures all #hin)s3 ! &o$e is re uired for the #hristians to Oeep his integrity toNard @eho$a 4od. Despite Nhate$er the De$il may do to test the soundness of the #hristinaQs de$otion and faithfulness to 4od, lo$e Nill endure in a Nay that holds the #hristians true to 4od I Rom. =7 9 I =? Gat. ;F7CC. 1Lo0e ne0er $ails3 3t Nill ne$er come to an end or cease to exist. )eN OnoNledge and undersdtanding may correct things Ne once belie$ed? hope changes as the hopedHfor things are realized and neN things are hoped for, but lo$e alNays remains in tis fullness and continues to be built up stronger and stronger I ; #or. ;97 < I;9.

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Lo0ed4 "hin)s No# be ! %he apostle @ohn Nrites7 0Do not be lo$ing either the Porld or the things in the Norld. 3f anyones lo$es the Norld, the lo$e of the Rather is not in him? becase e$erything in the Norld I the desire of the flesh and the desire of the eye and the shoNy display of oneQs means of life I does not originate Nith the father, but originates Nith the Norld1 .; @ohn C7;=, ;>/. -e says, later on, 0the Nhole Norld is lying in the poNer of the NicOed one1 .; @ohn =7;E/. (ccordingly, those Nho lo$e 4od hate e$ery NicOed Nay I Psalm ;F;7 9? ;;E7 ;F:, ;C<? Pro$. <7 ;9? ;97 =. Pordly things surround us, liOe materialism, 0lo$e of money1, literally, 0foundness of sil$er, Nhich is a root of all shorts of injurious things I ; %im. >7;F? -eb. ;97 =. 3ndi$iduals looOing for material Nealth are subject to all Oind of problems and finally the become frustated. @esus #hrist Narned against seeOing glory and honor from men such promient positions ha$e no reNard at all Nere due them from 4od .Gat. >7=? C97 C , = IA? &uOe ;;7 :9 and @ohn ;C7 :C, :9? =7 ::. 3n speaOing to his disciple, @esus said7 0-e that is fond of his soul destroys it, but he that hates his soul in this Norld Nill safeguard it for e$erlasting life1. ( person Nho profers to protect his life noN rather than to be Nilling to lay doNn his life as a folloNer of #hrist Nill lose out on e$erlasting life, but one Nho considers life in this Norld as secondary, and Nho lo$es @eho$a and #hrist and their righteousness abo$e e$erything else, Nill recei$e e$erlasting life. 4od hates liars, for they ha$e no lo$e of the truth. -e declares to the apostle @ohn in $ision7 05utside .the holy city, )eN @erusalem/ are the dogs and those Nho practice spiritism and the fornicators and the muderers and the idolaters and e$eryone liOing and carrying on a lie1 I Re$. CC7 ;=? C %im. C7 ;F I ;C. Lo0e Can Cool O$$4 One6s ! @esus #hrist, in telling his disciple of the things ahead, indicated that the lo$e of many Nho professed belief in 4od Nould cool off .Gat. C:7 9, ;C/. %he apostle Paul said that , as a feature of the critical times to come, men Noul become 0lo$ers of money1 . C %im. 97 ;,C/. 3t is e$ident, therefore, that a person can lose sight of right principles and that the proper lo$e he once had can fade aNay. %his emphasizes the importance of constant exercise and de$elopment of lo$e by meditation on 4odQs Pord and by molding oneQs life according to his principles I Ephes. :7;=, CC I C:. Medi#a#ion ! %he iiner man has to exercise meditation, the Oind of deep, concentrated thintOing, or thoughfully contemplates possible future e$etns. -oN do Ne do this, 3n order to meditate properly, a person needs to be free from distractions, alone Nith his thoughts so to speaO. %he meditations of the heart should be focus on benenfitial things I escaping from the stress that things strongle us I on 4odQs splendor and acti$ities, on things pleasing him Philip. :7< and not on the de$ices of the NicOed. 'y engaging in profitable meditation, one Nill not be inclined to gi$e foolish ansNers. %he inner men Nill seriously thinO out these matters of importance, and as a result, ansNers gi$en Nill be from the heart and Nill not be something to regret later on, a good Nay to meditate is by reading 4odQs Nord undertone Nould impress more indelibly on the mind the material Nhich one is meditating. Medi#a#ion4 :ron) ! meditation upon 0empty things1, not the things that people ordinarily seeO in life, but things that de$oid of all goodHactually thinOing, speaOing, and attempting to fight against @eho$a and his se$antsHutterly futile things I (cts :7C=. 4enerally, these meditations are not mere pasing thoughts, they are deeptly rooted in the heart, manifesting their inclination being toNard NicOed pursuits. %he Nriter of Pro$erbs say of such men7 0Despoiling is Nhat their heart Oeeps meditating, and trouble is Nhat their oNn lips Oeep speaOing1 I Pro$. C:7 C. @esus disclosed this Oind of people Nhen said to those hating him 0Phy are you reasoning these things in your hearts, .GarO C7</. 5f all Nho Nould 0supress the truth in an unrighteous Nay? the apostle Paul says7 0%hey became emptyHheaded in their reasoning and their unintelligent heart became darOened. 0+uch meditation pro$es fatal to those indulging in it. I Rom. ;7 ;<, C;. Mee;ness ! ( mildness of temper, Nithout haughtiness or $anity. %he mental disposition that enable one to endure injury Nith pacience and Nithout irritation, resentment, or $indicti$e retalation. 3t is a close companion of and seldom found separate from such other $irtues as humility, loNliness of mind, and gentleness. 3n the 'ible, meeOness is emphasized as oneQs mental attitute first of all toNard 4od, then toNard felloN creature. Ror example, it is Nritten7 0%he meeO ones Nill certainly increase their rejoicing in @eho$a himself1 .3sa. CE7 ;E/. GeOO persons are teachableH @eho$a 0Nill teach the meeO ones his Nay1 .Psalm C=7 E/ I and they are Nilling to endure discipline from the hand of 4od, though such is grie$ous at the time .-eb. ;C7 : I ;;/. GeOOness causes persons to Nait upon @eho$a to right the Nrongs and injuries unjustly suffered, instead of becoming heated up Nith anger .Psalm 9A7 < I;;/. ( good model to practice meeOness Nas Goses 0by far the meeOness of all the men Nho Nere upon the surface of the ground, one Nho could taOe criticism Nithout resentment .)um. ;C7 9/. 'ut the supreme model is reflected in @esus #hrist, he demostrated meeOness by enduring all manner of personal injury Nithout a Nord of complaint, e$en alloNing himself to be led to the laughter as a lamb

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Nithout opening his mouth in protest .Philp. C7 = I<? -eb. ;C7 C? (cts <7 9CH 9=? 3sa. =97 A/ %his 4reaterHthanHGoses also recommended himself to others as a meeO or mildHtempered person .Gat. ;;7 C<, CE/. (s 3saiah >;7 ; foretold, he Nas anointed Nith @eho$aQs spirit 0to tell good neNs to the meeO ones. (fter reading this prophecy in the synagogue of his hometoNn of )azareth, @esus declared7 0%oday this scripture that you just heard is fulfilled1 .&uOe :7 ;> I C;/. Mee;ness Crin)s Cene$i#s ! %he in$itation expressed by the prophet \ephaniah is still extended to meeO persons of the earth7 0+eeO @eho$a, all you meeO ones of the earth, Nho ha$e practiced -is oNn judicial decision. +eeO righteousness, seeO meeOness .or, humbleness, humility/. Probably you may be concealed in the day of @eho$aZs anger .\ep. C7 9/. (bo$e and beyond that are other Nonderful promises extended to such ones. Ror example7 0%he meeO ones themself$es Nill posses the earth, and they Nill indeed find their ex uisite delight in the abudance of peace1 .Psalm 9A7 ;;/. 3n both a spiritual and a literal sense, 0the meeO ones Nill eat and be satisfied1 I Psalm CC7 C>. Des 4od listen to the heartfelt desires by ansNering their prayers? their hope in @eho$a is not disappointed .Psalm ;F7 ;A? E7 ;</. 3t is a true pro$erb, 0'etter is it to be loNly in spirit Nith the meeO ones thant to di$ide spoil Nith the selfHexalted ones1 I Pro$. ;>7 ;E. -is 'aptism.H &ucas C7EH;;. Pre$iously, for six months @ohn has been 0preparing the Nay for 0the sa$ing means of 4od1 , @esus noN about thirty years old Nas baptized o$er @ohnQs initial objections, $oiced because @ohn till then had been baptizing only repentant sinners. @esus, hoNe$er, Nas sinless? hence his baptism testified instead to his presenting himself to do his RatherQs Nill .compare -eb. ;F7 =HE/ and 4odQs spirit descended upon @esus in bodily shape liOe a do$e , and @eho$aQs $oice Nas heard from hea$en, saying 0Dou are my son, the belo$ed? 3 ha$e appro$ed you1 Gat. 97;>,;A? GarO ;7EH;;? &uOe 97C;,CC. 4odQs spirit poured out upon him double, illuminated his mind on many points, recalling his PreH human existence and the things he had heard from his father and the things he had seen his father do, as Nell as the glory that @esus himself had enjoyed in the hea$ens .@uan >7:>? A7 C<, 9<? ;:7 C? ;A7=/. @esus anointing Nith holy spirit appointed and commissioned him to carry out his ministry and preaching and teaching .&uOe :7;>HC;/ and also to ser$e as 4odQs prophet .-echos 97CCHC>/. 'ut o$er, and abo$e this, he appointed and commissioned him as @eho$aQs promised Sing, the heirs to Da$idQs throne .&uOe ;79C, 99, >E? -eb. ;7 <,E/ and an e$erlasting Singdom his $ital place in 4odQs purpose I @esus is the central or Oey figure in the outNorOing of all his purposes .@uan ;7 ;:H;<? #ol. ;7;<HCF7 C7 <,E/, the focal point on Nhich the light of all prophecies Nould concentrate and from Nhich their light Nill radiate .; Peter ;7;FH;C? @uan ;79HE/. %he solution to all the problem that +atanQs rebellion has raised .-eb. C7 =HE? ;:,;=? ; @uan 97</ and the foundation upon Nhich 4od Nould build all future arrangement for the eternal good of his uni$ersal family in hea$en and earth .Efs. ;7<H;F? C7 CF? ; Pedro C7:H</ 'ecause of the $ital role he thus play in 4odQs purpose, @esus could say, rightly and Nithout exaggeration7 03 amthe Nay the truth and the life. )o ones comes to the father except through me I @uan ;:7>. Sacred Secre# ! %he +.+. continues to be understood, until @esus #hrist came and shed light upon life and incorruption through the good neNs. Sacred Secre#- "he Messianic <in)dom ! Paul gi$es a full $ieN of the re$elation of the +.+. of the #hrist. (t Efesios ;7EH;; he speaOs of 4odQs maOing OnoNn 0%he +acred +ecret of his Nill, and says 03t is according to his pleasure Nhich he purposed in himself for an administration at the full limited of the appointed times, namely, together all things together again in the #hrist, the things in the hea$ens and the things on the earth. %his +.+. in$ol$es a go$ernment, the Gessianic Singdom of 4od. %he things in the hea$ens to Nhich Paul refers, are the prospecti$e heirs of that hea$enly Singdom Nith #hrist 0%he things of the earth Nill be its earthly subjects. @esus #hrist pointed out to his disciples that the +.+. had to do Nith the Oingdom Nhen he said to them 0%o you the +.+. of the Singdom of 4od has been gi$en I Garcos :7;;. +acred +ecret7 3ncludes the #ongregation.H %here are many features in the OnoNledge of +.+. the apostle Paul ga$e further details Nhen he explained that the +.+. includes the congregation of Nhich #hrist is -ead .Ef. =79C? #ol. ;7;<7 Re$. ;7CF/ %hese are his point heirs, Nhom he shares the Singdom .&ucas CC7CE,9E/ %hey are taOen from among both @eNs and gentiles .Romans ;;7C=? Ef. 979H>? #ol. ;7C>,CA/, it Nas clearly made Nhen #ornelius recei$ed the gift of the -oly +pirit, in 9> #.E. .-echos ;F79:, ::H:<? Ef. C7 ;;H;9/ and through 4odQs dealing Nith the congregation 0the go$ernment and the authorities in the hea$enly places1 Nould come to OnoN 0%he greatly di$ersified Nisdom of 4od .Ef. 97;F/ %he #ongregation of the li$ing 4od had the truth, and it OneN accurately the mystery, or the +acred +ecret of the true godly de$otion, and the congregation has not only the form but also the poNer of

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such godly de$otion. -ence, it Nould be the 0pillar and support of the %ruth1 in the most of a Norld of error and false religion, the 0GysteriesQs sacred to stand and those he has blinded .C #or. :7:/. 3t Nas a mystery or +acred +ecret Nhether complete, unsNering, unblemished godly de$otion Nould be fully maintained by anyone upon Nhom the de$il Nould bring pressure. Pho, if (nyone, Nould be able to hold up under the test and come through Nholly clean, Nithout sin, and untarnished in exclusi$e de$otion to @eho$". Phen @esus #hrist 0Nas made manifest in flesh, Nas declared righteous in spirit, appeared to angels, Nas preached about among nations, Nas belie$ed upon in the Norld, Nas recei$ed up in glory .; %im. 97C>? >7;>/ and the +.+. of 4od is finished at the time that, @eho$a begins his Oingdom of our &ord and of his #hrist I Gat. C:79, ;:/ #hief (gent of &ife.H (s an expression of his fatherQs undeser$ed Oindness, @esus #hrist laid doNn his perfect human life in sacrifice. %his made possible the union of #hristQs chosen folloNers Nith him, in his hea$enly reign and also made possible the arrangement for earthly subjects of his Singdom rule. -e thereby became the #hief (gent of &i$e for all manOind. -ence, as the #hief &eader or pioneer of life, @esus #hrist introduced a neN and essential element for gaining eternal life in the sense of being an intermediary or goHbetNeen, but he is such in an administrati$e sense as Nell. -e is 4odQs -igh Priest Nho can effect full cleansing from sin and liberation from sinQs deathHdealing effects .-eb. 97;,C? :7;:? A7C9HC=? <7;H9/? he is the appointed @udge into Nhose hands all judgments is committed, so that he judiciously administer his ransom benefits to indi$iduals among manOind according to their Northiness to li$e under his Singship .@uan =7C<,CE? >79E,:F/ 'ecause @eho$a 4od so ordained to use his +on, there is no sal$ation in anyone else, for there is not another name under hea$en that has been gi$en among man by Nhich Ne must get sa$ed I -echos :7;C compare ; @uan =7;;H;9. %he Rull significance of his name.H RolloNing his resurrection, @esus informed his disciples 0(ll authorities has been gi$en me in hea$ens and on earth 0%hereby shoNing that he heads a go$ernment of uni$ersal domain .Gat. C<7;</ @esus #hrist 0)one1 therefore, is more excellent than that of 4odQs angels, in that his name embraces or stands for the $ast executi$e authority that @eho$a placed in him .-eb. ;79,:/ 5nly those Nho Nillingly recognize that name and hoN to it? subjecting themsel$es to the authority it represents, Nill gain eternal life .-echos :7;C? Ef. ;7;EHC9? Ril. C7EH;;/ %hey must sincerely and Nithout hypocrisy line up Nith the standards @esus exemplified and, in faith, obey the commands he ha$e I Gat. A7 C;HC9? Rom. ;7=? ; @uan 97 C9. @esus #hristQs name is 4odQs appointed ruler, the Sing of Sings, to Nhom all nations should boN in submission or else experience destruction. %he demons obey @esusQ commands on account of the authority for Nhich his name stood as the anointed representati$e of the Singdom, the one Nith authority to call for, not merely one legion, but a dozen legion of angels, capable of expelling and demons Nho might stubbornly resist the order to lea$e. 3t is necessary to recognize his Oingly position and authority. Cearin) :i#ness #o #he "ru#h.H 'y his ministry @esus re$ealed the truth, contained in 0the +acred +ecret1 as being 4odQs Oingdom Nith @esus #hrist, the I+on of Da$id, ser$ing as SingHPriest on the throne. %o uphold the truth of his fatherQs prophetic Nord and promise, @esus had to li$e in such a Nay as to maOe that truth become reality, fulfilling it by Nhat he said and did, hoN he li$ed, and hoN he said he Nas I @uan ;:7>

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