El Ser Supremo El Padre de La Creacion

8/13/2019 El Ser Supremo El Padre de La Creacion

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EL SER SUPREMO EL PADRE DE LA CREACION

Es imprescindible para el hombre saber quién es Dios!

Pienso luego existo, es la base de la lógica fundamental, razonada por Renato Descartes. El serhumano con su facultad de razonamiento orientada por la conciencia y dotado de un cerebroasombrosamente complejo, puede por sí mismo encontrar la respuesta a ui!n es Dios.

El presente escrito tiene la intención de presentarles ideas b"sicas y pr"cticas para llegar a una

conclusión correcta de ui!n es Dios. #omenzaremos expresando ue es imposible una combinaciónaccidental de di$ersos elementos uímicos, es decir como muchos creen o se han dejado lle$ar porciertos científicos, ue la creación humana o del primer hombre sea un producto de la casualidadciega, y sobretodo ue est! dotado con necesidades espirituales. En esta !poca actual ue $i$imos ycon el conocimiento de la medicina nuclear, es decir de la estructura de los genes humanos, y locompleja ue es una c!lula humana, se ha llegado hasta efectuar experimentos de la clonación deanimales con mucho !xito, luego de un largo estudio y experimentos científicos de mucho !xito.%odos estos científicos basados en sus conocimiento de la estructura gen!ticas pueden concluir sinninguna duda de la creación humana, es una creación di$ina, por un ser superior.

&a clonación terap!utica es uno de los horizontes m"s prometedores para la medicina, porue podríapermitir la obtención de c!lulas madre para tratar numerosas enfermedades. &a t!cnica consiste enla creación de embriones para extraer las c!lulas ue se forman en las primeras fases de sudesarrollo cuando el embrión es un 'lastocito. Para hacerlo, los científicos extrajeron el (D) deló$ulo y lo remplazaron con el (D) de la c!lula adulta. Este ó$ulo comenzó a crecer como si hubierasido fertilizado por un espermatozoide, es decir pro$ocando una di$isión en el ó$ulo, pero el procesose detu$o expresamente, cuando era un conglomerado de c!lulas, para e$itar ue se con$ierta en unbeb!. &os científicos dicen ue no se est" hablando de $ida humana sino de $ida celular. Elcuestionamiento es !tico y no medico, de lo ue se trata, es si es inmoral o pr"ctico. &a discusión nose centra en lo descubierto, sino en su uso. )o en ui!n lo hizo sino ui!n lo usar". &a encrucijadaes como se lo use.

En el enfoue religioso se analiza el hecho al clonar un humano *+olo clonamos su cuerpo *+e

clona el espíritu *se podr" crear tambi!n el alma. #ada religión opinar" de acuerdo a su filosofíapara entender la $ida y lo har" de acuerdo a su concepto moral. &as religiones nunca podr"n llegar aun consenso, lo ue es bueno para los unos, no ser" para los otros, por lo ue cada uno opinar" porsí mismo y lo resultante jam"s ser" aceptado por todos. Es considerado el descubrimiento m"shermoso e importante de la raza humana. Es tan trascendental para la misma, ue supera por suincidencia al descubrimiento de (m!rica.

(nalicemos otro punto como es el considerado por el profesor (lister -ardy en su libro "he Spiri#ualNa#ure o$ Man &a )aturaleza Espiritual del -ombre/ donde afirma ue 0&a Religión est"profundamente arraigada en la naturaleza humana y se experimenta en todo ni$el económico yeducati$o1.

(ctualmente con los a$ances del desarrollo de las ciencias gen!ticas, por la asombrosa capacidaddel cerebro del mismo hombre, han llegado ciertos científicos a se2alar ue nosotros los humanos,tal $ez, hemos sido 0programados1 para la religión, basados en $arios experimentos recientes sobreel cerebro. En otro libro 03s 4od the 5nly Reality1 *Es Dios la 6nica Realidad/ hace estaobser$ación7 desde la aparición de la humanidad, la b8sueda religiosa del sentido de la $ida .../ escom8n a todas las culturas y !pocas1.

Piense a la conclusión a la ue llegó un hombre culto hace unos dos mil a2os, cuando expresó 0%odacasa es construida por alguien, pero el ue ha construido todas las cosas es Dios1 -ebreos 97:/, latierra es el mega hogar del hombre, ue brinda todas las comodidades de $ida de una maneraextraordinaria para su nacimiento, desarrollo y multiplicación de su especie.

(sí como en toda casa hay un padre, la 'iblia declara en ; #orintios <7=,> 0realmente para nosotroshay un solo Dios el padre, procedente de uien son todas las cosas, es la gran $entaja de loscristianos $erdaderos sobre las dem"s religiones, las cuales han traído a la existencia de muchos

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En conclusión, seg8n la 'iblia, @eho$" es el Dios todopoderoso y @es8s es su hijo. )o eran igualesantes de ue el hijo $iniera a la tierra, ni durante su ministerio terrestre? y @es8s tampoco llegó a serigual 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 deDios, indic"ndonos sobre la clase de dios ue es, nos re$ela sus propósitos para nosotros y noseduca en sus caminos C %imoteo 97;>,;A/. El desea ue lleguemos a un conocimiento exacto de la$erdad, por lo tanto, es necesario esforzarnos por aprender todo lo ue podamos sobre @eho$".

6na $ez ue hemos llegado a la conclusión correcta ue Dios existe, pasaremos a considerar lascualidades de !l. El es el ser supremo, la primera causa, un ser espiritual, con existencia propia,eterno y absolutamente libre, todopoderoso, distinto a la materia, la cual ha sido creada de muchasformas, y la cual !l la conser$a y la controla.

(nalizando la historia humana, no ha habido un periodo de la historia de la humanidad, sin lacreencia de un autor sobrenatural y gobernador del uni$erso. (nalices los pruebas del Dios $i$iente7El hecho de la existencia de Dios esta probado por el orden, el poder, y la complejidad de la creaciónmisma, macroscópica y microscópica, y a tra$!s de lidiar con su gente en toda la historia, $eamos loue dice @eremías ;F7;C 0El hizo la tierra con su poder, estableció el mundo con su sabiduría y consu inteligencia extendió los cielos1.

)osotros podemos I cuando estamos reflexionando de una manera serena H apreciar por todaspartes testimonio de su acti$idad y su grandeza. #omo lo presenta el salmista, en el +almo ;7 0&oscielos est"n declarando la gloria de Dios, y el trabajo de sus manos, la expansión los est" cantando1.

El hombre realmente no tiene razón o excusa para negar a Dios porue 0&o ue podemos conoceracerca de Dios es casualmente por lo manifiesto entre ellos. Porue sus cualidades in$isibles est"nclaramente $istas desde la creación del mundo en adelante, debido a ue son percibidas por lascosas hechas, aun su poder eterno y su di$inidad, de modo ue son inexcusables1, como est"expresado por Pablo en Romanos ;;799H9> 0Bu! profunda es la riueza, la sabiduría y la ciencia deDios *#ómo indagar sus decisiones o reconocer sus caminos *Bui!n entró jam"s en lospensamientos del se2or *( ui!n llamó 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 gloriapara 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 razón todas sus criaturaspueden tener completa confianza en !l, sabiendo ue !l siempre tolera por los principios ue !lmismo establece. El no cambia y no hay $ariación con !l en la aplicación de sus principios. )o hayparcialidad con !l, y el no puede mentir -ebreos >7;A,;</.-ablemos de sus atributos, los cuales est"n contenidos en su palabra escrita, la 'iblia.Primeramente todas las cosas en este mundo est"n desnudas y expuestas abiertamente a sus ojos y!l es ue les dice desde el comienzo al final. +u poder y conocimiento se extienden a todas partes,alcanzando cada una de las partes de el uni$erso -ebreos :7;9? +almo ;97AH;C/.

Al)unos de sus a#ribu#os primarios es#*n claramen#e e+pues#o , és#os son- (mor ; @uan:7;</, sabiduría Pro$erbios C7>/, justicia &ucas ;<7A,</, y poder como est" registrado en &ucas ;79>0Para Dios nada es imposible. El es un Dios de orden y de paz ; #orintios ;:799/. El escompletamente sagrado, limpio y puro, seg8n Romanos :7<? feliz y comprensi$o &ucas >79>. Estosatributos nos hacen pensar y creer en un Dios ue est" identificado con la raza humana, por algosomos progenie de !l, porue el nos creo a su imagen y semejanza.

(nalicemos cual es la posición de Dios para comprender su personalidad7 @eho$" es el gobernantesupremo del uni$erso +almo ><7CF/, !l es el Rey Eterno, !l es la majestad -ebreos ;79?<7;;/. El esla fuente de toda la $ida -echos ;A7C:,C=/.

Jeamos ahora su rectitud y gloria7 El Dios $erdadero es un Dios de rectitud, seg8n el +almo A7/. Eles un Dios glorioso Pro$erbios C79? -echos A7C/? el se regocija.

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Cono.camos sus prop/si#os- Dios tiene un propósito ue se cumplir" y ue no puede ser fruztado3saías :>7;F? ==7<H;;. +u principal propósito en relación con la raza humana, est" registradoclaramente en Efesios ;7,;F, es de 0reunir todas las cosas juntas de nue$o en el #risto, las cosas enlos cielos y las cosas en la tierra. Por medio de #risto toda la creación inteligente ser"n traídas encompleta armonía. )adie existió antes de @eho$", por lo tanto el tiene la jeraruía sobre todo 3saías::7>/ El nunca ol$ida o abandona sus propósitos o con$enios, los cuales los hacen un Dios dedependencia 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 propósitos. +u propia $oz ha sidooída por hombres sobre la tierra en tres ocasiones ue registra la 'iblia en Gateo 97;A? ;A7=? @uan;C7C<. 5tra forma efecti$a de comunicarse con los humanos, ha sido a tra$!s de "ngeles, como est"registrado en &ucas C7;H;C? hechos A7=C,=9. Pero no ha sido siempre así, tambi!n se hacomunicado principalmente por hombres $irtuosos escogidos por !l, como Gois!s y especialmente atra$!s de su hijo, #risto @es8s, cuando estu$o en la tierra -ebreos ;7;,C/. 5tra forma eficaz decomunicarse con los humanos, es por medio de su palabra escrita, la cual est" actualmente ycompletamente difundida en todo el mundo, para ue est!n tanto hombres como mujerescapacitados debidamente como sus ser$idores y ministros, y dirigi!ndolos a ellos en el camino a la$ida C Pedro ;7;HC;? 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$oción exclusi$a Kxodos CF7=/, por lo tanto sus ser$idoresdeben mantener a otros dioses afuera, o excluirlos de su lugar apropiado de sus corazones yacciones. El nos ha pro$isionado de la cla$e de su adoración y uiere ue sus adoradores lo adorencon espíritu y $erdad @uan :7C:/. Ellos deberían permanecer en re$erencia sobrecogida por !lsolamente -ebreos ;C7C<,C/.

Jeamos porue surge la confusión de ue @esucristo es el 6nico Dios Jerdadero, tal $ez, porue la'iblia lo llama a !l otro de los poderosos, sin embargo, el mismo lo hizo registrar en @uan ;7;< y&ucas :7< ue es solo ha @eho$" nuestro Dios ue debemos adorar y es !l solamente ue debemosrendirle ser$icio sagrado. 5tros poderosos ue menciona la 'iblia son los "ngeles, ue $ienen a sercomo dioses, pero uno de ellos aclaró este punto, cuando detu$o a @uan de adorarlo, cuando le dijo

0ten cuidado1 no hagas eso... adora a Dios -ebreos C7A/. &os apóstoles escogidos por @esucristo, elhijo de Dios cuando estu$o en la tierra, eran considerados hombres poderosos, ue actuaban bajo laacción del Espíritu +anto, sin embargo cuando #ornelio empezó a adorar a Pedro, el apóstol locorrigió, deteni!ndolo con las palabras 0le$"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$entaron y dise2adospor el hombre, a tra$!s de los siglos, desde la rebelión en ed!n. Por eso la &ey Gosaica ad$iertecontra el des$iar la adoración exclusi$a de @eho$" Dios Kxodos CF79H=/. Por eso en @eremíasexplica ue @eho$", el Dios Jerdadero, no tolerar" para siempre ri$alizar con Dioses falsos y sin$alor, en @eremías ;F7;F,;;.

De0oci/n di0ina! El +oberano 6ni$ersal demanda7 la re$erencia, de$oción y ser$icio solo a !l, elser supremo, genuinamente santo y recto, compare 0 Pedro ;7>. Para los #ristiano, con elconocimiento re$elado, ue su adoración es la m"s alta clase de de$oción a Dios. &a 'iblia usa laexpresión 0De$oción Di$ina refiri!ndose a la de$oción leal y personal a @eho$" Dios, como ocurrió en-echos ;F7C, A y CPedro C7. &a de$oción di$ina es practicada en armonía con el conocimiento de la$erdad.

&eho0* es un Dios de bondad amorosa- &a bondad amorosa, o amor leal, est" íntimamenterelacionado con el amor y la lealtad? de una de las mejores cualidades del poderoso es ser leal ald!bil y necesitado, es casualmente por esa cualidad reconocida en Dios, ue el rey Da$id, pudohacer esta petición a Dios, en el +almo 9;7;> 0De $eras haz brillar tu rostro sobre tu sier$o, s"l$ameen tu bondad amorosa1 Esto es lo m"s lógico y justo ue el necesitado ue no tiene ninguna

autoridad sobre el poderoso, !ste manifieste bondad amorosa por $oluntad propia, ni por obligación

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*Bui!n es sabioH Pregunta el +almista I se mostrar" atento para los actos de bondad amorosa deDios +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 protección y contribuye al ali$io de los problemas +almo9;7;>,C;?:F7;;/. Es casualmente gracias a esta cualidad de la bondad amorosa, ue es posiblerecobrarse del pecado +almo C=7A/, cuando escudri2amos la 'iblia, !sta nos re$ela ue7 ;/@eho$"expresa su bondad amorosa mediante actos concretos y C/como son objeto de dicha bondad protegea sus sier$os fieles. Por ejemplo cuando Dios sal$ó a &ot y su familia de la destrucción de la ciudadde +odoma, haci!ndolo acompa2ar por medio de "ngeles. &ot por inspiración di$ina expresó 0%usier$o ha hallado fa$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 ;7;>,;/. En este caso, Dios manifestóbondad amorosa, mediante la liberación de este hombre justo y la conser$ación de su $ida C PedroC7A/.

&a bondad amorosa de Dios ali$ia y protege7 Dios manifiesta su bondad amorosa protegi!ndolos deldesastre total y conser$"ndolos con $ida, para ue desempe2en una función pri$ilegiada en elpropósito di$ino.

La bondad amorosa de Dios nunca $alla- 5tra cualidad del amor se traduce en acciones, es el actoue conser$a y fomenta la $ida, a fa$or de uien sufre infortunio o angustia. &o 8nico ue nos pide@eho$" Dios es amarlo a !l. (8n dentro de nuestra imperfección, podemos ejercer actos de de$ociónpiadosa y conducta ue reflejan nuestra semejanza de ser sus criaturas. (l hacer esto nos podemoscon$ertir o llegar a ser amigos de !l. +olo @eho$" conoce íntimamente nuestro corazones, nodebemos dejar ue nuestro corazón se da2e, solo así !l puede llegar a satisfacer nuestrasnecesidades, por la inter$ención de la bondad amoroso de Dios.

*Dónde est" la bondad amorosa de @eho$" 7 0ha llenado la tierra de ellos1 y nosotros debemosestar muy agradecidos por esta cualidad di$ina +almo ;;7>:/. Respondamos de todo corazón a lafrase ue repite el +almista 05h, demos gracias a @eho$" por su bondad amorosa, y por susmara$illosas obras para con los hijos de los hombres1 +almo ;FA7<, ;=, C;,9;. Daniel nos iluminacuando expresó 0El Dios Jerdadero, es grande e inspirador de temor, ue guarda el pacto y labondad amorosa Daniel 7:/La Repu#aci/n , la Espiri#ualidad

Es muy sabio trabajar en nuestra reputación, nuestra imagen ante los dem"s, la cual nos $iene a lamente, cuando escuchamos el nombre de una persona. Es lo ue nos hace recordar a otraspersonas para nuestro bien o para el mal. Esta imagen tiene ue $er estrechamente con nuestrasacciones, ue se reflejan con las decisiones ue tomamos a diario ue influir"n en la reputación uetendremos el día ue fallezcamos, y sobre todo en cómo nos recordar" Dios , ue es lo uerealmente le importa al hombre espiritual. En relación con esto, el sabio hebreo +alomón escribió7 0(lrecuerdo del justo les espera una bendición, pero el mismísimo nombre de los inicuos se pudrir"Pro$. ;F7A/. LBu! gran honor ue Dios nos tenga en su memoria y nos bendigaLPor eso en necesario considerar como podremos labrarnos una buen reputación ante los hombres ysobretodo ante Dios. +i somos sensatos, nuestro objeti$o ser" complacer a Dios $i$iendo seg8n susnormas, lo ue implica regirnos o $i$ir de acuerdo a los principios fundamentales ue #risto formuló,

a saber7 0%ienes ue amar a @eho$" tu Dios con todo tu corazón y con toda tu alma y con toda tumente1. Este es el m"s grande y el primer mandamiento. El segundo, semejante a !l, es este7M%ienes ue amar a tu prójimo como a ti mismoM. De estos dos mandamientos pende toda la &ey, y&os Profetas1 Gateo CC7 9AH:F/. (lgunas personas han pasado a la historia por sus obras filantrópicas o humanitarias, su defensa delos derechos humanos o sus logros en el campo comercial, científico, m!dico, etc. Pero *cómouisi!ramos nosotros ue se nos recordara Recuerde ue a la larga, son nuestras relacionespersonales, las ue forman o aduieren el mayor sentido ue cualuier logro alcanzado a corto plazoen los diferentes "mbitos, deporti$os o comerciales. +on casualmente nuestra con$ersaciones,modales y gestos. En cuanto a los rasgos de nuestra personalidad consideremos los siguientescontrastes7 somos accesibles o distantes, amables ó "speros, flexibles o exigentes, cari2osos ysensibles ó fríos e impersonales. En cuanto a nuestro razonamientos7 son nuestra críticas

destructi$as o constructi$as, somos humildes y admitimos nuestros errores, discretos y noimprudentes.

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#iertamente podemos labrar todas estas buenas cualidades cuando trabajemos en amar a nuestroprójimo, para ue las personas ue nos rodean puedan llegar f"cilmente a nosotros. Para @es8s esun gran modelo, seg8n las escrituras, se le recuerda por sus excelentes bondades. #omoseguidores de !l, podemos culti$ar a nuestra mayor grado los aspectos del fruto del espíritu7 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 cualidadesespirituales ue modelen nuestro personalidad. *#ómo uisi!ramos ue se nos recordara %ratemosde ser amables, hospitalarios y considerados, para obtener este recuerdo, por parte de los ue nos

rodean. (lgunas otras cualidades son el resultado de nuestra educación y herencia gen!tica como eldinamismo humildad, franueza, lealtad, y presteza para reconocer sus debilidades.Para comprender mejor como labrar nuestra persona, es necesario $isualizar este acti$idad ydisposición mental, es decir estar resuelto a andar en el nombre de Dios, @eho$". Primero gozar depaz mental y seguridad espiritual basado en nuestra relación con !l. Para este es necesario ueestamos dedicados a !l y procuramos ser$irle fielmente por ue lo amamos con toda nuestra almaGat. CC79A/.*Bu! podemos recordar de @es8s, en apenas tres a2os y medio de su ministerio, sus seguidores lorecuerdan por ser una persona de confianza y humilde, siempre libre para los d!biles, enfermos yni2os, sin discriminar la raza de sus seguidores.@es8s mostró siempre inter!s en el prójimo, al analizar su ministerio nos re$ela ue curó lisiados yenfermos en muchas ocasiones, y se esforzó por socorrer a los necesitados. ( pesar de ue elpueblo judío se hallaba saturado de reglas y normas religiosas ue excedían los reuerimientos de la&ey, en gran contraste @es8s les dijo7 0Jengan a mí, todos los ue se afanan y est!n cargados, y yolos refrescar!1 Gateo ;;7 C<H9F/. (unue @es8s era el hijo de Dios hecho hombre, nunca abusó de su poder o autoridad. (l contrario,razonaba con la gente, como en el caso de los tributos, ocasión ue sir$ió para ense2ar ue haycosas de Dios y de los hombres. #iertamente @es8s no era rígido en absoluto, sino afectuoso yamable, con un toue de humor, el cual se refleja en las ilustraciones o par"bolas ue el usó en suense2anza. +obretodo, para la ali$iar la tensión de los tiempos difíciles. @es8s fue compasi$o conlas mujeres, lo cual lo hacía accesible a ellas, y se sentía cómodo con ellas.En general los seguidores de @es8s, deben ser sociables, cari2osos de buena disposición y espíritu

ser$icial, confiables y trabajadores. +í realmente @es8s nos fijó un modelo para ue todos los uedeseamos ser sus discípulos.Por todo lo dicho, con$iene ue nos preguntemos7 0Bu! recuerdos tendr" de mí la gente +i hubieramuerto ayer, *u! se diría de mi hoy. Estos dos preguntas nos deben moti$ar a todos a mejorarnuestra forma de actuar? y entonces comprender Eclesiast!s A7;7 0mejor es un buen/ nombre ue elbuen aceite, y el día de la muerte ue el día en ue uno nace1 I Gateo A. ;C. (parte de ue nos labremos una buena imagen de nosotros entre nosotros * Bu! espera @eho$" de

nosotros. Pasemos a analizar lo ue est" registrado en Giueas >7<7 0* u! es lo ue @eho$"est" pidiendo de $uelta de ti sino ejercer justicia y amar la bondad y ser modesto al andar con tuDios1 En esta expresión est"n en$ueltos los tres reuisitos ue abarcan nuestros sentimientos,nuestros pensamientos y nuestras acciones. Para respondernos positi$amente, tenemos primeroue sentir el deseo de manifestar estas facultades, luego pensar y finalmente obrar en

consecuencia. (nalicemos uno por uno.5tra manera eficaz de $isualizar como andar con Dios es por medio de 0ejercer justicia1 y 0amar labondad1 y 0ser modesto al andar con !l1. Estos tres reuisitos abarcan nuestros sentimientos,nuestros pensamientos y nuestras acciones. &o ue necesitamos para labrar nuestra personalidad,sintiendo el deseo de manifestar estas tres cualidades, pensar como hacerlo y obrar enconsecuencia. (nalicemos una por una71E2ercer &us#icia3 significa hacer lo ue es recto ante los ojos de Dios, como el hace las cosas es loue establece la norma, a pesar de estar rodeados de injusticias, de un ambiente de desconfianzaue promue$e la desintegración de la sociedad y la familia, procuremos 0comportarnoshonradamente en todas las cosas1 -eb. ;97;</. (l hacerlo, es decir, al ejercer justicia, recibimosmuchas bendiciones, pues fomentamos un ambiente de hermandad en el ue reina la confianza.Para ejercer justicia tenemos oportunidad de practicarlas casi todo los días y ocasión, debe formar

parte de nuestra personalidad y esforzarnos por defender la honradez y la integridad y manifestaresta cualidades en nuestra $ida cotidiana.

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1Amemos la bondad34 lo hacemos ejerciendo amor leal, lo cual implica tener inter!s compasi$o ypreocuparnos por otras personas y ue se demuestre por medio e obras. &a bondad amorosasiempre esta relacionada con personas, especialmente con personas ue se identifican o seesfuerzan por ser$ir a Dios. &a bondad amorosa, no es un acto de reflexión egoísta, sino unamanifestación $oluntaria y liberalmente. #uando la practicamos, esto nos beneficia y no es unacarga, 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 4uíay nuestro Protector. +í, el nos libera del mundo de +atan"s, nos guía por medio de su palabra, y su

espíritu santo, esta cualidad esta relacionadas con personas, en especial con auellas uereconocen a Dios como su soberano y ue lo sir$en. Por lo tanto, tenemos razones de sobra paraagarrarnos con fuerza de la mano de nuestro Padre celestial, mientras caminamos con !l a los largode 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 opinión realista de nuestras circunstancias,pues la modestia implica el reconocimiento de nuestras limitaciones, y no hacer a mi manera, comoel mundo lo hace y hasta lo canta. +in embargo, todo esto est" de acuerdo a nuestra limitaciones, deestar felices, porue Dios acepta nuestros esfuerzos y sacrificios 0seg8n lo ue tiene la persona, noseg8n 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 toobtain 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 Nhocan offer Nholesome bonds and to get this Ne need to maOe effort to maintain such contacts. 4oodcompanions, including friends and relati$es, help us to success in our efforts to be connected Nithgood and folloN his Nays. 3n contrast to this reality there is an interior tendency, inside our thoughts,that Ne can do e$erything only by oursel$es, that Ne are completely independent H but no body is IRemember that our correct human moments passed to be our correcti$e NorOs that Ne experiencedin one Nay or another. hen 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$ation comes from faith, hope andcharity.or these turbulent times that Ne are li$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 itspecial 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$otion together Nith 4odQs spirit Ne are ready to face upthis negati$e reality of the limited times of uncertainty and used the time Nisely. ront noN on, Ne areali$e to be full of enthusiam to go ahead and de$elop or realize a close relation Nith 4od, the #reatorand +a$ior.

"he men 7e are inside! %o obtain a real concept about Nho Ne really are, please consider that it isnecessary 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$es Nith the neNpersonnality literally, the neN one/, but it is difficult to contest because our fleshly body is still here tofight the spiritual man. e ha$e to recei$e liOe a training to de$elop the Nright ualities to groomourself in 4odQs Nay, folloNing the fine examples of loyal men in biblical history, e$en @esus #hristunderNent rigorous training. -e Nas tried, tested, and pro$ed, to be perfected as Sing and -igh Priestfore$er and as it recorded in -eb. =7 <, 0-e learned obedience from the things he suffered? and afterhe has been made perfect he became responsible for e$erlasting sal$ation to all those obeying him1%his spiritual project is aimed to understand manQs standing or state before 4od folloNing the basicmeaning of the Oey terms Nhich concised the understanding person to be able to see into the realrelationship betNeen 4od and man. 4etting beyond a general comprehension, by grasping the realsignificance and sense of the message from 4od containing in the 'ible records Nhich a perfectmessage from 4od to manOind. 5nly then Ne are able to e$aluate it, benefit by it, and OnoN Nhat

action it calls for. Please consider the folloNing utmost information for your or our benefit7

7



"he Spiri#ual man! %he physical literally, soulical/ man does not recei$e the things of the spirit of4od, for him they are foolishness. -e has no spiritual side to his life. -e is soulical in that he folloNsthe desire of the human soul to the exclusion of spiritual things. %he physical man cannot get to OnoNthe things of the spirit of 4od 0because they examined spiritually 0in contrast the spiritual manexamines indeed all things, but he himself is not examined by any physical man. %he spiritual manhas understanding of the things that 4od re$elas? he see also the Nrong position and course of thephysical man. 'ut the spiritual manQs position, actions and course of life cannot be understood by thepysical 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 perpectlyshoNed 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 beemancipated or gain freedom from his ensla$ement. 4odQs holy spirit is a force for righteousness, butthe sinful flesh continually Nars agaisnt the spiritQs influence and exerts pressure to induce theindi$iduls to perform the NorOs of the flesh Rom. A7;<HCF/. 3n the Nay to reach such le$el of mind Nemust search throughly our potential abilities in parallel Nith our institns, notion and thoughts. %he bestNay to do this, is by obtaining the true concepts in life, but consulting Nith the ord of 4od, as theright measuring unit, and to meditate in$ol$ing inNard, and these are7

A$$ec#ion! ( strong, Narm, personal attachment, such as the existing betNeen genuine friends. %oha$e affection expresses a $ery close bond, of the Oind that exists in thing occasioned freely and ofour oNn accord, because of clearly percei$ed reasons. %here is another Oind of lo$e such as arisesspontaneously in our souls toNards relati$e or friends, and toNards things Ne deem delighful.

Discipline- 3t helps the innerman by instructions that correpts Nrong $ieNpoints and that molds ourmental faculties and course of conduct. %he discipline ser$e tu humble us and to impress upon us theneed for a proper fear of @eho$a to be shoNn by faith and obedience. 4odQs Nord is the source ofdiscipline as an expression of affection. 5nly the NicOed, the fools, or the morally Northless onesshoN their hatred of @eho$aQs discipline by rejectiong it completely Pro$. ;7A/. %hey may bring uponthemsel$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$oid much pain and suffering and contributing to alengthening of oneQs present life and hold promise of an future. Rightly, then, disciple should be highlyesteemed Pro$. <7;F, 99H9=/.

8ai#h! is the assured expectation of things hope for, the e$ident demostration of realities though notbeheld -eb. ;;7;/. %he assured expectation con$eys the idea of something that underlies $isibleconditions and guarantees a future possession. %he e$ident demostration con$eys the idea ofbringing forth e$idence that demostrates something, particularly something contrary to Nhat appearsto be the case, or e$idence for con$iction, is so positi$e or poNerful that faith is said to be it.aith is of great help to de$elop the inner man, is the basis for hope and the e$idence of thruthsdeli$ered by @esus #hrist and his inspired disciples @uan ;<79A/? 4alatas ;7 AH? -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, 9H:C? -echos ;:7<H;F.%he person Nho may redicule faith usually has faith himself in tried and trusted friends. or example,the scientific has faith in the principles of his branch of sciencies. -e bases neN experiments on pastdisco$eries and looOs for neN disco$eries. %he basis of those things already established as true.&iOeNise, the farmer prepare his soil and soNs the seed, expecting, as in pre$ious years, that theseed Nill sprout and that the plants Nill groN as they recei$e the needed moisture and sunshine.%herefore faith in the stability of the natural laNs go$erning the uni$erse. (ctually constitutes afoundation 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;>/. aith 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$eshield in the spiritual Nar to o$ercome the De$il and be a conueror of the Norld.

8



'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, reuires putting up a hard fight for it, resisting man Nhocould 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;HC;? ; %im. >7,;F? #ol. C7<.Buienes de $erdad desean agradar al #reador deberían analizar con cuidadoso si lo ue creenacerca de !l es cierto. El apóstol Pablo mencionó 0celo por Dios? m"s no conforme a conocimientoexacto1 Rom. ;F7C/. *Bu! clase de adoración acepta Dios &a 'iblia responde7 0Esto es excelente yacepto 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<7/.

El $erdadero cristianismo estimula a utilizar tanto el corazón como la mente para culti$ar la fe ueagrada al #reador. De hecho, el fundador del cristianismo, @esucristo, ense2ó ue debemos amar aDios, con 0toda nuestra menta, o intelecto, adem"s de con todo nuestro corazón y toda nuestra almaGateo CC79A/. En efecto, nuestra facultades mentales deben desempe2ar un papel fundamental enla $ida espiritual. #uando @es8s in$itaba a sus oyentes a reflexionar en ue les ense2aban, solíapreguntarles7 0Bu! les parece Gateo ;A7C=? ;<7;C? C;7C<? CC7:C/. De igual modo, el apóstol Pedroescribió a sus hermanos espirituales con el propósito de 0despertad sus facultades de raciocinioclaro1 C Pedro 97;/. El apóstol Pablo, el cristiano ue m"s $iajes misioneros realizó, exhortó a loscreyentes a utilizar su 0facultad de raciocinio y a probar por ellos mismos lo ue era la buena y laacepta y la perfecta $oluntad de Dios1 Rom. ;C7;,C/. +olo así, con un ex"men tan cuidadoso ycompleto de sus creencias, pueden los cristianos desarrollar la fe ue complace a Dios y ue lespermite afrontar las pruebas ue se presentan en la $ida -ebreos ;;7;,>/.0&os $erdaderos adoradores I dijo @es8s I adorar"n al Padre con espíritu y con $erdad1 @uan :7C9/.De ahí ue el apóstol Pablo escribiera7 0Por eso nosotros tambi!nUno hemos cesado de orar porustedes y de pedir ue se les llene de conocimiento exacto de su $oluntad en toda sabiduría ycomprensión espiritual, para ue anden de una manera digna de @eho$" a fín de ue le agradenplenamente1 #olosenses ;7, ;F/

9ear#! %he heart is more than treacherous than anything else and is desperate this constitutes aserious 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 personsecretely 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$idualcan also be of 0a double hear#34 trying to ser$e tNo masters or decepti$ily saying one thin NhilethinOing 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 judmentor discernment, inexperienced, foolish, lacOing in Nisdom and con$erting the inner person in deficientor prper de$elopment. %he inner man should gi$e serious attention to Nhat he really is deep doNninside. ( good Nay is to acuire accurate OnoNledge of 4od and of his Nays, another Nay is tomeditate 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. %heresult 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 orthoughs, denotating poNer or control o$er oneself, but specially in 0the last days1 lacO of self control isto be the one of the characteristics marOing those Nho Nould not be practicing true #hristianity, incontrast, spiritual man should apply the cancel registered C Pedro ;7=H< 0supply to your faith $irtue, toyour $irtue OnoNledge, to your OnoNledge selfHcontrol? to your self control endurance, to yourendurance godly de$otion, to your godly de$otion brotherly affection, to your brotherly affection lo$e.or if these things exist in you and e$en floN, they Nill procute you from being either inacti$e orunfruitful regarding the accurate OnoNledge of our &ord @esus #hrist1.

"hin;in) Abili#,! 3t is the ability to gi$e Nise and thoughful consideration to a matter, based onthoroughful consideration, the schemes, de$ices and foolish, ideas of NicOed men. %hus it safeguards

9



us from folloNing a Nrong course and associating Nith those Nho Nould influence us toNard bad, as ithelp us to see Nhat such action Nould lead to. isdom and thinOing ability safe guard us fromengaging in acti$ities leading to calamity and thus pro$e to be life to this soul.3t is based on through OnoNledge Pro$. =7C, <7;C/. %he information contained in the Pro$erbsenables indi$iduals to formulate Nholesome thoughts and ideas that can gi$e purpose full direction toour life. %hinOing ability safeguard us from folloNing a Nrong course and associating Nith those Nhoshould influence as toNard bad, as be engaged in acti$ities leading to calamity.

<no7led)e! Essencially, OnoNledge means familiarity Nith facts acuired by personal experience,

obser$ation, or study. Right OnoNledge is rather than gold. SnoNledge is based on a study of 4odQshandNorO, including his Nrritten Nord, from Nhich man can learn the di$ine Nill and purposes. %hespiritual man is carefully in not incurred 4odQs displeasure. +uch fear is the beginning of OnoNledgePro$. ;7A/ such godly fear puts one in position to gain accurate OnoNledge, but it is necessary toagree Nith the role that @eho$a has assigned to his son in the outNorOing of -is purpose is of suchimportance that it can be said of @esus 0carefully conceled in him are all the treasures of Nisdom andof OnoNledge #ol. C79/. 6nless a person exercises faith in @esus #hrist as 4odQs son, he cannotgrasps the real meaning of the +criptures and see hoN 4odQs purposes are NorOing out in harmonyNith Nhat he has foretold.

<no7led)e4 9o7 do 7e )e#- by being told, by obser$ing, by personal acuaintance or experience,by studing, but carefully Nith independent OnoNledge, because it can lead us to misery. Philosophyand $ieNs exist are 0falsely called1 OnoNledge; %im. >7CF/ %he recommended OnoNledge is about4od and his purpose C Peter ;7=/ %his in$ol$es more than merely ha$ing facts Nhich many atheistsha$e? a personal de$otion to 4od and #hrist is implied @uanc ;A79? >7><,>/.

<no7led)e4 :hereas ha0in)- 3nformation alone = might result in a feeling of superiority, ourOnoNing 0the lo$e of the #hrist Nhich surpassed OnoNledge that is OnoNing this lo$e by experiencebecause Ne are personally imitating his lo$ing Nays Nill balance and gi$e Nholesome direction to ouruse of any information Ne may ha$e gained I Efesios 97;. 3n all Nisdom and spiritualcomprehension #ol.;7? 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 tosee the entire matter and not just isolated facts. ( person Nith understanding is able to connect neNinformation to things he already OnoNs, it can be said that 0the understanding one OnoNledge is aneasy 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 anddiscerniment controls Nhat he says and is cool of spirit >Pro0 ?@-@B

Cau#ion in 5ainin) <no7led)e- Gan can increase or gain OnoNledge and Nisdom in many fields orNe may explore deeply some specialized field, and become more Oeenly aNare of hoN limited hisopportunities are to use his OnoNledge and Nisdom because of his short span life/ and because ofthe problems and bad conditions that confront and oppose us in imperfect human society, causing apainful sense of frustration.Educa#ion- %he imparting or acuisition 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$ation +lamo ;7;H9? Ec. ;7;CH;:/. :/Reproof and rebuOe +almo ;:;7=? Pro$. 7<?;A7;F/ %he 'ible gi$es limited comments in education of a secular nature. 3t Narns christians not toin$ol$e themsel$es in philosophies of men nor to taOe time to del$e into foolish and unprofitableuestions. 3t strongly counsel against mental intercourse Nith those Nho do not belie$e 4od and hisNord ;%im. >7CF,C;? ; #or. C7;9? 97;<HCF/

"eachin)- %he creati$e NorOs themsel$es teach that an allHNise 4od exists and they pro$ide field forin$estigation and obser$ation that to the present day has only been partially tapped @ob. ;C7AH/

10



@eho$a has taught human his name, purpose and laN, re$aling in the 'ible and ser$e as a basis, forcorrect 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 byboth belie$ers and unbelie$ers Gat. <7;? 7;;? ;C79</ officers sent to arrest him Nere impressedNith 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 Nithsimplicity, irrefutable logic, thoughtHpro$ocating uestions, striOing figures of speech and meaningfulillustration draNn from things familiar to his listeners.

@esusQs OnoNledge Nas enhanced by his ha$ing had an intimate relationship Nith his father and 4odbefore coming to the earth. %herefore he OneN 4od as no other man did, and this enabled him topro$ide authoritati$e teaching concerning his father I Gat. ;;7CA? @uan ;7 ;<.@esus Nas also throughly acuanted Nith 4odQs Nritten Nord. (dditionally, @esusQs perfect examplelent real force to Nhat he tought @uan ;97;=? Gat. C979/ 5ther aspect that made @esusQs teachingauthoritati$e and effecti$e Nere his understanding of man and his lo$ing concern for others. -is Oeendiscrniment Nas enhanced by moraculous OnoNledge of the bacOground and reasoning of othersGat. ;C7C=? &ucas >7<? @uan ;7:<? >7>;,>:? ;97;;/. @esus treated his listeners Nith understanding, hepatiently explained to them. (Nare of their limitations, he did not gi$e them too much information@uan ;>7:, ;C/. @esus promised them 0the helper, the holy spirit, Nhich the father Nill send in myname, that one Nill teach you all things 3 told you @uan ;:7C>/. Particularly Nould it open up to theirunderstanding Nhat they has pre$iously heard by not understood. +ince all 4odQs Nord Nas Nrittenunder inspiration C %im 97;>/, it alone contains the spVritQs teaching. %herefore, teaching that conflictNith 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 helpfor the inner man. e can achie$e obedience by simple hearing, becoming aNare of somethingthrough the auditory sense, doing the contrary it is o$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, isdependent upon recognition of that oneQs authority or right to asO or reuire the response indicated, asalso 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 fromNhom life deri$es and on Nhom life depends +almo =7 >H</. 'ecause he is the allHNise and (lmighty4od Nhat he says merits the utmost respect and (ttention. ( human father properly expects his Nordto be carried out by his children, and if a child is sloN to respond, the parent may say emphatically0Did you hear me1 %here is no substitute for obedience, no gaining of 4odQs fa$or Nithout it. %o fail toobey is to reject the Nord of @eho$a, to demostrate the one really does not belie$e, trust, or ha$e faithin that Nord and his source. -ence the one failing to obey is no different from the one practicingdi$ination or using idols Rom. >7;>/. e need to folloN Nith action Nhat Ne heard from 4od. %he lacOof response pro$es a lacO of belief or respect for the source of instructions Gat. C;7C<H9C/. %hosesatisfying themsel$es Nith only hearing and gi$en mental acceptance to 4odQs truth, but not doingNhat it calls for, are decei$ing themsel$es Nith false reasoning and recei$ed no blessing Gat. A7;=HC9/.

5bedience is a basic, a lifeHandHdeath matter, but by nature men are 0+ons of Disobedience1 and 0children of Nrath1 meriting 4odQs disfa$or because of our $iolations of his righteous standards. ailureto resist this inherent inclination to disobedience is the course of ultimate destruction IEfesios C7C,9?=7>H;; compare 4alatas >7AH.@eho$a 4od has mercifully pro$ided the means for combating sin in the flesh and for gainingforgi$eness of Nrong doing resulting from imperfection rather than from Nillful disobedience. 'y hisholy spirit, 4od supplies the force for righteousness that enables sinful men to produce good fruitage4al. =7;>HC:/. orgi$eness for sins come through faith in #hristQs ransom sacrifice and such faith initself 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 andassurance as to the blessing that obedience Nill bung -eb. ;;7;,>/. +o the obedience is moti$ated by

11





%he Oey Nord is recognizing #he need $or reconcilia#ion and accepting 4odQs pro$ision forreconciliation, namely the sacrifice of 4odQs son, the indi$idual must then repent of his sinful courseand con$ert, from folloNing the Nay of the sinful Norld of manOind, as Nell as peace of mind andheart.

9appiness! 3 called the inner needs to be in state of NellHbeing that is characterized by relati$epermanence, by emotion ranging from mere contentment to deep and intense joy in li$ing, and by anatural desire for it to continue. 3t this differs from mere pleasures Nhich may come about simplythrough 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 thatresults from the blessing of 4od.

9apiness4 :ha# is #he asis $or Real ! %he inner man understand that all happiness promised inthe 'ible are contingent upon a right relationship Nith 4od? all of them are realized on the basis oflo$e of 4od. %rue happiness cannot achie$ed apart from of obedience to @eho$". -is blessing isessential for happiness, as one his 0good gifts1 and perfect presents.%he things that contributes to true happiness are OnoNledge of @eho$", Nisdom from him, and e$enhis correction and discipline. %he inner man feels that true happiness stems from those things thatha$e to do Nith spirituality, the Norship of 4od, and the fulfillment of 4odQs promises. %hat isnecessary condition Nhich @esus said 0-appy are those conscious of their spiritual needs, since theOingdom of the hea$ens belong to them1.

Conscience! is a capacity to looO at oneself and render judgment about oneself, bears Nitness tooneself. #onscience is inherent in man, ha$ing been made part of him by 4od. 3t is an inNardrealization or sense of right and Nrong that exercises or accuse one. -ence, the inner man has tode$elop a conscience that judges. 3t is also can be trained by the thoughts and acts, con$ictions andrules that are implanted in a personQs mind by study and experience. #onscience can be a moralsafety de$ice, in that it imparts pleasure and inflicts pain for oneQs oNn good and bad conduct. (llpersons ha$e the faculty of conscience, and it is to this that the life course.#onscience must be enlighted. 3f not, it can be mislead. 3t is an unsafe guide if it has not been trainedin right standards, according to the truth. 3ts de$elopment can be Nrongly influence by localen$ironment, customs, Norship, and habits. 3t might judge matters as being right or Nrong by these

incorrect standards or $alues. 5nly a conscience properly trained by 4odQs Nord can correctly assessand set matters of life throughly straight. %he inner man must constantly stri$e for an honestconscience in all things, and committing no offense against 4od and continually steered andcorrected his course of life according to #hrist teaching. 6ntrained conscience may be NeaO and itmay be easily and unNise suppressed or the person may become offended by the actions or Nordsof others, e$en in instances Nhere no Nrong doing may exist.

Conscience4 ad! 3t can be abused that it no longer is clean and sensiti$e. hen that happens, itcannot sound out Narnings or gi$e safe guidance. GanQs conduct is then controlled by fear ofexposure and punishment rather by a good conscience Rom.;97=/ Nhen a person Nith such aconscience cannot sense right or Nrong.

&o,! 3t is the expressness of inner feeling and the outNard manifestation by the acuisition orexpectation of good state of happiness, exultation. %he inner man enjoys his oNn NorOs at any time inhis OnoNledge of 4od. @esus also desired his folloNers to ha$e the same joy, telling them 0thesethings 3 ha$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 of4od 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( joyfulheart has a good effect on the countenance 0and1 a heart that is joyful does good as curer, says theNise 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 themultitudinous things of his creation.

13



&o,4 8alse or Non!las#in) ! @oy based on materialism is a false joy that is in error and Nill be shortHli$ed. (lso, a person rejoicing o$er the calamity of another, e$en of one Nho hates him, must accountto @eho$" 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, neitherNill 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 tohis uni$ersal so$ereignty. e 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 godlyde$otion I @esus #hrist I ; %im. 97;> 0-e Nas made manifest in flesh, Nas declared righteous inspirit, appeared to angels, Nas preached about the nations, Nas belo$ed upon in the Norld, Nasrecei$ed up in glory. @esus #hrist Nas the one man to manifest godly de$otion perfectly, in e$erysense, pro$ing that man in the flesh can maintain such de$otion, before his death, he said 03 ha$econuered the Norld1 also 0the ruler of this Norld is coming, and he has no hold on me. )ounrighteousness could be founded in him. -e could righty say to his enemy 0Nho of you con$icts meof sin %he solution to 0the sacred secret of this godly de$otion is so great and means so much tomanOind that it is to be proclaimed NorldNide. @esus #hrist himself is the basis upon Nhich #hristiansgodly 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 inorder to achie$e full godly de$otion. ( personQs aim, or objecti$e, in training himself is not to achie$eselfish materialism gain. 'ut there is gain to the one Nho is content Nith his portion of life. hocontinues 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 0isto come1.

"he Po7er o$ 5odl, De0o#ion! %he inner person must professing godly de$otion and recognize itspoNer to change his personality and must be true and genuine in folloNing godlines ; %im. >7;;?Efesios :7CFHC:/ -e must recognize that 4odQs ord is his expression of the Nay of 4odly de$otion

and so he must conform to its precepts. +ince godly de$otion is toNard 4od personality, his Nord adspirit Nill bourgeon to OnoN @eho$"Qs personality, intimatelly, and to become more liOe him Ito animitator 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$e 4od relies on his oNn ideas instead of adhering to the 'ible and ifhis teaching does not accord Nith godly de$otion and becomes 0mentally deceased1 practicing allsorts of NicOeness, hypocritically ha$ing a form of godly de$otion but they Nould be persons usinggodlines 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 usas good, behind the gentleness there is the strength of steel. GildHtempered man is a good teacher,

pro$iding easyHlearning manners and also generating great confidence and strength in thoseappealing him.Gildness of temper or spirit is not an attribute of one NeaO in character. @esus #hrist said 03 am mildHtempered and loNly in heart Gat. ;;7C? C #or. ;F7;/ es, @esus had the full poNer of his fatherbacOing him, and he Nas firm for Nhat is right? he used great freeness of speech and action Nhensuch Nas called for.%he mildHtempered person is such because he has faith and a source of strength. -e is not easilyunbalanced or caused to lose his good sense. &acO of mildness of temper is the result of insecurity,frustration, lacO of faith and hope, and e$en desperation. -e is open and $ulnerable to the in$asion ofany 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 thespirit 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 ofoneQs maOe up, or temperament, but let it be the secret person of the heart, in the incorruptible

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apparel of the uiet and spirit, Nhich is of great $alue, in the eyes of 4od. Gildness is indeed apersonality trait, primarily gained as a fruit of 4odQs spirit through accurate OnoNledge and applicationthereof, rather than just naturally inherited.3t is necessary to forsaOing of the old Nays of maliciousness and hatred and folloNing the neN Nayleading to spiritual life. Gildness Nill accomplish good Nhen dealing Nith a difficult situation or anangry person, breaOing doNn difficulty, Nhereas harshness Nould magnify thebad situation.3n the 'ible, meeOness is emphasized as oneQs mental attitude first, then toNard felloN creatures. orexample, it is Nritten7 %he meeO one Nill certainly increase their rejoicing in @eho$" himself1 3sa.

C7;/. GeeO persons are teachable I @eho$" 0Nill teach the meeO ones his Nay1 Psalm C=7/ I andthey are Nilling to endure disciple from the hand of 4od, though such is grie$ous at the time. -eb.;C7:H;;/ GeeOness causes persons to Nait upon @eho$" to right the Nrongs and injuries unjustlysuffered, instead of becoming heated up Nith anger Psalm 9A7<H;;/

Mee;ness! ( mildness of temper, Nithout haughtiness or $anity. %he mental disposition that enablesone to endure injury Nith patience and Nithout irritation, resentment, or $indicti$e retaliation. 3t is aclose 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 felloNcreatures. GeeOness person are teachableH @eho$a Nill teach the meeO ones his Nay I and they areNilling to endure discipline from the hand of 4od -eb. ;C7:H;;/. GeeOness causes persons to Naitupon @eho$a to right the Nrongs and injuries unjustly suffered, instead of becoming heated up Nithanger. ho is able to taOe criticism Nithout resentment.@esus modeled for us demonstrating meeOness by enduring all manners of personal injury Nithout aNord of complaint, e$en alloNing himself to be led to the slaughter as a lamb Nithout opening hismouth in protest ilip. C7=H<? -eb. ;C7C? (cts <79CH9=/ -e recommended himself to others as a meeOor mildHtempered person. (s 3saias foretold7 he Nas an anointed @eho$aQs spirit 0to tell good neNs tothe meeO ones and 0to teach the meeO concerning sal$ation.

Mee;ness rin)s ene$i#s! 4od thought us extending an in$itation specially to the meeO ones ofthe earth Nho has practiced -is oNn judicial decision. +eeO righteousness, seeO meeOness andprobably you may be concealed in the day of 4odQs anger. %here are other Nonderful promises

extended to such ones. or example 0the meeO ones themsel$es Nill possess the earth, and they Nillindeed find their exuisite delight in the abundance of peace Psalm 9A7;;/ 3n both in literal andspiritual 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 ofmind. 3t is not NeaOness but a state of mind that is pleasing to 4od. ( person can achie$e a state ofhumility by raising on his relationship to 4od, the inner man has to reasoning to throN aNay pride,acOnoNledge his mistaOes, set matters straight, and seeO forgi$eness.e may learn humility be being brought loN, humbled by experience than instead suffer humiliation indue 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 orboasting 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 before4od 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$e4odQs guidance. -umility Nill guide a person in the proper path and Nill bring him into glory, for it is4od Nhole exalts one and puts doNn another. 'efore a crash the heart of a man is lofty, and beforeseeOing glory is humility. -umility can aid one greatly in meeting the challenge of ad$ersity. 3fcalamities come humility enables a person to hold up and endure, as Nell as, to continue in 4odQsNays

9umili#, in &esus Chris#! -e said clearly and directly to his disciples 0hoe$er exalts himself Nill be

humbled and Nhoe$er humbled himself Nill be exalted1. During his fleshly and earthly life, findinghimself in fashion as man, he humbled himself and became obedient as far as death. -e said ofhimself 03 am mildHtempered and loNly in heart Gat. ;;7CF/.

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9umili#, :or;s $or Peace! -umility promotes peace. ( humbled person does not fight in order toestablish his supposed personal 0rights1 it reuires humility to Oeep the peace by putting into practice@esusQ counsel to forgi$e others their sins. (nd Nhen a person offend another it tests his humility toobey 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 promptone 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$idual far outNeight the feeling ofhumiliation also his humbled action further de$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 humilitycan become 0pupped up Nith out proper cause by his fleshly frame of mind in a selfHimposed form ofNorship and mocO humility, or se$ere treatment of the body, but they are of no $alue in combating thesatisfying of the flesh. Rom. ;:7;A? 4al. 97;F,;;/

alse humility can actually result in de$eloping haughtiness in the indi$idual for he may trend to thinOhe is righteous on his merit? or he may feel that he is accomplish his ends, not realizing that he cannotdecei$e @eho$". 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 euitable, fair, moderate, forbearing? it is adistincti$e feature of hea$enly Nisdom. %he inner man has to be reasonable Nith himself in dealingNith 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.isdom 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 acuire isabout 4od himself. %he SnoNledge of the most -oly one is Nhat understanding is. %his OnoNledgegoes 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 hisgreat name and a close relationship Nith him. ( OnoNledge of @eho$aQs ualities Nill deepen oneQsproper fear of 4od.

:isdom! Nisdom lays on sound judgment, based on OnoNledge and understanding successfully tosol$e problems, a$oid or a$ert dangers? attain certain goals, or counsel others in doing so. 3t is theopposite of foolishness, stupidity and madness Nith Nhich it is often contrasted. isdom implies abreadth of OnoNledge and a depth of understanding, these gi$ing the soundness and clarity andclarity of judgment characteristic of Nisdom. hile Nisdom is the prime thing. %he counsel is that Nithall that you acuire, acuire understanding Nhat it adds strength to Nisdom, contributing greatly todiscretion 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 $ieN into the underlyingcircumstances, condition and causes of problems. %hereby, he 0lets OnoNledge1 as to Nhatconclusions to draN, Nhat is needed to sol$e the existing problems.

:isdom is a Sacred Secre#4 5od6s! During manQs history on earth 4od foreordained and outline hishidden Nisdom contained in 4odQs dealing Nith, and promises to, his faithful ser$ants during manycenturies. %hus the importance to OnoNn the 'ible, his record Nith manOind.inally after more then :,FFF years, the Nisdom of the sacred secret Nas re$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$ens and the things onthe earth Efesios ;7<H;;/ 4odQs pro$ision of the ransom for the sal$ation of obedient manOind and his

purpose for a Singdom 4o$ernment, headed by his son and able to end all NicOedness, Nerere$ealed since 4odQs grand purpose is founded on and centered in his son, #hrist @esus 0has becometo 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$ation and life beattained (cts 97;=/.%he rebellion that broOe out in Eden presented a challenge to 4odQs Nisdom. -is Nise means forending that rebellion I Niping out its effects and restoring peace, harmony, and right order in hisuni$ersal familyHformed a sacred secret, the hidden Nisdom, Nhich 4od foreordained before thesystem 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$antsduring many centuries.

inally, 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 onthe earth1 0Efesios ;7<H;;/. 4odQs pro$ision of the ransom for the sal$ation of obedient manOind andhis purpose for a Singdom go$ernment, headed by his +on and able to end all NicOedness, Nerere$ealed. +ince 4odQs grand purpose is founded on and centered on his +on, #hrist @esus 0hasbecome to us Nisdom from 4od1 ; #or. ;79F/ 0#arefully concealed in him are all treasures of Nisdomand of OnoNledge1 #ol. C79/. %here is, therefore, no true Nisdom that fails in him @esus #hrist, thatdoes 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, thinOingability, experience, diligence, shreNdness, and right judgment. 'ut since true Nisdom begins Nith thefear of @eho$". %his superior Nisdom goes beyond ordinary Nisdom and includes holding the highstandards, manifesting righteousness and uprightness, as Nell as, adhering to truth. )ot all Nisdommeasures up to that superior Nisdom.-uman Nisdom is ne$er absolute, but is relati$e. isdom on a limited scale is attainable by manthrough his oNn efforts, through he must in any case use the intelligence Nith Nhich 4od initiallyendoNed man. Gan learns from obser$ation, and NorOing Nith, the materials of 4od creation. +uchNisdom may $ary in type and extend, liOe in the field of administrati$e judgment in go$ernment andbusiness, or extensi$e OnoNledge in some particularly fields of human science or research7sOillfulness 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 'ibleparticularly 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 inimperfect human society. hile human Nisdom produces $aried pleasures and proficiency thatbrought material Nealth, it could not bring true happiness or lasting satisfaction. %he Nise man diesalong Nith the stupid, not OnoNing Nhat Nill become of his possessions, and his human Nisdomceases in the gra$e. E$en liOe, 0true and unforseen occurrence1 might bring sudden calamity, lea$ingthe Nise Nithout e$en such basic needs as food Ecl. 7;;,;C/. ( person can be excessi$e in stri$ingto manifest Nisdom, pushing himself beyond the limits of his imperfect ability in a selfHdestructi$ecourse the Norld of manOind has de$elop a fund of Nisdom o$er the centuries I much of it trueNisdom 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. iseman 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$e 4od/are Norse of than stupid such assuming persons are too proud to accept correction.%o correct this unbalanced standing the man needs to fortify his understanding to acuire Nisdom.or example, a person may obey a certain command of 4od because he recognizes the rightness ofsuch obedience, and this is Nisdom on his part.. 'ut if he gets real understanding of the reason forthe command, the good purpose it ser$es, and the benefits accruing from it, his heart determination tocontinue in that Nise course is greatly strengthened Pro$. ;:799/. Pro$erbs C;7;; says that 0by one1Qsgi$ing insight to a Nise person he gets OnoNledge1 %he Nise person is happy to get any informationthat Nill grant him a clearer $ieN into the underlying circumstances, conditions, and causes ofproblems. %hereby he 0gets OnoNledge1 as to Nhat to do regarding the matter and OnoNs Nhat

conclusions to draN, Nhat is needed to sol$e the existing problem I #ompare Pr$. 7? Ecl. A7 C=.

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:isdom4 Di0ine! isdom in the absolute sense is found in @eho$" 4od, Nho is 0Nise alone1 in thissense Rom. ;>7CA? Re$. A7;C/ SnoNledge is acuaintance Nith fact, and since @eho$" is the #reator,Nho is 0from time indefinite to time indefinite1 Psalm F7;,C/, he OnoNs all there is to OnoN about theuni$erse, its composition and contents, its history till noN. %he physical laNs, and standards uponNhich men rely in their research and in$ention, and Nithout Nhich they Nould be helpless and ha$enothing stable upon Nhich to build, are all of -is maOing @ob 9<79:H9<? Psalm ;F:7C:? Pro$. 97;?@er. ;F7;C, ;9/ &ogically, his moral standards are e$en more $ital for stability, sound judgment, andsuccessful human li$ing.or all these reasons it is e$ident that 0the fear of @eho$" is the start of Nisdom1 Pro$. 7;F/. -e is

Nise in heart and strong in poNer. ho can shoN stubborness to him and come off uninjured @ob7:? Pro$. ;:;>/. 3n his mightiness he can inter$ene at Nill in human affairs, maneu$ering rulers oreliminating them, maOing his prophetic re$elation pro$e infallible Dan. C7CFHC9/.

:orld! can means ;/ humanOind as a Nhole, apart from their moral conditions or course of li$e C/ theframeNorO of human circumstances into Nhich a person is born and in Nhich he li$es, and in sense itis at times uite similar to the system of things, or 9/ the mass of manOind apart from @eho$aQsappro$ed ser$ants. (s Norld is regarded as that order of things Nhose center is man, attention is directed chiefly to himand Norld denotes manOind Nilling that order of things, humanity as it manifest itself in and throughsuch an order Gat. ;<7A/0orld1 is therefore closely linOed and bound up Nith manOind. %he inner man is illuminated usinglight in spiritual sense, but the Norld as being guilty of sin and needs a sa$ior to gi$e it life, thingsapplicable only to manOind, not to the inanimate creation nor to the animals. %his is the Norld that 4odlo$ed so much that he ga$e his only begotten son, in order that e$eryone exercising faith in him mightnot be destroyed but ha$e e$erlasting life. %his is the Norld Nhose in$isible ualities are already seenfrom the Norld creation onNard because they are percei$ed by the things made, from the creation ofmanOind forNard, for only Nhen manOind prepared Nith their minds on earth capable of 0percei$ingsuch in$isible ualities by means of the $isible creation Rom. ;7CF/. %his clear connection Nith theNorld of manOind also aids one in understanding Nhat is meant by the founding of the Norld, thebeginning of manOind, things related to human life and acti$ity not of the inanimated creation or theanimal 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.

orld is understood to include both $isible spirit creatures and $isible human creatures by therendering 0Ne are made a spectacle unto the Norld both to angels and men.

:orld- "he human sphere o$ li$e and i#s $rame7or;! a frameNorO of things that surround andaffect manOind has been build up on earth as manOind has groNn in number and in years ofexistence. hen @esus spoOe of a man as 0gaining the Nhole Norld but forfaiting his soul in theprocess, the e$idence meant gaining all the human sphere of life and human society as a Nhole couldoffer Gat. ;>7C>/. %he inner man must be alert against 0lo$ing the Norld Nith its Nay of life thatappeals to the sinful flesh C %im. :7;F? ; @uan C7;=H;A/ and it is necessary to identify 0the ruler of thisNorld 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 thetradition of men, according to the elementary things of the Norld and not according to #hrist? becauseit is in him that all the fullness of the di$ine uality dNells bodily 0stressing that they died together Nith#hrist toNard the elementary things of the Norld. %he elementary things include the philosophies abddecepti$e teaching based pre$aling on human standard, concepts, reasoning and mythology, allmundane of the human sphere, pertaining to the flesh, not hea$enly or spiritual.

:orld Aliena#ed $rom 5od! %he inner man should taOe a separated course of life, entering into4odQs relationship and its riches by being reconcilied to him. orld is used to signify all nonHchristianhuman society, regardless of race that hatred #hrist and his folloNers. 4od did not produce suchunrighteous Norld, it oNns its de$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 ofNrongdly persons, including those engaging in fornication, idolatry extortion and similar practices ;#or. =7H;9/ must Oeep themsel$es clean and unsppoted by that NorldQs corruption defilement, not

18



intering friendly relation relations, Nith it, lest they be condemmed Nith it. thye cannot be guided byNorldly Nisdom, Nhich is foolishness in 4odQs sight, neither it selfish and sinful acti$ating force. %husthrough their society faith conuer the Norld of unrighteneous human society, the Norld in the senseof human society alienated from 4od and in actual enmity toNard 4od, @esus shoNed that humanflesh is to sur$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, Nithintelligence. 3nsight is closely related to understanding, but there is a fine distention betNeen the tNoterms. 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 thinOingthrough a complex arrangement of thoughts resulting in a Nise dealing and use of good practicalcommon sense.@eho$" 4od gi$es insight to his ser$ants by pro$iding them Nith counsel and ad$ise that they can useto direct them and control their actions, be means of his Nord. %he inner man not only need to readthe 'ible, but most appreciate it so as to be moti$ated to do all that 4od directs. )eeded also is thehelp of 4odQs spirit, once acuired insight must be safeguard. 5ne can lose it by turning from 4odQsNays. 3nsight results in acuiring a clear picture of a matter and enables one to OnoN Nhat to doregarding the matter, Nhat conclusions to draN, Nhat counsel gi$e.3nsight can be displayed in $arious Nays, resulting in blessing both to the one Nho has it and to othersthat li$es Nith him and enables him to consider a$ailable information and as a result acuires aclearer picture of a matter.

9ope! 3t can mean trust, reliance, desire accompanied Nith expectation of Nhat is desired orpromise? something that is hoped for? or an object of hope, Nait for Nith eager expectation, becausethat Nhich is expected is not alNays desirable. %he 'ible shoNs that people of the Norld in generalha$e no real, solidly based hope. GanOind is going into death, and Nithout OnoNledge of a pro$isionfrom a higher source there is no hope in Nhat lies ahead. %hat is Nhy the apostle Paul informs#hristians that they, ha$ing the hope of resurrection, should not 0sorroN just as the rest also do Nhoha$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 abandonedthemsel$es to sensual enjoyment, conseuently the biblical expression fit them Nell 0let there beeating and drinOing for tomorroN Ne shall die1.

9opes4 9ope ! People of Norld ha$e some reasonable that they pursue, some of a commendablenature, rather, the inner man build his hope in 4od, in order to ha$e conseuencial effects or results.'ut minor, common, and normal human hopes there are bad ones. %hey are hopes that are NicOedlyentertained. 3n some instances these may appear to be fulfilled, but in actually they are realized onlyin 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$. ;F7C</. (dditionally, 0hen a NicOed one man dies hishope perished, and e$en expectation bases on poNerfulness has perished Pro$. ;;7A/. +o, selfishhope, and those based in a flase foundation of materialism, on lies, on Nrong dealing, or the poNer orpromises 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. or a true $ieN and properunderstanding of 4od, the inner man must OnoN that lo$ing Oindness and generosity are outstandingualities of 4od, and he becomes the reNarder of those earnestly seeOing him -eb. ;;7>/.

9ope is also essen#ial #o $ai#h! 3t is the groundNorO and basis for faith. 3n turn, faith maOes the hopebrighter and stronger, Ne should Oeep 4odQs promises as lo$e of 4od that has been poured out intoour 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 humanOinduntil @esus #hrist 0+hed light upon life and incorruption through the good neNs C %im. ;7;F/ 5ur hopeof e$erlasting life is solidly based and is something that can be confidently relied on. 3t is supported bytNo 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 0ananchor for the soul, both sure and firm. -eb. >7;AHCF/

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9ope Mus# be De0eloped and Main#ained! 3t reuires continued industrioness and the exercise offreeness of speech and 0boasting1 o$er the hope itself -eb. 97>? >7 ;;/. -ope is de$eloped byendurance under tribulation. %his leads to an appro$ed conditions before 4od from Nhom hopecomes Rom. =7CH=/ 3t is placed alongside faith and lo$e as one of the three ualities charactirizing#hristians.

9ope- uali#ies and ene$i#s! -ope is indispensable to the #hristians. 3t accompanies joy, peaceand poNer of -oly +pirit Rom.;=7;9/. 3t promotes freeness of speech in the approach to 4od for hisundeser$ed Oindness and mercy. 3t enables the #hristians to endure Nith rejoicing, no matter Nhat at

the conditions may be. -ope of sal$ation protect the mental poNer enabling the #hristians tomaintains integrity, the desire for expectation is so strong that despite se$ere trials and difficulties, Neare able to Oeep on Naiting patiently for the hopedHfor things Nith endurance Rom <7 C:,C=/. -opehelps also Oeep the #hristians in a clean Nay of life, because their hopes lies on 4od and #hrist, arepure and are closely allied Nith the greatest uality, lo$e, for one ha$ing the true lo$e of 4od Nill alsoha$e hope in all 4odQs promises.4enerally, laN exposed all as sinners before 4od, by maOing transgressions manifest, condemned allunder it to death. 3t exposed the imperfections of those under it. 4od foretold it Nas necessary to bringin 0a better hope1 through @esus #hrist, setting aside the laN and enabling those putting faith in #hristto draN near to 4od I -eb. A7;<,;.%he undeser$ed Oindness of 4od is further magnified in that the Nonderful hope that he opened up forthe spiritual man I the inner man I is also closely tied in Nith a hope for all manOind Nho desire toser$e 4od. Paul explains 0the eager expectation of the creation is Naiting for the re$ealing of the sonsof 4od. or the creation Nas subject to futility, not by its oNn Nill but through him that subject it on thebasis of hope that the creation itself also Nill be set free from ensla$ement to corruption and ha$e theglorious freedom of the children of 4od. @esus fulfilled that hope by his ministry, death, andresurrection. 'ut the great hope for manOind in general, both the li$ing and the dead, lies in theSingdom of #hrist. %hen manOind exercising faith Nill e$entually be released from the corruption ofimperfection and sin and Nill come to the full status of 0children of 4od, in his Nord H. %he 'ible I areall instructions and samples, so that all men may ha$e hope.

&us#ice! the maintenance or administration of Nhat is right in a fair and impartial Nay, and accordingto 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 justicePsalm 997=/ 4od guarantees that he Nill ne$er abandon his loyal one Psalm 9A7C</. @eho$" shoNsno partiality in dealing Nith his creatures, but he accepts and bestoN his blessing upon all thosefearing him and practicing righteousness (cts ;F799:,9=/. 3ndi$iduals and nations are punished orreNarded according to their acts Rom. C79H;;? Efesios >7AH? #ol. 97CCH:7C/ 4odQs justice is alsobalanced Nith mercy, thus pro$iding opportunity for men and nations to turn from their NicOed Naysand thereby escape the execution of his ad$erse judgment.4odQs Nisdom is far superior to that if imperfect humans, and man, not 4od, must learn the path of justice 3sa. :F7;:/. %hus man is in no position to judge 4odQs acts as just or unjust, but must learn toconform his thinOing to the standards of justice that @eho$" has re$ealed in his Nord. -e has alNaysrightly reuired that those desiring to gain his appro$al acuaint themsel$es Nith his standard of

justice and folloN it. &iOe 4od, his folloNers, must be impartially, as a failure in this regard is unjustand $iolates the laN of lo$e +antiago C7 ;H/. -oNe$er, the exercise of justice according to 4odQsstandards is not a burden? manQs happiness actually depends on it Psalm ;F>79 compare 3sa. =>7;,C/.%he proper exercise of justice by go$ernmental authority liOeNise contributes to the happiness andNellHbeing of its subjects compare Pro$. C7:/.

Ri)h#eousness! (ccording to its roots in -ebreN and 4reeO ha$e the thought of rectitude0uprightness1, indicating a standard or norm determinating Nhat is upright. Rightenousness isfreuently use in connection Nith a judge, or Nith a judgment gi$ing the term a someNhat legal fla$orhence, 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 righteousand at the same time Oeeps that content of meaning constant and unchanging. +ince, he is theunchanging 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 $aryfrom one time to another and from one person to another. 4odQs personal standard, his personality,and Nhat he is, as expressed in his Nords and Nays, remain e$er constant and hence pro$ide aperfect standard 0rocOHliOe1 in firmness and stability, Nith Nhich to measure the conduct of all hiscreatures Psalm C7;=? Eze. ;<7C=H9;? 997;AHCF/.3n the scriptures Ne may note that Nhich is 0good1 is contrasted Nith that Nhich is 0$ile1 @ohn =7C?Rom. 7;;/, 0NicOed1 Gat. =7:=? Rom. ;C7/, 0E$il1 Rom. ;>7;, and of course 0bad1 ;Pedro 97;;/.%he righteous one, on the other hand, is contrasted Nith the 0sinner1 I the uprighteous person GarOC7;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$ereign @ob 9A7C9? Psalm A;7;?<7;:/? in administrating and executing judment and justice Psalm 7<? <=7;;? C #or. 97/, in$indication of himself in judment Psalm =;7:? Rom. 97:,=/, and in $indication of his people Gic. A7/.4od himself is called 0the abiding place of reighteousness1@er. =F7A/. -e is therefore the Righteous5ne, and all righteousness on the pact of his creatures comes from their relationship Nith him. @eho$"abides by his oNn standard of righteousness Nithout de$iation. %herefore, his creatures can ha$e toutmost confidence in him. 5f him it is Nritten 0righteousness and judgment are the established placeof your throne1 I Psalm <7;:.Ri)h#eous :hile E+ercisin) Merc,! @eho$"Qs righteousness, justice, holiness and purity are suchthat no sin can condoned by him Psalm =7:? ; Peter ;7;=/. #onseuently he could not forgi$e thesins of manOind Nithout satisfying justice I in effect, Nithout a legal basis. 'ut through his undeser$edOindness he made this just arrangement by pro$iding his son as a sacrificial offering, exercise mercytoNard sinner Nho accept this arrangement.Ri)h#eousness4 See; 5od6s! @esus admonished his hearers7 0Seep on, seeOing first the Oingdomand righteousness, and all these other things Nill be added to you.1 mat. >799/. ( person needs toOeep seeOing the Singdom? he must desire that go$ernment and be loyal to it. -e must continually0maOe his mind o$er1 so that e$ery facet if his life is in accord Nith 4odQs righteousness Rom. ;C7C/.-e must 0put on the neN personality Nhich Nas created according to 4odQs Nill in true righteousnessand loyalty IEfesios :7C9,C:.e ha$e to alert all the time, not to ha$e a form of righteousness in our obedience to certain of thereuirements of the laN and traditions Nhose actually made the Nord of 4od in$alid. #onseuently, itis 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;? %ito97=/ %he men Nhom 4od called 0righteous1 in the biblical register Nere men Nho exercised faith in4od Nho did not trust in their oNn Nords bu bacOed up that faith by NorOs in harmony Nith hisrighteous standard Rom. :79H? +antiago C7;<HC:.4od is to judge the inhabited earth in righteousness by @esus #hrist, and he Nill create 0neN hea$ensand a neN earth1, in Nhich righteousness is to dNell (cts ;A79;? C Peter 97;9/. E$entual possessionof the earth is promised to the righteous? the NicOed are to be cleared out of the earth as 0a ransom1for the righteous, for as long as the NicOed are in control, the righteous cannot ha$e peace.0Ri)h#eousness4 "he reas#pla#e3! 'ecause the 'ible tell us, 0more than all else that is to beguarded, safeguard your heart, for out of it are the sources of life1, #hristian s need to ha$e on 0thebreastplate 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. ;A7/. %he heart needs much discipline and training. %he #hristiancan be assured of this course only by sticOing close to the +criptures, Nhich, the (postle Paul says,are 0beneficial for teaching, for repro$ing, for setting things straigh, for disciplining in righteneousness,that the man of 4od may be fully competent, completely euyipped for e$ery good NorO1Medi#a#ion! %he Oind of deep, concentrated thinOing in Nhich a person seriously reflect on pastexperiences, ponders and muses o$er current matters, or throughfully contemplates possible futuree$ents. 3n order to meditate properly, a person needs to be free from distractions, alone Nith histhroughts, so to speaO. %he meditation of the heart should be focused on benenfical things pleasing tohim and not on the de$ices of the NicOed I ilipenses :7 <, Pro$. C:7 ;,C.'y engaging in profitable meditation, one Nill not be inclined to gi$e foolish ansNers. e Nil beseriously thinO out these matters of importance, and as a result, the ansNers gi$en Nill be from theheart 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 thethings 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 OeepspeaOaing1 I Pro$. C:7C.@esus said to those hating him7 0hy are you reasoning theses things in your hearts GarO C7</. 5f allNho Nould 0suppress the truth in an unrighteous Nay1, the apostle Paul says7 0%hey became emptyHheaded in their reasoning and their unintelligent heart became darOened1 +uch meditation pro$esfatal 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$eysthe idea pf health, safety, soundness, Nelfare, frienship, and entirely of compleness. Peace alsomeans the ideas of NellHbeing, sal$ation, and concord in addition to the absent of conflict.

Peace4 Acquirin) ! @eho$a is the 4od of peace and the source of peace. 3t being a fruit of his spirit.or this reason treu peace can be had only by those Nho are at peace Nith 4od. +erioustransgressions put a strain on a personQs relationship Nith 4od and cause the indi$idual to bedisturbed. %hose Nho desire to seeO and pursue peace must there 0turn aNay from Nhat is bad, anddo Nhat is good. ithout rightenous, there can be no peace. #onseuently, that is Nhy the NicOedone cannot ha$e peace. 5n the other hand, peace is the possession of those Nho are fully mindHmaster to 4od, lo$e his laN, and heed his commandments. People actually li$e Nith no hope and areNithout 4od in the Norld. -oNe$er by means of #hrist @esus people are gi$en the opportunity tocome into a peaceful relationship Nith 4od 0upon earth peace among the men of goodNill I &uOeC7;:.4od is looOing among men 0friends of peace1 that is persons desiring to be reconciled to 4od. %hemajority of people fail to discern 0the things ha$ing to do Nith oeace1, e$identlyincludingrepresentance and acceptance of @esus, as the Gessiah e$en today. (ll men are sinners, inorder to enjoy peace Nith 4od, Ne need to accept @esusQ death as a ransom sacrifice cared for thisneeds. (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 theenmity, the laN of commandments cinsisting in decrees, that he might create the tNo people in unionNith himself into one neN man and maOe peace? and that he might fully reconcile both people in onebody to 4od through the torture staOe, because he had Oilled off the enmity by means of himself. (ndhe 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 tranuility that result from a #hristianQs preciousrelationship 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 hisheart and mind at rest ilp. :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 tomaintains peace ; %im. =7;9/. #hristian are counseled to pursue peace and to do their utmost to befound at peace Nith 4od.e 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$il, instructingNith mildness those not fa$orably disposed? as perhaps 4od may gi$e them repentance leading to anaccurate OnoNledge of truth, and they may come bacO to their proper sense out from the snare of theDe$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 allthe 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$eying ideas as bringing to completeness or fullmeasure, being full groNn, adult, mor mature, ha$ing attained the appropiate or appointed end,purpose or goal.Per$ec#ion- Impor#ance o$ Correc# ie7poin#! or correct 'ible understanding, the inner man, mistnot maOe the common error of thinOing that e$erything called 0perfect1 is so in an abslute sense, thatis, to an infinite degree, Nutout limitation. Perfection in this absolute sense distinguishes only the#reator. 'ecause of this @esus could say of his father 0)obady is good, ecept one, 4od1 GarO;F7;</. @eho$a is incomparable in his excellence, Northy of all praise, supreme in his superb ualitiesand 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 thatis, 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 ofperfection reuires that there be someone Nho decides Nhen completion has been reach, Nhat thestandards of excellence are, Nhat reuirements 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 righteouspurpose and interests. Rom. ;C7C.Per$ec#ion4 "he ible! %he +acred +criptures constitute a perfect message from 4od, refine, pure,and true @ohn ;A7;A/. %hrough thousand of years of copying ha$e e$idently brought some $ariationsfrom the original Nriting, these $ariations are admittedly $ery minor, so that, e$en if our present copiesand translations are not absolutely flaNless, the di$ine message con$eyed is.3ndi$iduals may find the 'ible a more difficult booO to read than many, one reuiring greter effort andconcetration? they may find much try do not understand. +ome critical persons may insist that, to beperect, the 'ible should be free of e$en superficial differences or Nhat appear, according to their

standards, to be to be inconsistencies. Gome of these, hoNe$er, detract from the perfection of the+acred +rcptures for the real gauge of its oerfection is its measuring uo to the standard of excellenceset by @eho$a 4od, its accomplishing the end or purpose that he, as its true author, appoint for it, asNell as its being free from falsehood C %im. 97 ;=H;A/. %he 'ibles is con$inging proof of its uelitiesas an ideal instrument of 4od to accomplish purpose, in this sense it is 4odQs perfect instrument formanOind.%he Nhole tenor of the +criptures, including the teaching of 4odQs +on, is to effect that the gaining ofunderstanding of 4odQs purpose, the doing of his Nill, and the attaining of sal$ation to life aredependent primeraly upon the indi$idualsQ heart Gat. ;=7<? &uOe < 7 =H;=? Rom. ;F7;F/. %he 'ible isuniue in its abilities to 0discern thoughts and intentions of the heart -eb. :7;C,;9/. 3t is clear fromthe +criptures that 4od has not made OnoNledge of imself to be acuire Nithout efforts Gat. A7 A,<. 3tis also e$ident that 4od has caused his purposes to be re$ealed to umbles one and hidden fromhaughty one, because to do thus came to be the Nay appro$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$ed bytime and test to be of superior Nisdom and strength compared to the theories, phylosophie, andreasoning of human detractors I ; #or. ;7 CCHC=? Pro$. ;7 C:,C=.aith remains an essential reuirement for the understanding and appreciation of 4odQs perfect ord.%he indi$iduals may feel that certain details and explanitions should be in the 'ible, re$ealing Nhy, inspecific cases, 4od ga$e appro$al or disappro$al or Nhy he tooO a particular course of action? theindi$idual also feel that other details found in the 'ible are superflous. et he should realize that if the'ible conformed to human standards or riteria, such as his oNn, this Nould not pro$e it di$inelyperfect. 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$e certain success1 in the fulfillment ofhis purpose. 3saias ==7 <H;;/Per$ec#ion and 8ree :ill! E$erything begins Nith the incompatible Nith perfection to ignore themeaning of the term, substituting a personal concept tha goes contrary to fact. 4odQs intelligentcreatures are granted free moral agency, the pri$ilege and responsibility of maOing a personaldecision as to the course they Nill taOe , so that our de$otion to 4od could be subject to test, not anautomatic, $irtuallu mechanical obidience by Norship and ser$ice that spang from hearts and mindsmoti$ated by genuine lo$e @ohn :7C9,C:/ 3f Ne ha$e lacO of ability to choose in this $ery importantmatter, Ne Nould not ha$e met 4odQs reuirements? 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. 4odcreated 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 aNrong fact that a perfect man could not taOe a Nrong course Nhere a moral, issue Nas in$ol$e, shouldNe not also logically argue tha an imperfect creature Nould not taOe a 0right course Nhere such moralissue Nas in$ol$ed es, some imperfect creature do taOe a right course on moral issues in$ol$ingobidience to 4od, e$en to suffer persecution rather than change from such a course? Nhile at thesame time others deli$erately engage in doing Nhat OnoNn is Nrong. %hus not all Nrong actions canbe excused by human imperfection and indi$idualQs Nill and choise are deciding factors. 3n the sameNay, it Nas not human perfection alone that Nould guarantee right action by the first man but rather,the exercize of his oNn free Nill and choise as moti$ated lo$e for his 4od, creator, and hea$enlyfather, and for Nhat Nas right. Pro$. :7C9.4odQs reuirements through human history ha$e shoNed into account our status of imperfection and

disbility, the NeaOness of the flesh, our inclination to commit error and Nrongs, ne$ertheless, Ne areable to manifest 0a complete heart1 toNard our creator. %hus, Nithin the limit possible for us to attain,our de$otion is completed sound satisfying the di$ine reuirements 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$eperfection are set forth as attainable by sinful humans. @esus told his folloNers 0you must accordintlybe perfect as you hea$enly father is perfect Gat. =7:</. e can get this through de$eloping true lo$e,trying by all means to be in union Nith 4od, obser$ing the ord of his son and lo$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 toobserb 4odQs commendments and Nhat Ne are doing please our father. (nd Ne are therefore free in

our expression and petitions to @eho$a. e are going to feel Nithout under rectriction by 4od as toNhat Ne are pri$ileged to say or to asO for. (s a child does not fear to asO his lo$ing parents foranything, so the #hristian in Nhom lo$e is fully de$eloped is sssure that 0no matter Nhat it is that NeasO according to his Nill, he hears us1.Per$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? heexperienced human limitation? he became tired, thirsty, and hungry? he Nas mortal Gat. :7 9>H9?@ohn :7>,A? Gat. :7C? GarO ;=7 9A, ::,:=/. 4odQs purpose Nas to use his son as his -igh Priest inbehalf of manOind. %hough a perfect man, @esus, has to be 0made Perfect1 for such position,completely filling the reuirements, his father set, being brought to the appointed end or goal. %hereuirements called for his becoming 0liOe his brothers1 in all respects1, enduring suffering, learningobedience under test, thus @esus Nould be able to +ympathize Nith our NeaOness, as one Nho hastested 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 ourfaith, this faith in this perfect sense 0arri$ed through him, Nho thereby pro$ed to be the leader, pioneeror chief agent of our fait. -e continues to be the perfecter of the faith of his folloNers from hishea$enly psosition, by pouring doNn holy spirit on them at Pentecost and by importing re$elation thatprogressi$ely filled out and de$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 thisperfected 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 inhea$en, also upon earth, this planet is due to experience the full force and effect of the execution of4odQs purposes Gat. >7;F/. %he NicOed system under the control of +atan Nill be destroyed . (llfaults and defects Nill be remo$ed from sur$i$ors Nho continue obedient to demostrate faith, so thatNhat remains meet 4odQs standards of excellence, completeness, and soundness to aid in the mentaland spiritual uplift and health of the people $ieN by the prophetic picture of Re$. C;7 ;H=. or obedientthis 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$er, as person often assume. %he animal Oingdom Nhich is the product of @eho$aQsperfect acti$ity, contains enormous $ariety. Perfection of the planet Earth is liOe Nise not incompatible

Nith $ariety, change, or contrast? it alloNs for the simple and the complex, the plain and the fancy, thesour and the sNeet, the rough and the smooth, the meadoNs and the Noods, the mountains and the$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 97;/, in deed doingNrong &e$. CF7CF? C #or. ;C7 C;/ or failing to do Nhat should be done )um. 7;9? @as. :7;A/, or inmind or heart attitute Pro$. C;7 :? compare also Rom. 97 H;<? C Peter C7 ;CH;=/, in the general sensesin means missing or failing to reach not merely physical objects or goals, but also moral orintellectual goals or marOs. Pro$. <79= says the one finding godly Nisdom finds life, but the 0onemissing Nisdom is doing $iolence to hus soul1, leading to death. es, lacO of faith in 4od is a majorsin, shoNing, as it does, distrust of him or lacO of confidence in his ability to perform -eb. 97;C, ;9,;<, ;/. 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 4odQspurpose 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$enly father. %o be otherNise Nould beto contradict and reproach the di$ine parenthood of 4od I Gal. ;7>.@esus shoNed that only folloNing 4odQs examples in lo$e and on mercy could his disciples pro$ethemsel$es sons of their father Nho is in the hea$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, inall these aspects. %he 'ible clearly stress 4odQs original pupose that man should be in harmony Nith4odQs 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$.97;;,;C? C97;=,;>? Efesios =7;? -eb. ;C7 :H>, H;;/.Sin - "he In#roduc#ion ! %o understand this Ne need to read the 'ible Nhere the di$ine messagesfrom 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 hisbusiness or practice1 re$eals himself to be a 0child1 of the (d$ersary, spiritual offspring reflecting theualities of his 0father1. +ince culti$ation of Nrong desire to the point of fertility procedes the 0birth ofsin1 @as. ;7;:,;=/, this de$iation of righteousness and experiencing disaffection toNard 4od can leadus 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 hisdisciples pro$e themsel$es sons of their ather Nho is in the hea$en Gat. =7:9H:=? &uOe >79CH9>/%his reuires manQs obedience and submision to the di$ine Nill, Neather that Nill is con$eyed in theform of an express commandment or not.%he sinning process starts Nith improper desire, instead of reacting in utter disgust and righteousindignation, start to conform oursel$es to the Nays, standard and Nill of the opposer, Nho contradictedour creator, and then re$ealing the sins that ha$e been born in our heart and mind I Gat. =7CA,C<. eha$e to be alert in not decei$ed by the Norld, thus conforming to its Nays and therefore 0missing themarO1, fail to act in 4odQs image and liOeness, not reflecting 4odQs glory, and, in fact, insults ourhea$enly father.Sin4 E$$ec#s o$! it puts the man out of hamony Nith his creator. 3t thereby damaged not only ourreltion Nith 4od but also our relations Nith the rest of 4odQs creation, including damage to manQs oNnself, to his mind, heart, and body. 3t brough conseuences of enormous e$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 madeimpossible his concealing his sinful state from his creator. @eho$a 4od maintained his holiness, he justly imposed the sentence of death on them all7 Rom. ;=7;C states that 0through one man sinentered into the Norld and death through sin, and thus death spread to all men because they had allsinned1 %his implies a progressi$e rather than a simultaneous efect on (damQs descendants, as aresult of the recognized laN of heredity. (dditionally, the apostle goes on to speaO of death as rulingas Oing 0from (dam doNn to Goses, e$en o$er those Nho nad not sinned after the liOeness of thetransgression by (dam Rom. =7;:/. hen (dam sinned, it Nas of his oNn free choice, as a perfecthuman, Nho Nas free from disabilities. or all of (damQs descendants to be held accountable asparticipants in (damQs personal sin Nould reuire some expression of Nill in their parts as to ha$inghim 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 lifesource? his offspring Nould inecapably enherit not merely physical characteristics but also peronalitytraits, including the inclination toNard sin ; #or. ;=7CC, :< , :/. PaulQs Nords also point to thisconclution Nhen he says that 0just as through the disobidience of the one man (dam/ many Nereconstitued sinners, liOeNise also through the obedience of the one person #rist/ many Nill constitutedrighteous Rom. =7;/ exercising faith in that pro$ision aand become reconciled to 4od @ohn 979>? (cts 97;/, and by being born in (damQs line allHmen ha$e come under 0the laN of sin and of death1Rom. <7C? ; #or. ;=7C;,CC/.+in, Nith death, has 0ruled as Oing1 o$er manOind, ensla$ing them, this sla$ery being one into Nhichthey Nere sold by (dam Rom. =7;A,C;? >7>, ;A? A7;:? @ohn <7 9:/. %hese statements shoN tha sin is$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 inheritfrom (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





breaOing a laN. 3t also can mean a 0stepping aside1, by passed or passed beyond 4odQs Nords.%ransgression could end in 0re$olt1 Nhich as turning aNay from, or rejection of, the laN or authority ofanother. +imilarly, Nillful transgression, then, amounts to rebellion against 4odQs paternal rule andauthority.Sin- "respass! 3t means 0a fall beside1, hence a false step Rom. ;;7;;, ;C/ or blunder, a0trespass1Efesios ;7A? #ol. C7;9/. (damQs sin in eating the borbidden frruit Nas a 0transgression1 inthat he o$ertepped 4odQs &aN? 3t Nas a 0trespass1 in that he fell or made a false step instead ofstanding or NalOing upright in harmony Nith 4odQs righteous reuirements and in support of -isauthority. %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 beproperly be termed 0sinners1 by nature. 'ut ins the +criptures 0sinners1 usually applies in a morespecific 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 ninetyHninerighteous ones Nho ha$e no need of repentance1, he Nas e$idently using these terms in a relati$esense I &uOe ;=7,;F? compare Nith &uOe =79C.%he +criptures also shoN that 4od $ieNs manOindQs Nrondoing as $arying in degrees of gra$ity74roos sinner, great sinner. +ince sin is an affront to 4odQs oNn peson, he is not indifferent to it? as itsgra$ity increases, his indignation and Nrath are understandably increased Rom. ;7;</ .Sin- 9uman :ea;ness and I)norance! @eho$a taOes into account the NeaOness of imperfect mendescended from (dam, so that those sincerely seeOing -im can say, 0-e has not done to us e$enaccording to our sins? nor according to our erros has he brought upon us Nhat Ne deser$e1. %he+crptures shoN the Nonderful mercy and lo$ing Oindness that 4od has displayed in his patientdealing Nith men of flesh Psalm ;F97C, 9, ;FH;</. -e also taOes into account ignorance as acontributory factor in sins ; %im. ;7;9? compare &uOe ;C7:A,:</. %hose Nho Nillfully reject theOnoNledge and Nisdom 4od offers, 0taOing pleasure in righteousness1 are not excused C %hesal.C7H;C? Pro$. ;7CCH99 they 0shut their eyes to the light and forget their earlier cleansing from sins I CPeter ;7;.Sins6 Remission! @eho$a in effect 0credits1 righteneous to the account of those li$ing according tofaith. 3n so doing, 4od correspondingly 0co$ers o$er1, 0Nipes out1, or 0blots out1 the sins that NouldotherNise be charged agisnt the account of such faithful ones(cts 97;, Psalm 9C7;C/. @esus #hrist,thus liOened 0trespasses1 and 0sins1 to debts1 compore Gat. >7;:? ;<7C;HC=? &uOe ;;7:/. %hough theirsins 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$ingHOindness Nhile yet maintaining hisperfect justice and righteousness is considered under Ramsom.Sin- "rue <no7lede rin)s 5rea#er Responsibili#,! #onsidering @ohn 7 9H:;, @esus said the@eNs of his day ha 0noExcuse for 0their sin1 because they Nere Nitness of the poNeful Nords andNorOs proceeding from him as the result og 4od +pirit on him @ohn ;=7CCHC:? &uOe :7;</. %hoseNho, either in Nord or their course of action, Nillfully and OnoNingly blasphemed 4ods spirit thusmanifested Nould be 0guilty of e$erlasting sin1, Nith no forgi$eness possible Gat. ;C7 9;,9C? GarO97C<H9F? @ohn ;=7 C>? ;>7A,</.-ebreos ;F7 C>,CA states that if Ne practice sin Nillfully after ha$ing recei$ed the accurate OnoNledgeof the truth, there is no longer any sacrifice for sin left, but there is a certain jealousy that is going toconsume those in opposition.Sin4 Sin)le4 ersus Prac#ice o$ 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 beingmislead, but he 0does not carry on son,1 continuing to NalO in it I ; @ohn 97 ,;F? compare ; #or. ;=799,9:? ; %im =7CF. ( good Nay to be aparted from doers of practicing sin, is by a$oiding theassociation Nith Nrong doers, to maintained outside the symbolic city 0'abylon the 4reatW, thereforenot 0recei$e part of its plagues1. %imothy Nas rned by apostle Paul against being 0a sharer in the sinof others ; %im. =7CC/. %hus means for us to sa$e oursel$es not bearing any measure if theresponsibility 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 =H? -eb. ;97;A/. 'ecausee$erythings that exists is his creation. %hus, @eho$a $ieNs some sins as more directly against his oNnperson, sins such as idolatry, faithlessness, disrespect for sacred things, and all forms al false

Norship.Sinnin) A)ains# One6s O7n od,! 3n Narning against fornicator. Paul states that e$ery other sinthat men may commit is outside his body, but he that practice fornication is sinning against his oNn

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body ; #or. >7;</. %he fornicator Nrongly and sinfully become one flesh Nith another, Nho is often aharlot. +ince no other sin can thus separate of the body of the #hristian from union Nith #hrist andmaOe it 0one1 Nith another, this e$idently Nhy all other sins are here $ieNed as 0outside oneQs body1.ornication can also result in incurable damage Nith deadlyl deceases to the fornicatorQs oNn bodySin mus# be a0oid! %hose Nho pursue righteousness by faith can a$oid carrying the 0hea$y load1that sin brings, the loss of peace of mind and heart, the NeaOness of spiritual sicOness Psalm 9<7 9H>,;<7:;7:/ &o$e of 4od and of neighbor is a principal means for a$oiding sin, Nhich is laNlessness, forlo$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$e as to the spirit from the standand pointof 4od1, desisting from sin ; Peter : 7;H>/ and producing the righteous fruitage of 4odQs spirit in placeof the NicOed fruitage of the sinful falesh 4al. =7 ;>HC>/. es, Ne can this gaining freedom from siQsmastery I Rom. >7 ;CHCC.-a$ing faith in 4odQs sure reNard for rightenousness -eb. ;;7 ;,>/, one can resist the call of sin toshare its temporary enjoyment -eb. ;;X C:HC>/. +ince 04od is not one to be mocOed1, a personOnoNs the inescability of the rule that 0Nhae$er a man is soNing, this he Nill also reap1 and he isprotected against the deceitfulness of sin 4al. >7A,</. %he person Nho mo$es hastily Nithout firstseeOing OnoNledge as to his path Nill 0miss the marO1, sining Pro$. ;7C/. 3t is the Nise course toa$oid assication Nith those practicing false Norship and inmorally inclined persons, for these entrapone in sin and spoil useful habits IPro$. ;7;FH;? Ecl. A7C>? ; #or. ;=7 99,9:.Gan needs to use his intelligence in beha$ing himself in a Norld full of sinner and NicOed influence ofthe ather of &ies, +atan, it is necessary to use his ample latitude to display his indi$iudal personalityand preferences, folloNing the guiding rule to lo$e 4od and your neighbor.5odl, De0o#ion is a Sacred Secre# ! re$erence, Norship, and ser$ice to 4od, Nith loyalty to hisuni$ersal so$ereighty, toNard that Nhich is genuinely holy and righteous. %he 'ible use of theexpression 0godly de$otion1 refers to de$otion Nith loyalty to @eho$a 4od personally. %he primeexample of 4odly de$otion is @esus #hirst. %he coming of 4odQs son to earth and his integrityHOeepingcourse ga$e the ansNer, re$ealing the solution to the +acred +ecret, he is the perfect example ofconduct manifesting godly de$otion in the fleash can maintains such de$otion, until the end of hisearthly course, @esus Nas 0loyal, guidless, undefiled, separated from the sinner -eb. A7C>/. )o flaNcould be found in his integrity, to accuse hem before 4od. -e said, before his death7 03 ha$econuered 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 ho of youcon$icts me of sin @ohn <7:>/.5odl, De0o#ion6s "rainin)4 7i#h Con#en#men#4 is Essen#ial! 3t is necessary strenous training onthe part of the #hristian in order to achie$e full godly de$otion. ( personQs aim, or objecti$e, in traininghimself 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$ing. 3t also hold promise of the life that0is to come1 ; %im. :7A,</ +o, it is also necessary to add to our endurance godly de$otion, accoridngC Peter ;7 =, >.5odl, De0o#ion and i#6s Po7er! ( person proffesing godly de$otion must recognize its poNer tochange his personality and must be true and genuine in folloNing godlines ; %im. >7;;? Efesios :7CFHC:/. -e must recognize that 4odQs ord is his expression of the Nay of 4odly de$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 moreand more the fine ualities of 4od C #or. 97;</. 3f anyone Nho professes to ser$e 4od rules on hisoNn ideas istead of adhering to the 'ible and if his teaching does not 0accord Nith 4odly De$otion1?this failing to reflect the techerQs de$otion to 4od, he becomes 0mentally disead1, becouse PaulNarned about ungodly one Nho proffessed de$otion de$otion to 4od, shunning empty speeches that$iolate Nhat is holy and practice are sorts of NicOedness, hypocritically haing a form of 4odlyDe$otion but pro$ing dalse to its poNer C %im. C7;=,;>? 9 ;H=/. %here are persons using godness formaterialistic or sensual gain. %heir hypocrisy is re$ealed in their practice of acts of loose conduct.In#e)ri#,! moral soundness, completeness, oneQs being blameless and faultless. 'iblical usage andexamples emphasize unbreaOable de$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 therighteousness of 4odQs se$erignty o$er all his creatures, his right to reuire 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 besettled merely by the exercise of poNer, as by 4odQs inmediately crushing +atan and the human pairour of existance. %his fact is an aid in understanding Nhy NicOedness and its author, +atan, ha$ebeen alloNed to continue so long. +atanQs challenging statement is @obQs case shoNed he held theposition that all persons could drNan aNay from 4odQs side, that none ser$ed out of a purily unselflishmoti$e. %hus humans ha$e the remarOable pri$ilege of contributing to the $endication andsantification of 4odQs name.+ince all men are imperfected and unable to measure up perfectly to 4odQs standards, it is e$identthat their integrity does not mean perfection of action or of speech. Rather, the +criptures shoNs it

means Nholeness or completeness of heart de$otion. 3ntegrity is therefore not restricted to anyoneaspect of human conduct? it does not apply just to matters ob$iously religious for 4odQs ser$ants is aNay of li$e in Nhich the indi$iudal 0NalOs1 constantly, searching to OnoN @eho$aQs Nill Psaml ;;7 ;H9/, according to the integrity of our hearts, NalOing in a faultless Nay, under all conditions and at alltimes. %he integrity Oeeper, speaOing the truth in his heart Nith a delighful soul, for all hearts @eho$a issearching, and e$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 toabandon his righteous course. eather is sicOness or in distressful ad$ersity, a person must 0holdfast his integrity as did @ob, no matter Nhat the cost. I @ob C79.+uch an integrityHOeeping course is possible, not by the indi$idualQs personal moral strengh, but onlythrough deep, faith and trust in @eho$a 4od and his sa$ing poNer. 4odQs promise is that he Nill be a0shield1 and 0stronghold, guiding the Nay of those NalOing in integrity Pro$. C7 >H<? ;FHC/. 'ecausehour constant concern for gaining 4odQs appro$al brings stability to our li$es, enable us to folloN astraight course to our goal Pro$. ;;7=? C<7;</.3n the +criptures @eho$a 4od assures that he is aNare of the life of the faultless person andguarantees that such a personQs inheritance Nill continue, his future Nill be peaceful, and he Nillcontinue into the possesion of good @ob 7CFHCC? Pro$. C<7;F/. @esus #hrist ga$e the first example ofintegrity and supreme trust in his hea$enly atherQs strengh and care. 3n tegrity is embarced in thecommandment @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 0ou must accordingly be perfect, as yourhea$enly ather is perfect Gat. =7:</, also stressed a completeness of oneQs de$otion torighteousness.@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$ingly attaches itself to an object until its purpose in connection Nithobject is realized. 3t in$ol$es a right relationship Nith 4od. 3t includes the though of de$otion andfaithfulness, but the best Nay to determine the fullmeaning of the 'ible terms for loyalty is to examinetheir 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$oted to righteousness and Nho exercisesunbreaOable lo$ingHOindness toNard those Nho ser$e him. Please Re$. ;=7 9,:. 'ecause @eho$aQsloyalty to righteousness and justice, as Nell as his lo$e for his people, promts him to taOe needed judicial action, an angel Nas mo$ed to say7 0ou, the 5ne Nho is and Nho Nas, the loyal one, arerighteous, because you ha$e rendered these decisions I Re$. ;>7=. %hough -e is loyal to hisco$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$e his loyal ones to time indefinite they Nill certainly be guarded I Psalm 9A7 CA,C<. %hose Nhoare loyal to @eho$a can count on his closeness and his help to the $ery end of their faithful course,and they can rest in full security, OnoNning that he Nill remember them no matter Nhat situationarises. -e guards their Nay, their li$es or souls. es those Nho are loyal to him can rely fully on him.Da$id, in prayer, asOed for 4odQs help and said7 0ith someone loyal you Nill act in loyalty? Nith thefualtless, mighty one you Nill deal faultlessly C +am. CC7C>/. @esusQs &oyalty.H @esus Nhen on earthNas greatly strenghthened in the OnoNledge that 4od had cause to be foretold of him that, as 4odQschief loyal one 0his soul Nould not be left in sheol1.+ummarizing, @eho$a reuires loyalty from his ser$ants they must copy him Efesios =7;;/. %heapostle Paul tells #hristians that they should put on the neN personality Nhich Nas created accordingto 4odQs Nill in true righteousness and loyalty Efesisos :F7C:/. %herefore, loyalty is an essentialuality if a men is to ualify for special ser$ices in the congregation of 4od.

Sacre# Secre#! +omething that originate Nith 4od, is Nithheld until his oNn time and is re$ealed onlyto 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 ata time appointed by 4od, and to those only Nho are illuminated by -is +pirit, as thruth re$ealed.%he sacred secrets of 4od and other 0misteries1 of the 'ible, such as that 'abylon %he 4reat, aretherefore things, not be Oept secret fore$er, but to be re$lea$ed by @eho$aQs 4od in his oNn time tothose Nho looO for him and to Nhom he chooses to re$eal them. %he apostle Paul discusses thisaspect of matters at ; #or. C7 >H;>. %here he speaOs of the 0scared secret1 of 4od as 0hiddenNisdom1, re$lealed through 4odQs spirit to his #hristian ser$ants. 3t is something that the spirit of theNorld or the human Nisdom of physical men cannot fathom but that is spoOen and understood bythose 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$en bu to those outside allthings occur , in order that, though looOing, they may looO and yet not see, and, though hearing, theymay hear and yet not get the sense of it, nor e$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 itsecret, but to gi$e it the Nidest possible proclamation and publication. %his is re$ealed, as noted in theforegoing, by the 'ible use of terms such as 0preached1, 0made OnoNn1, 0manifested1, and laso0declaring1, 0speaOing, in connection Nith 0the sacred secret of the good neNs1. %rue #hristinasexercised the greates $igor in telling this good neNs containing the understnading of the sacred secretto 0all creation that is under hea$en ; #or. C7;? Efesios >7;? #ol. W. C9? :7 9,:/, because thesensibility 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 inspiresprophesying1 0the sacred secret of 4od1 must center around #hirst, the Sing #ol. C7C? Re$. ;7;F/. (ll 0the sacred secrets1 of 4od ha$e to do Nith his Gessianic Singdom Gat. ;97;;/. %he apostle PaulNrites 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$ine uality dNells bodily I #ol. C7 C, 9, .Paul explains that this sacret secret is hidden Nisdom foreordained by 4od began Nith @eho$aQsoNn prophecy at 4enesis 97;=. or centuries men of faith looOed forNard to the 0seed1 of promise todeli$er manOind from sin and death, but it Nas not clearly understood just Nho the 0seed1 Nould beand just hoN 0this seed1 Nould come and bring deli$erance. 3t Nas not until #hrist came and 0shedlight upon life and icorruption through the good neNs 0that this Nas made clear C %im. ;7;F/. %hen theOnoNledge 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 sacredsecret of the #hrist. (t Ephesians ;7 H;; he speaOs of 4odQs maOing OnoNn 0the sacred secret1 of hisNill, and says7 03t is according to his good pleasure Nhich he purposed in himself for an administrationat the full limit of the appointed times, namely, to gather all things together again in the #hrist, thethings in the hea$ens and the things on the earth. es, in him, in union Nith Nhom Ne Nere alsoassigned as heirs, in that Ne Nere, foreordained according to the purpose of him Nho operates allthings according to the Nay his Nill counsels. %his 0sacred secret1 in$ol$es a go$ernment, theGessianic Singdom of 4od the things in the hea$ens 0to Nhich Paul refers, are the prospecti$e heirsof 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 youmay OoN hoN you ought to conduct yourself in 4odQs household, Nhich is the congregation of theli$ing 4od, a pillar and support of the truth. %his congregation of the li$ing 4odQs had the truth, and it

OneN accuretely the mystery, or 0the sacred secret1, of true godly de$otion, and the congregation hadnot only the form but also the poNer of such godly de$otion. constrast C %im. 97=/. -ence, it could bethe 0pillar and support of the truth1 in the mids of a Norld of error and false religion, on the mysteries1secret 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 thisNould 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$ied up inglory ; %im. 97;>? >7;>/. #hrist Ys course of godly de$otion benefit manOind and $indicate and exalts@eho$aQs name. %he +acred +ecret1 comes to finish, upon the bloNing of Nhich the announcement ismade in hea$en7 0%he Oingdom of the Norld did become the Singdom of our &ord and his #hrist, andhe Nill rule as Sing fore$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 0eather you are eating ordrinOing or doing anything else, do all things for 4odQs glory I ; #or. ;F79;.

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3n the paast, @eho$a 4od did outline a certain Nay of approach in Norship, including sacrifice, apriesthood, and a material sanctuary. %his, hoNe$er, had only 0a shadoN of the good things to come,but not the $ery substance of the things1 -eb. ;F7;/. %he primary emphasis has alNays been onexercising faithHdoing the Nill of @eho$" 4odH and not on ceremony or ritual X Gat. A7C;? @as. C7;AHC>.orship to @eho$" compel us to do his Nill as persons exclusi$ely de$oted to him. %herefore, for anindi$idual to engage in any ritual or act of de$otion toNard any other gods signified his abandoningtrue Norship. 5ther Nay to Norship is through do obeisance indicating oneQs re$erence and gratituteto 4od and submission to his Nill. %hus, Nas common to boNn doNn Nhen praying or offeringsacrifice in old 3srael.

%he great teacher, @esus,cleared up our mind on this issue Nhen he refused to render an act ofobeisance to the De$il Nhen he offered @esus all the Oingdoms of the Norld and their glory and said704o aNay, +atanL or it is Nritten, Y 3t is @eho$a your 4od you must Norship, and it is to him alone youmust render sacred ser$ideQ1 Gat. :7;F/.+imilarly, Norship, obeisance, or boNing doNn to the 0Nild beast1 and its 0image1 is linOed Nithser$ice, for the Norshippes are identified as supporters of 0the Nild beast1 and its 0image1 by ha$ing amarO either on the hand Nith Nhich one ser$es/ or on the forehead for all to see/. +ince the De$ilgi$es the Nild beast its authority, Nirshiping the Nild beast means, in reality, Norshiping or ser$ing theDe$il I Re$. ;97:, ;=H;A? ;:7 H;;.orship is closely associated Nith 4odly De$otion, apart from the ungodly Norld, marOed by genuineconcern for the poor. #hristians must render 04odHre$ering1 in e$ery co$enient occasion amongpeople through free of speech of his Oingdom Nhich is other Nay to Norship him.:orship "ha# Is Accep#able #o 5od! @eho$a 4od accepts only the Norship of those Nho comportthemsel$es in harmony Nith his Nill mat. ;=7? GarO A7A/. %o a +amaritan Noman #hrist @esus said70%he hour is coming Nhen neither in this mountain 4erizim/ nor in @erusalem Nill you peopleNhorship the ather. ou Norship Nhat you do not OnoN? Ne Norship Nhat Ne OnoNU)e$ertheless,the our is coming, and it is noN, Nhen the true Norshipers Nill Norship the ather Nith spirit and truth,for, indeed, the ather is looOing for suchliOe ones to Norship him. 4od is a +pirit and thoseNorshiping 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 useof$isible things and geographic locations. 3nstead of relying on sight or touch, the true Norshiperexercises faith and, regardless of the place or things about him, maintains a Norshipful attitute. %husNorships, 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 acuaintedNith 4od through the 'ible and e$idence of the operation of 4odQs spirit in his life, the person NhoNorships Nith spirit and truth definitely YOnoNns Nhat he is NorshipingQSa0ior! 3n order to obtain sal$ation Ne need a 0+a$ior1 to preser$e or deli$ers from danger ordestruction. @eho$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$ed himC +am. CC7 ;H9/. 5ften his sal$ation Na through men araised up by him as sa$iros )em. 7CA/.During the period of the @udges, these special sa$iors Nere di$inely selected and empoNered todeli$er 3srael from foreign opression @udge C7;>? 97, ;=/. hile the judge li$ed, he ser$ed to Oeep3srael in the right Nay, and this brought them relief from their enemies @udge C7;</. hen @esus Nason 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. :7C>? >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 asthe agent of @eho$a %it. ;7:? C Peter ;7;;/. %he name @esus, gi$en to 4odQs +on by angelicdirection, means 0@eho$a 3s +al$ation1 for, said the angel, 0he Nill sa$e his people from their sins1Gat. ;7C;? &uOe ;79;/. %his name points out that @eho$a is the +oruce of sla$ation, accomplishedthrough @esus. or this reason Ne find the ather and the +on spoOen of together in connection Nithsal$ation I %it. C7;;H;9? 97:H>.+al$ation is pro$ided by @eho$a through @esus #hrist for 0all sorts of men1 ; %im. :7;F/. -e sa$esthem 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, ;F/. 0( great croNd1 is shoNn at Re$elation A7, ;F attributing sal$ation to 4od and to the &amb.

31



%he ransom sacrifice is the bais for sal$ation, and as Sing and e$erlasting -igh Priest, #hrist @esushas the authority and poNer 0to sa$e completely those Nho are approaching 4od through him1 -eb.A7C9HC=? Re$. ;7;>/. -e is 0a sa$ior of this body1, the congregation of his annointed folloNers, andalso of all Nho exercise faith in him IEphesious =7C9? ; @ohn :7;:? @ohn 97;>,;A.Li$e! %he principle of li$e or li$ing? the animate existance, or term of animate existance, of anindi$idual. (s to earthly, physical life, things possesing life generally ha$e the capabilities of groNth,metabolism, response to external stimuli, and reproduction. Jegatation has life, the life principleopearating in it, but no life as a soul. &ife in the fullest sense, as applied to intelligent person, isperfect existance Nith the right to it.

Li$e- &eho0a 5od #he Source! &efe has alNays existed, because @eho$a is the li$ing 4od, thefountain of life, and he has no beginning or end of existance. %he first of his creations Nas gi$en life,namely, his onlyHbegotten +on, the ord @ohn ;7 ;H9? #ol. ;7;=/. %hrough this son, other li$ingangelic sons of 4od Nere created @ob 9<7 :HA? #ol. ;7;>,;A/. &ater the physical uni$erse Nasbrought into existance. &ife on earth came to be as the result of a direct command of @eho$a, thesource of life and by direct action of his son in carrying out that command. 5nly life begets life.Li$e- Or)anism! (ll things ha$ing life either spiritual or feshly, ha$e an organism or body. &ife itself isimpersonal, incorporeal, being merely the life principle. 3n discussing the Oind of body Nith Nhichresurrected persons Nill come bacO, the apostle Paul, under inspiration, explains that life on earth, hesays 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$enly bodies, andearthly? but the glory of the hea$enly bodies is one sort, and that of the earthly body is a different sort I ; #or. ;=7 9, :F.Regarding the difference in the flesh of $arious earthly bodies, the ;:C edition of the Encyclopidia'ritnnica Jol. ;: pag. :C/ says 0another feature is the chemical indi$iduality e$eryNhere manifest, foreach distinct ype of organism seems to ha$e some distinti$e protein of its oNn, and somecharacteristic rate or rhythm of metabolism. %hus under the general ualitiy of persistence amidunceasing metabolism, there is a triad of facts7 ;/ the buildingHup that compensates for the breaOingHdoNn of proteins, C/ the ocurrence of these proteins in a colloidal state and 9/ their specificity fromtype to type1.Li$e- "ransmission o$ Li$e!8orce.H %he lifeHforce in creratures, being started into acti$ity by @eho$aZin the first of each Oind first human pair/, could then be passed on by the procreati$e process tooffspring. 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 eachOind and on breath to sustain that life source. 'iologically science testifies to this fact. %his is e$identin their separation of the process of death into tNo classifications7 +omatic, or sytemic deathseometimes called clinical death/, Nhich is the abosute cessation of the function of the brain, as Nellas of the circulatory and respiratory organs I the body as an organized unit is dead , and death of thetissues Isometimes termed biologiccal death I the entire disappearance of the $ital action of theultimate structural constituents of the body. +o e$en though somatic death has taOen place, the lifeHforce still lingers in the cells of the bodyQs tissues until e$entually e$erycell dies completely death ofthe tissues/.Li$e- A)in) and Dea#h! (ll form of $egetable life, as Nell as animal life, are transitory. ( longHstanding 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. or support they point toexperiments in Nhich cells cultured in an artificial en$ironment/ Nere found ro stop di$iding after =Fdi$isions. 5theer sicientifics, hoNe$er, contend that such experiement do not pro$ide insight intoNhole organisms age.Jarious other explanation are offered, including the theory that the brain releases hormones that playa large part in aging and subseuent death. %hat a person must be cautions about accepting onetheopry o$er another is suggeted by the comments of Roy 3. alford, GD Nho said Y3t is not a causefor alarm or e$en surprise that -ayflicOQs paraddigm the theory that aging is built into the cellQsgenetic/ may pro$ed ultimately false, or to be replaced by a beter but ultimately euality flaseparadigm. E$erything is true for its oNn time. %hey o$erlooO the fact that the #reator himself decreeddeath sentence for the first human pair, implementing the sentence in a Nay that man does not fullyunderstandL similarly, he holds forth the price of e$erlasting life to those Nho exercise faith in his son

I@ohn 97;>.&ife7 hat man needs for life.H Goist scientific in$estigators not only o$erlooO the cause of death in allmanOind, but more important, they ignore the prime factor reuesite for e$erlasting life, Nhile it is

32



necessar for the human body to be constantly nourished and refreshed by breathing, drinOing, andeating, there is somethiong far more assential for continuance of life. @esus #hrist repeated thisstatement 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:/.hen man Nas created he Nas made in 4odQs imanage, according to hius liOeness it means thatman, different from the 0unreasoning animals1 CPeter C7;C/ had reasoning poNer? he had attributesliOe those of 4od, such as lo$e, sense of justice, Nisdom, and poNer compare #ol. 97;F /. -e had theability to understand Nhy he exist and his creatorQs purpose toNard him. -ence he, unliOe the animals,Nas gi$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$e spiritual sutance? hisspirituality had to be exorcised for his mental and physical Nelfare.#onseuently part from @eho$a 4od and his spiritual pro$isions there can be no indefiniti$econtinuance of life. (s to li$ing fore$er, @esus said7 0%his means e$erlasting life, their taOing inOnoNledge of you, the only true 4od, and of the 5ne Nhom you sent forth, @esus #hirst I @ohn ;A79.Li$e- Re)enera#ion- ith a $ieN to restoring to manOind perfection of organism and the prospect ofeternal life, @eho$a has pro$ided the truth, 0the Nord of life1 @ohn ;A7;A? Philip. C7;>/. olloNing thetruth Nill lead one to a OnoNledge of 4odQs pro$ision of @esus #hirst, Nho ga$e himself 0a ransom inexhange for many1 Gat. CF7C</ only through this means can men be restored to full spirituality as Nellas to physical Nholeness (cts :7;C[; #or. ;79F? ;=7C9HC>? C #or. =7C;/.%hrough @esus #hirst, then regeneration to life comes. -e is called 0the last (damUa lifeHgi$ing spirit; #or. ;=7:=/. Prophecy designates him as 0Eternal ather1 3sa. 7>/ and as the one Nho 0pouredout his soul to the $ery death1, 0Nhose soul is set as guilt offering1, -e as such father is able toregenerate manOind, thus gi$ing life to those Nho exercise faith in the offering of his soul and areobedient.Li$e- E0erlas#in) li$e a re7ard $rom 5od! 3t is e$ident throughout the 'ible that the hope ofser$ants of @eho$a has been to recei$e e$erlasting life at 4odQs hands. %his hope has encouragedthem in maintaining faithfulness. (nd it is not a selfish hope. %he apostle Nrites7 0Goreo$er, Nith ourfaith it is possible to please him Nell, for he that approaches 4od must belie$e that he is and that hebecomes the reNarder of those earnestly seeOing him1 -eb. ;;7>/ -e is that Oind of 4od? it is one ofthe 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 hesays 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 gloriousfreedom of the children of 4od1 Rom. <7;:HC9/. +ince the promise Re$. C;7 ;H:/ the time of 0a neNhea$en and a neN earth Nithout death, morning and pain be anymore1 %his promise is gi$en not tospirit creatures, but specifically to 0manOind1 it gi$es assurance that a neN earthly sociaty ofhumanOind li$ing under the 0neN hea$en1 Nill experience restoration of mind and body to fullness ofhealth and e$erlasting life as earthly 0children of 4od1 according to genuine purpose of man.Restarting Nith obedient manOind, Nhen manQs last enemy, death, is brought to nothing there Nill beno sin NorOing in our bodies to bring death. %o time indefiniti$e , they Nill not need to die ; #or.;=7C>/. %his Nill taOe place at the end of #hristQs reign, Nhich the booO of Re$elation shoNs is ;,FFFyears long. 'y the end of the thousand years, people on earth Nill ha$e reached human perfection,being in the condition that (dam and E$e Nere in before they sinned. %hose Nho thereafter pass thetest Nhen +atan is released for a short time from the abyss Nill be able to enjoy that life fore$er. Re$.

CF7 :H;F.Li$e- "he :a, o$ Li$e! @eho$a. %he fountain of life, has re$ealed the Nay of life through his Nord ofthruth. %he lord @esus #hirst 0shed light upon life and incorruption through the good neNs C %im.;7;F/. -e told his disciples7 03t is the spirit that is lifeHgi$ing? the flesh is of no use at all. %he sayingthat 3 ha$e spoOen to you are spirit and life. 0Peter said1 &ord, Nhom shall Ne go aNay to ou ha$esaying of e$erlasting life @ohn >7=9, >>H></. %he apostle @ohn called @esus 0%he Nord of life1 and said0'y means of him Nas life I ; @ohn ;7 ;,C? @ohn ;7:.rom @esusQs Nords it is e$ident that human efforts to prolong life indefinitely or theories that certaindiets or regimens Nill bring life to manOind are futile. (t best, they can bring impro$ed health onlytermporarily. %he only Nay of life is obedience to good neNs, 0the Nord of life1 Philp. C7;>/. %o gertlife, the indi$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$e)uard #he hear#! #hirstQs folloNers are counseled7 0Gore than all else that is to beguarded, safeguard your heart, for out of it are the sources of life1 Pro$. :7C9/. @esus shoNed that it isfrom the heart that NircOed reasoning, adultery, murder, and so forth, emanate. %hese things Nouldlead to death Gat. ;=7 ;,CF/4uarding against such heart reasoning by supplying the heart Nith lifeHgi$ing spiritual nourishment, the truth from the pure ountain of &ife, Nill Oeep the heart from goingNrong 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$ing it Nill eat its fruitage1. %he reason Nas explained by@esus7 0%he things proceeding out of the mouth come out of the heart, and those things defile a man1Gat. ;=7;<? @as. 97=H;F/. 'ut by proper use of the tongue to praise 4od and to speaO right things,one continues in the Nay of life I Psalm 9:7;CH;:? >97 9? Pro$. ;=7:.Li$e4 "his Presen#! %he Nise Sing +alomon, after trying out e$erything this life has to offer in the Nayof riches, houses, gardens, and forms of enjoyment, came to the conclusion7 03 hate life, because theNorO that has been done under the sun Nas calmitous from the standpoint, for e$erything Nas $anityand a stri$ing after Nind1 Ecl. C7;A/. +alomon did not hate life itself, for it is a Ygood gift and perfectpresent from abo$eQ @as. ;7;A/. +alomon hated the calamitous, $ain life that one experiences in li$ingas does the present Norld of manOind, subject to futility Rom. <7CF/. (t the conclusion of his booO+alomon ga$e the exhortation to fear the true 4od and Oeep his commandments, Nhich is the Nay ofreal life Ecl. ;C7;9, ;:? ; %im. >7;/. %he apostle Paul also spoOed about this present life Nhen hesaid7 0)oN #hrist has been raised up from the dead. #onseuently, my belo$ed brothers, heconcluded, 'ecome steadfast, unmo$able, alNays ha$ing plenty to do in the NorO of the &ord,OnoNing that your labor is not in $ain in connection Nith the &ord1 I ; #or. ;=7;, CF, =<.Li$e4 "rees o$! %he +criptures in a figurati$e sense called the Nisdom 0a tree of life to those taOinghold of it 1, in that it Nill supply us Nith that Nhich Ne need , not only to enjoy our present life but alsoto recei$e eternal life, namely, OnoNledge of 4od and the insight and good sense to obey hiscommands. I Pro$. 97;<? ;>7CC. +imilarly, 0the calmness of the tongue is a tree of life, but distortion init means a breaOing doNn in the spirit1 Pro$. ;=7:/ %he calm speech of the Nise person helps andrefreshes the spirit of those hearing him, nourishing good ualities in them, helping them along theNay of life, but distortion in the tongue is liOe bad fruit? it brings truble and discouragement, damagingthose hearing it.

%here is the mentioned of 0trees of life1 in a different context, at Re$elation CC7;,C. -ere the nationsare shoNn as partaOing of the lea$es of the tree healing purposes. %hey alongside the ri$er floNingout from the templeHpalalce of 4od, in Nhich is his throne. %he picture appears after the scene of theestablishing of the neN hea$en and the neN earth and the satatement that 0the tent of 4od is NithmanOind1 Re$. C;7 ;H9, CC, C:/. +ymbolically, then, these Nould be curati$e, lifesustaining pro$isionfor manOind, for their e$entual e$erlasting life. %he source of such pro$isions is the royal throne of4od 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 ofall those Nho, because of their faith, are in line to recei$e the grant of e$erlasint life either in hea$enor on earth. 3t contains the names of @eho$aQs ser$ants 0from the founding of the Norld,1 that is, theNorld of redeemable manOind. +o righteous (belQs is apparently the first name Nritten on the thescroll1 I Re$. ;A7<? Gat. C979=? &uOe ;;7 =F,=;.

3n order to Oeep our name in the booO, Ne must obey 4odQs ord. %his means conuering this Norldthrough faith, pro$iding themsel$es 0faithful e$en to death1 Re$. C7;F? 97=/.Li$e- 1"he Lamb6s Scroll3! %he scroll of life of the &amb is a separate scroll, apparently containingonly the names of those Nith Nhom the &amb, @esus #hrist, shares his Oingdom rule, including thosestill on earth Nho are in line to recei$e hea$enly life Re$. ;97<? compare Re$. ;:7 ;,:/. %hose enrolledin 0the &ambQs scroll are spoOen of as entering the holy city, )eN @erusalem, this becoming part of thehea$enly Gessianic Singdom Re$. C;7C? CCHCA/. %heir names are Nritten both in 0the &ambQs scroll1and in the other scroll, 4odQs 0booO of life1 I Philp. :79? Re$. 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 orthe re$erent affection due from them to 4od? also, the Oindly affection properly expressed by 4odQscreatures toNard one another, that strong or passionate affection for a person of the opposi$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$otion torighteousness and a sincere concern for the lasting Nelfare of others, along Nith an acti$e expressionof 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 said70%he ather lo$es a.ga.paiQ/ the +on1. (t @ohn =7CF, he said7 0-e that lo$es a.ga.ponQ/ me Nill belo$ed a.ga.peHtheQsseHtai/ by my father, and 3 Nill lo$e a.ga.peQso/ him1. @ohn ;:7 C;/. %his lo$e ofthe ather and of the +on is accompanied by tender affection for such lo$ing persons. @eho$aQsNorshipers must lo$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/. et, though not feelingaffection, they do feel compassion and sincere concern for such felloN human, to the limits and in theNay 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. or example, @esus said7 03fyou lo$e a.ga.paQte/ those lo$ing you, of Nhat credit is it to you or e$en the sinners lo$e thoselo$ing them. and if you do good to those doing good to you, really of Nhat credit is it yo you E$en thesinners do the same. (lso, if you lend Nithout interest to those from Nhom you hope to recei$e, ofNhat credit is it to you E$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 toyou.%he apostle @ohn says7 0Gen ha$e lo$ed e.gaQpe.san/ the darOness rather than the light, for theirNorOs Nere NicOed. or he that practices $ile things hates the light and does not come to the light, inorder that his NorOs may not be repro$ed1. @ohn 97 ;,CF/. 'ecause it is truth or principle thatdarness helps co$er their NicOed deeds, they lo$e it.%he apostle Paul states7 04od recommends his oNn lo$e a.gaQpen/ to us in that, Nhile Ne Nere yetsinners, #hrist died for usUor it, Nhen Ne Nere enenmies, Ne became reconciled to 4od throughthe death of his +on, much more, noN that Ne ha$e become reconciled, Ne shall be sa$ed by his life1Rom. =7 <H;F/. &o$ing our enemies, is then clearly understood, should be go$ernend by the principleestsblished by 4od and should be excercised in obedience to his commandment, Nhether or not suchlo$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 NisdomDeu. 9C7 :? @ob 9>7 CC? Re$. A7 ;C/. or human understanding to best form to $isualize the in$isible4od 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 reuires his hatred of NicOedness. -e is not anabstract uality, because lo$e includes the feeling and expression of Narm personal affection, Nhichonly a person can ha$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 ather, NorOing Nith him,pleasing him, abd hearing him, as Nell as of angels beholding the face of his ather, thingsimpossible Nith a mere abstract uality. I Gat. ;F7 9C? ;<7 ;F? @ohn =7;A? > 7:>? <7C<,C, :F? ;A7=.&o$e7 E$idence of 4odQs lo$e.H %his e$idence is abundant and ca be seen in the physical creationitself 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 $ieNing the color and beauty of creation toenjoy animals as Nell as the company of his felloN Nomen, and to find pleasure in the countless otherdelights of li$ing. 'ut 4od has displayed his lo$e e$en more by maOing man in his image andliOeness, Nith the capacity to lo$e and for spirituality and by re$ealing himself to man through hisord 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 nothingthat is for their good, no matter Nhat it costs him? his lo$e ranscends anything that Ne can feel orexpress Ephes. C7 :HA/? 3sa. ==7<? Rom. ;;799/. -is greatest manifestation of lo$e, the most lo$ingthing that a parent can do, he did for manOind. %hat Nas the gi$ing of the life of his oNn faithful onlyHbegotten +on @ohn 97;>/. (s the apostle @ohn Nrites7 0(s for us, Ne lo$e, because he first lo$ed us1; @ohn :7;/. -e is, accordingly, the +ource of lo$e. Paul also Nrites7 0or hardly Nill anyone die fora rithgteous man? indeed for the good man, perhaps, someone e$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 becauseof his fine ualit ies and because it is righteous, Nho prefer his so$ereignty to any other they chooseto ser$e under his so$ereignty rather than try to be independent this because of their OnoNledge ofhim and of his lo$e, justice, and Nisdom. &o$e is a perfect bond of union. 3t is the most poNerful bondin the uni$erse H perfect lo$e bonding the +on and the ather together unbreaOable I %hus @esusNould said 0-e that has seen me has seen the ather also @ohn ;:7/. %herefore @esusQ lo$e iscomplete, perfect. -e told his disciple 0)o one ha$e lo$e greater that this, that someone shouldsurrender his soul in behalf of his friends. -e also told them 03 am gi$ing a neN commandment thatyou lo$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$e is a fruit of 4odQs spirit and therfore is not a uality that onehas Nithout OnoNing, as may be the case Nith certain physical or mental abilities, such as phisicalbeauty, talent in music, or similar inherited ualities. 4odly lo$e cannot exists in the person apart fromOnoNledge and ser$ice of 4od or apart from meditation and appreciation. 5nly by culti$ating lo$e, theinner man, become an imitation of 4od, the source of lo$e Ephesios =7;,C? Rom. ;C7C. %he only Nayis to NorO and process toNard perfection of lo$e. Gen inherit the ability and capacity to lo$e, but isoften 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$e only bysetting and folloNing 4odQs spirit and OnoNledge that cocmes from his Norld. %o maintain integral lo$eit is necessary to protect it against the influence of sentimentalism and family pride Nhich isselfishness. 4odly lo$e causes one to do Nhat is good and beneficial for the other person 0lo$e buidsup1. &o$e is not sentimentality. 3t is firm, strong, directed by 4odly Nisdom, adhering first of all to thatNhich is chaste, right. Paul syas to #hirstians7 03t is for discipline you are enduring. 4od is dealing Nithyou as Nith sons. e shall be subjected oursel$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$e allothers. 5therNise, it Nill become misdirected and e$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 Nelfareand that of others and Nill OnoN hoN to express lo$e in the proper Nay. 5ur lo$e for 4od is to be Nithour 0Nhole heart, mind, soul, and strengh Gat. CC7 9>H9<? GaerO ;C7 C,9/. 3t is to be, not a merelyan 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 euipped Nith OnoNledge of Nhat true lo$e is and hoN it acts, lo$ecan be expressed in the Nrong direction. %he mind must OnoNn 4od and his ualities, his purpose,

and hoN he expresses lo$e ; @ohn :7A/. #onseuently, lo$e is the most important uality, and#hristians must be indentified by this dominant uality not to a NorO or cause. %hen, lo$e must becarried out Nith the soul, that mens e$ery fiber of oneQs organism and all oneQs strengh and must beput 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 becompleted among his Nife and be extended to oneQs children. (gainst lo$e there is no laN, it cannotbe limited, it may be practiced at any time or place, to any extent, toNard those to Nhom it is due.&o$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 notlooO for its oNn interest, does not become pro$oOe. 3t does not Oeep account of the injury. 3t does notrejoice o$er unrighteousness, but rejoices Nith the truth. 3t bears all things, beli$es all things, hopes allthings, 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 othersto 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$ious of good thiong coming to others. 3t rejoices in seeing afelloNman recei$e a position of greater responsibility. 3t is generous. 4od maOes his rain fall on therighteous and the unrighteous. e shall be alert for any selffishly seeOing the posisiton ocuppied byanother.Lo0e Does no# ra)4 Does No# 5e# Pu$$ed Up = it does not seeO the applause and admiration ofcreatures. %he person ha$ing lo$e Nill not push another person doNn to maOe himself appear greater.Part of lo$e is sincerely encourage and build up other persons, and though happy Nith thead$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$".Lo0e Does No# eha0e Indecen#l,! 3t is not illHmannered. 3t does not engage in indecent beha$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 actiondisturb others, specially his members family.Lo0e Does No# Loo; $or I#s O7n In#eres#! 3t folloNs the principle 0let each one Oeep seeOing not hisoNn ad$antage, but that of the other person ; #or. ;:7:F/ -ere is Nhere concern for the e$erlastingNelfare of others is one of the strongest moti$ating forces in lo$e, as Nell as, of the most effecti$e andbeneficial in its results. %he possesor of lo$e does not demand that e$erything be done his Nay, asthe Norld practices e$en by popular sons. 3n contrast, Paul said7 0%o the NeaO 3 became NeaO, that 3might gain the NeaO. 3 ha$e become all things to people of all sorts, that 3 might by all means sa$esome. 'ut do all things for the saOe of good neNs, that 3 may become a sharer of it Nith others1 ;

#or. 7CC,C9/.Lo0e does no# ecome Pro0o;ed! 3t does not looO for an occasion or an excuse for pro$oation. 3t isnot mo$ed to outburst of anger, Nhich is a NorO of the flesh 4al. =7C,CF/. 5ne ha$ing lo$e is noteasily 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. 3tdoes 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. %heNould be a $engeful spirit, condemmed in the 'ible Rom. ;C7 ;/. &o$e Nill not impute e$il moti$es toanother 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 rejoicesNith the truth e$en though it upsets pre$ious belifs held or statement made. 3t sticOs Nith 4odQs ordof 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$er, if a thing is Nrong or misleading, lo$edoes not fear to speaO out in the interests of truth and of others 4al. C7 ;;H;:/. (lso, it prefers tosuffer 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 notsentimentally side Nith the chastised one and find fault Nith the correction or the authorized one be anexprtession of lo$e for the indi$iudal. 3t might gain the fa$or of the corrected one, but it Nould harmrather tha help him.Lo0e ears All "hin)s! 3t is Nilling to endure to suffer for righteousnessQs saOe. ( literal renderingis, 0all things it is co$ering1. ( person ha$ing lo$e Nill be sloN to expose to others the one Nho Nrongshim. 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$inglo$e Nill shoN that his forgi$eness is real, that it has completely co$ered the matter, as 4od has. IPro$. ;F7 ;C? ;A7 ? ; Peter :7 A,<.Lo0e 1belie0es all #hin)s3 &o$e has faith in the things 4od has said in his ord of %ruth, e$en if

outNard appearances are against it and the unbelie$ing Norld scoffs. %his lo$e, especiallytoNard 4od, is a recognotion of his truthfulness, based on his record of faithfulness andreliability, just as Ne OnoN and lo$e a true, faithful firend and do not doubt Nhen he tells ussomething for Nhich Ne may not ha$e proof @os. C97;:/. &o$e belie$es all 4od says, though itmay not be able to grasp it thoroughly, and it is Nilling to Nait patiiently until the matter is morefully explained or until getting a clear understanding ; #or. ;97 H;C? ; Peter ;7;FH;9/. &o$e isnot gullible, for it folloNs the counsel of 4odQs ord to 0test the inspired expressions to seeNhether they originate Nith 4od1, and it tests e$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$a has promises Rom. ;C7 ;C? -eb. 97 >/ 3tcontinues to NorO, Naiting patiently for @eho$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 certainlyadopt the same attitude C Peter 97 ;=/. (nd he continues to asist those he is helping to learn thetruth, hoping and Naiting for them to be mo$ed by 4odQs spirit to ser$e him.Lo0e 1endures all #hin)s3! &o$e is reuired for the #hristians to Oeep his integrity toNard @eho$a4od. Despite Nhate$er the De$il may do to test the soundness of the #hristinaQs de$otion andfaithfulness to 4od, lo$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 andundersdtanding 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 builtup 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$ing either the orld or the things inthe Norld. 3f anyones lo$es the Norld, the lo$e of the ather is not in him? becase e$erything in theNorld I the desire of the flesh and the desire of the eye and the shoNy display of oneQs means of life Idoes 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;/. (ccordingly, those Nho lo$e4od hate e$ery NicOed Nay I Psalm ;F;7 9? ;;7 ;F:, ;C<? Pro$. <7 ;9? ;97 =.ordly things surround us, liOe materialism, 0lo$e of money1, literally, 0foundness of sil$er, Nhich is aroot of all shorts of injurious things I ; %im. >7;F? -eb. ;97 =. 3ndi$iduals looOing for material Nealthare 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$e noreNard at all Nere due them from 4od Gat. >7=? C97 C , = IA? &uOe ;;7 :9 and @ohn ;C7 :C, :9? =7 ::.3n speaOing to his disciple, @esus said7 0-e that is fond of his soul destroys it, but he that hates hissoul in this Norld Nill safeguard it for e$erlasting life1. ( person Nho profers to protect his life noNrather than to be Nilling to lay doNn his life as a folloNer of #hrist Nill lose out on e$erlasting life, butone Nho considers life in this Norld as secondary, and Nho lo$es @eho$a and #hrist and theirrighteousness abo$e e$erything else, Nill recei$e e$erlasting life. 4od hates liars, for they ha$e nolo$e of the truth. -e declares to the apostle @ohn in $ision7 05utside the holy city, )eN @erusalem/are the dogs and those Nho practice spiritism and the fornicators and the muderers and the idolatersand e$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 thelo$e of many Nho professed belief in 4od Nould cool off Gat. C:7 9, ;C/. %he apostle Paul said that ,as a feature of the critical times to come, men Noul become 0lo$ers of money1 C %im. 97 ;,C/. 3t ise$ident, therefore, that a person can lose sight of right principles and that the proper lo$e he once hadcan fade aNay. %his emphasizes the importance of constant exercise and de$elopment of lo$e bymeditation on 4odQs ord and by molding oneQs life according to his principles I Ephes. :7;=, CC IC:.Medi#a#ion! %he iiner man has to exercise meditation, the Oind of deep, concentrated thintOing, orthoughfully contemplates possible future e$etns. -oN do Ne do this 3n order to meditate properly, aperson needs to be free from distractions, alone Nith his thoughts so to speaO. %he meditations of theheart should be focus on benenfitial things I escaping from the stress that things strongle us I on4odQs splendor and acti$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$en Nill be from theheart and Nill not be something to regret later on, a good Nay to meditate is by reading 4odQs Nordundertone Nould impress more indelibly on the mind the material Nhich one is meditating.Medi#a#ion4 :ron)! meditation upon 0empty things1, not the things that people ordinarily seeO in life,but things that de$oid of all goodHactually thinOing, speaOing, and attempting to fight against @eho$aand his se$antsHutterly futile things I (cts :7C=. 4enerally, these meditations are not mere pasingthoughts, they are deeptly rooted in the heart, manifesting their inclination being toNard NicOedpursuits. %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 0hy are you reasoning thesethings in your hearts GarO C7</. 5f all Nho Nould 0supress the truth in an unrighteous Nay? theapostle 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 enableone to endure injury Nith pacience and Nithout irritation, resentment, or $indicti$e retalation. 3t is aclose companion of and seldom found separate from such other $irtues as humility, loNliness of mind,and gentleness.3n the 'ible, meeOness is emphasized as oneQs mental attitute first of all toNard 4od, then toNardfelloN creature. or example, it is Nritten7 0%he meeO ones Nill certainly increase their rejoicing in@eho$a himself1 3sa. C7 ;/. GeOO persons are teachableH @eho$a 0Nill teach the meeO ones his Nay1Psalm C=7 / I and they are Nilling to endure discipline from the hand of 4od, though such isgrie$ous at the time -eb. ;C7 : I ;;/. GeOOness causes persons to Nait upon @eho$a to right theNrongs 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 thesupreme model is reflected in @esus #hrist, he demostrated meeOness by enduring all manner ofpersonal 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/ %his4reaterHthanHGoses also recommended himself to others as a meeO or mildHtempered person Gat.;;7 C<, C/. (s 3saiah >;7 ; foretold, he Nas anointed Nith @eho$aQs spirit 0to tell good neNs to themeeO ones. (fter reading this prophecy in the synagogue of his hometoNn of )azareth, @esusdeclared7 0%oday this scripture that you just heard is fulfilled1 &uOe :7 ;> I C;/.Mee;ness rin)s ene$i#s! %he in$itation expressed by the prophet \ephaniah is still extended tomeeO persons of the earth7 0+eeO @eho$a, all you meeO ones of the earth, Nho ha$e practiced -isoNn judicial decision. +eeO righteousness, seeO meeOness or, humbleness, humility/. Probably youmay be concealed in the day of @eho$aZs anger \ep. C7 9/. (bo$e and beyond that are other

Nonderful promises extended to such ones. or example7 0%he meeO ones themself$es Nill possesthe earth, and they Nill indeed find their exuisite delight in the abudance of peace1 Psalm 9A7 ;;/. 3nboth a spiritual and a literal sense, 0the meeO ones Nill eat and be satisfied1 I Psalm CC7 C>. es 4odlisten to the heartfelt desires by ansNering their prayers? their hope in @eho$a is not disappointedPsalm ;F7 ;A? 7 ;</. 3t is a true pro$erb, 0'etter is it to be loNly in spirit Nith the meeO ones thant todi$ide spoil Nith the selfHexalted ones1 I Pro$. ;>7 ;.-is 'aptism.H &ucas C7H;;. Pre$iously, for six months @ohn has been 0preparing the Nay for 0thesa$ing means of 4od1 , @esus noN about thirty years old Nas baptized o$er @ohnQs initial objections,$oiced because @ohn till then had been baptizing only repentant sinners. @esus, hoNe$er, Nassinless? hence his baptism testified instead to his presenting himself to do his atherQs Nill compare-eb. ;F7 =H/ and 4odQs spirit descended upon @esus in bodily shape liOe a do$e , and @eho$aQs $oiceNas heard from hea$en, saying 0ou are my son, the belo$ed? 3 ha$e appro$ed you1 Gat. 97;>,;A?GarO ;7H;;? &uOe 97C;,CC.4odQs spirit poured out upon him double, illuminated his mind on many points, recalling his PreHhuman existence and the things he had heard from his father and the things he had seen his fatherdo, as Nell as the glory that @esus himself had enjoyed in the hea$ens @uan >7:>? A7 C<, 9<? ;:7 C?;A7=/. @esus anointing Nith holy spirit appointed and commissioned him to carry out his ministry andpreaching and teaching &uOe :7;>HC;/ and also to ser$e as 4odQs prophet -echos 97CCHC>/. 'uto$er, and abo$e this, he appointed and commissioned him as @eho$aQs promised Sing, the heirs toDa$idQs throne &uOe ;79C, 99, >? -eb. ;7 <,/ and an e$erlasting Singdom his $ital place in 4odQspurpose I @esus is the central or Oey figure in the outNorOing of all his purposes @uan ;7 ;:H;<? #ol.;7;<HCF7 C7 <,/, the focal point on Nhich the light of all prophecies Nould concentrate and from Nhichtheir light Nill radiate ; Peter ;7;FH;C? @uan ;79H/. %he solution to all the problem that +atanQs

rebellion has raised -eb. C7 =H? ;:,;=? ; @uan 97</ and the foundation upon Nhich 4od Nould buildall future arrangement for the eternal good of his uni$ersal family in hea$en and earth Efs. ;7<H;F? C7CF? ; Pedro C7:H</ 'ecause of the $ital role he thus play in 4odQs purpose, @esus could say, rightlyand Nithout exaggeration7 03 amthe Nay the truth and the life. )o ones comes to the father exceptthrough me I @uan ;:7>.

Sacred Secre#! %he +.+. continues to be understood, until @esus #hrist came and shed light uponlife 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 ;7H;; he speaOs of 4odQs maOing OnoNn 0%he +acred +ecret of his Nill, and says03t is according to his pleasure Nhich he purposed in himself for an administration at the full limited ofthe 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$ernment, the Gessianic Singdom of 4od. %hethings in the hea$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 thatthe +.+. had to do Nith the Oingdom Nhen he said to them 0%o you the +.+. of the Singdom of 4odhas been gi$en I Garcos :7;;.+acred +ecret7 3ncludes the #ongregation.H %here are many features in the OnoNledge of +.+. theapostle Paul ga$e further details Nhen he explained that the +.+. includes the congregation of Nhich#hrist is -ead Ef. =79C? #ol. ;7;<7 Re$. ;7CF/ %hese are his point heirs, Nhom he shares the Singdom&ucas CC7C,9/ %hey are taOen from among both @eNs and gentiles Romans ;;7C=? Ef. 979H>? #ol.;7C>,CA/, it Nas clearly made Nhen #ornelius recei$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$ernment andthe authorities in the hea$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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El Ser Supremo El Padre de La Creacion