Kwa Nini Mungu Anaruhusu Maovu - Why Does God Permit Evil
Kwa Nini Mungu Anaruhusu Maovu - Why Does God Permit Evil
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“Webster anafafanua uovu kama: “kile kinachozaa ubaya; jambo lolote ambalo ama moja kwa moja au kwa mbali husababisha mateso ya aina yoyote.” Somo hili, kwa hiyo, si tu kwamba linauliza kuhusu huzuni, maumivu, na kifo cha binadamu, bali linapita zaidi ya haya yote kufikiria sababu yao kuu—dhambi—na tiba yake, tiba pekee ya kudumu ya ugonjwa huo.
Labda hakuna ugumu unaojitokeza mara kwa mara kwa akili inayouliza kuliko maswali: “Kwa nini Mungu anaruhusu utawala wa sasa wa uovu?” “Kwa nini alimruhusu Shetani awajaribu wazazi wetu wa kwanza baada ya kuwaumba wakamilifu?” “Kwa nini Mungu aliruhusu mti uliokatazwa uwe na mahali kati ya miti ambayo haikukatazwa?” Licha ya majaribio yote ya kugeuka, maswali haya hayawezi kunyamazishwa. Je, Mungu hangeweza kuzuia uwezekano wowote wa kuanguka kwa mwanadamu?
Bila shaka, ugumu unatokana na kushindwa kuufahamu Mpango wa Mungu. Mungu angeweza kuzuia kuingia kwa dhambi, lakini ukweli kwamba hakupaswa kutuambia kitu. Ruhusa yake ya sasa ni uthibitisho tosha kwamba imeundwa ili hatimaye kufanya kazi nzuri zaidi. Mpango wa Mungu, unaoonekana katika utimilifu wake, utathibitisha hekima kuu ya mwendo unaofuatwa. Wengine huuliza, “Je, Mungu, ambaye mambo yote yanawezekana kwake, hangeweza kuingilia kati ili kuzuia utimizo kamili wa mpango wa Shetani?” Bila shaka angeweza; lakini uingiliaji huo ungezuia kutimizwa kwa kusudi lake Mwenyewe, ambalo lilikuwa ni kudhihirisha ukamilifu, ukuu na mamlaka ya haki ya sheria yake, na kuwathibitishia wanadamu na malaika matokeo mabaya yatokanayo na ukiukaji wake.
Zaidi ya hayo, baadhi ya mambo katika asili yao hayawezekani kwa Mungu, kama Maandiko yanavyosema: “Haiwezekani Mungu aseme uongo” au “kujikana mwenyewe” ( Ebr. 6:18; 2 Tim. 2:13 ). Mungu hawezi kufanya makosa, na kwa hiyo Hangeweza kamwe kuchagua njia yoyote ya kutenda ila mpango wa hekima na bora zaidi kwa wale aliowaumba. Njia zake na mawazo yake ni ya juu kuliko yetu kwa maono yetu ya mbali, ambayo, bila kuangazwa na Roho wake Mtakatifu, yangeshindwa kutambua chemchemi zilizofichika za hekima yake isiyo na kikomo. Katika Ufunuo ,4:11 tunapata tangazo kwamba vitu vyote viliumbwa kwa ajili ya mapenzi ya Bwana. Ingawa inaonekana ya kushangaza, Mungu huyu wa Kutisha na Muumba wa vitu vyote anatamani na kufurahia ushirika wetu! Alifurahia kusambaza baraka Zake nyingi juu ya familia ya wanadamu, na kutumia sifa za utu Wake mtukufu. Ijapokuwa kufanya kazi kwa makusudi Yake ya ukarimu kunaruhusu waovu na watenda maovu kuchukua sehemu hai kwa muda, katika nuru ya umilele, ni “kwa kitambo kidogo tu.” Muumba wetu kamwe hashirikiani na dhambi, kwa kuwa Neno Lake linasema kwamba Yeye si “Mungu anayependezwa na uovu” (Zab. 5:4).
Ingawa Mungu anapinga uovu kwa kila maana, anauruhusu (yaani, hauzuii, bali anauruhusu) kwa muda, kwa sababu anaona njia ambayo ruhusa ya uovu itakuwa ni somo la milele na la thamani kwa viumbe vyake vyote. , na wakijua mema na mabaya, watachagua mema kwa furaha.
Ni ukweli unaojidhihirisha kuwa kwa kila kanuni sahihi kuna ile isiyo sahihi inayolingana nayo. Kwa mfano, kuna ukweli dhidi ya uongo, upendo dhidi ya chuki, haki dhidi ya ukosefu wa usawa. Tunatofautisha kanuni hizi kinyume kuwa sawa na zisizo sahihi kwa athari zake zinapowekwa katika matendo. Tunaita kanuni hiyo, ambayo matokeo yake ni ya manufaa kwa utaratibu wa mwisho, maelewano na furaha kanuni sahihi . Tunaita kinyume chake, ambacho hakina faida na huzalisha kutokuwa na furaha, mafarakano na uharibifu, kanuni mbaya . Tunaita matokeo ya kanuni hizi za vitendo kuwa nzuri au mbaya. Tunamwita kiumbe chenye akili aidha mwema au mwovu -- yeyote anayeweza kupambanua kanuni sahihi na mbaya, na anatawaliwa na mmoja au mwingine kupitia chaguo.
Uwezo huo wa kupambanua mema na mabaya unaitwa hisi ya kiadili, au dhamiri. Ni kwa hisia hii ya kimaadili ambayo Mungu amempa mwanadamu ndipo tunaweza kutambua kwamba Mungu ni Mwema. Ni kwa maana hii ya kimaadili ambapo Mungu husihi siku zote, ili kuthibitisha haki na haki yake. Kwa maana hiyo hiyo ya kimaadili Adamu angeweza kutambua dhambi, au ukosefu wa haki -- kuwa uovu -- hata kabla hajajua matokeo yake yote.
Daraja la chini la viumbe vya Mungu halijajaliwa kuwa na maana hii ya kiadili. Mbwa ana akili fulani lakini si kwa kiwango hiki. Ingawa anaweza kujifunza kwamba matendo fulani huleta kibali na thawabu kutoka kwa bwana wake, na wengine kutokubaliwa kwake, haiwezi kuitwa mtenda dhambi ikiwa imeiba au kuua, na haitaitwa wema kama ingelinda uhai na mali. Hii ni kwa sababu ni kutojua ubora wa maadili ya matendo yake. Mungu angeweza kuwafanya wanadamu wasiwe na uwezo wa kupambanua mema na mabaya, au kuweza tu kupambanua na kutenda haki; lakini kumfanya hivyo kungekuwa kutengeneza roboti hai -- hakika si iliyofanywa kwa sura ya kiakili na ya kimaadili ya Muumba wake. Au Mungu angeweza kumfanya mwanadamu kuwa wakala mkamilifu na huru kama alivyofanya, na akamlinda na majaribu ya Shetani. Katika hali hiyo uzoefu wake ukiwa na mipaka kwa wema, mwanadamu angeendelea kuwajibika kwa mapendekezo ya uovu kutoka nje, au tamaa kutoka ndani, na kufanya siku zijazo za milele kutokuwa na uhakika.
Kwa hivyo, kuzuka kwa kutotii na machafuko kungewezekana kila wakati. Kando na haya yote, wema haungewahi kuthaminiwa sana, isipokuwa kwa tofauti yake na uovu na matokeo yake mabaya.
Kwanza Mungu aliwafanya viumbe Wake wajue mema, akiwazunguka kwa ukamilifu kabisa katika bustani ya Edeni. Baadaye, kama adhabu iliyotabiriwa ya kutotii, aliwapa somo kali katika ujuzi wa uovu kwa kuwafukuza kutoka Edeni na kuwanyima ushirika wake. Aliwaacha wapate magonjwa, uchungu na mauti ili wapate kujua milele uovu na ubaya mwingi wa dhambi; lakini hii haikutolewa bila tumaini. Kwa ulinganisho huu walikuja kwenye kuthamini na makadirio yanayofaa ya mema na mabaya pamoja na matunda yake. “Bwana akasema, Tazama, mtu huyu amekuwa kama mmoja wetu, kwa kujua mema na mabaya” (Mwa. 3:22). Uzao wao ulishiriki katika adhabu hii, ingawa wale waliozaliwa baada ya hapo hawatatambua kikamili wema mkamilifu mpaka wauone katika Ufalme ulioahidiwa, tokeo la wokovu wao katika Yesu ambaye wakati huo atakuwa Mwamuzi na Mfalme wao.
Hisia ya kimaadili (hukumu ya mema na mabaya) na uhuru wa kuitumia, aliokuwa nao Adamu, vilikuwa sifa muhimu za kufanana kwake na Mungu. Sheria ya mema na mabaya iliandikwa moyoni mwake. Ilikuwa ni sehemu ya asili yake, kama vile ni sehemu ya asili ya kimungu. Lakini tusisahau kwamba sura hii au sura ya Mungu -- asili hii ya mwanadamu iliyoandikwa na sheria -- imepoteza sehemu kubwa ya muhtasari wake wa wazi kupitia kufuta, ushawishi wa kudhalilisha wa dhambi. Sasa sivyo ilivyokuwa kwa mtu wa kwanza. Uwezo wa kupenda unamaanisha uwezo wa kuchukia. Kwa hiyo, tunaweza kusababu kwamba Mungu hangeweza kumfanya mwanadamu kwa mfano Wake, akiwa na nguvu za kupenda na kufanya yaliyo sawa, bila uwezo unaolingana wa kuchukia na kufanya mabaya. Lakini uhuru huu wa kuchagua (wakala huru wa kimaadili -- au hiari) ni sehemu ya majaliwa ya asili ya mwanadamu; hili, pamoja na kipimo kamili cha uwezo wake wa kiakili na kiadili, vilimfanya awe mfano wa Muumba wake. Leo, baada ya miaka 6,000 hivi ya dhambi, sehemu kubwa ya sura ya awali ya Muumba wetu imefutwa. Mwanadamu amefungwa, kwa kiwango kikubwa au kidogo, na dhambi ambayo huja kwa urahisi zaidi kwa mwanadamu aliyeanguka kuliko haki.
Hatuhitaji kuhoji jinsi ambavyo Mungu angeweza kumpa Adamu mwono ulio wazi namna hiyo wa matokeo mengi ya dhambi ambayo yangemzuia asiiache. Tunaamini kwamba Mungu aliona kimbele jinsi uzoefu halisi na uovu ungekuwa somo la hakika na la kudumu la kumtumikia mwanadamu milele. Kwa sababu hiyo Mungu hakumzuia bali, badala yake, alimruhusu afanye uamuzi wake na kuhisi matokeo yake mabaya. Kama nafasi ya kutenda dhambi isingeruhusiwa kamwe, mwanadamu hangeweza kuipinga. Kwa hiyo, kusingekuwa na wema wala sifa katika haki yake. “Mungu huwatafuta watu kama hao wamwabudu katika roho na kweli” (Yohana 4:23, 24). Anatamani utii wa akili, wa hiari, badala ya huduma ya mitambo. Tayari alikuwa na mashirika yasiyo na uhai yanayofanya kazi, yakitimiza mapenzi Yake. Ubunifu wake ulikuwa wa kuumba kiumbe chenye akili kwa mfano wake mwenyewe -- ambaye uaminifu wake na uadilifu wake ungetegemea kuthamini mema na mabaya, na kutamani kutenda mema.
Kanuni za mema na mabaya zimekuwepo siku zote. Viumbe wote wenye akili wakamilifu walio katika mfano wa Mungu lazima wawe na uhuru wa kuchagua, ingawa ni kanuni zinazofaa tu ndizo zitakazoendelea kuwa hai milele.
Maandiko yanatufahamisha kwamba kanuni ovu inapokuwa imeruhusiwa kwa muda wa kutosha kutimiza kusudi la Mungu, itakoma kuwa hai milele. Wote wanaokataa kutii udhibiti wake wa haki watakoma milele (1 Kor. 15:25, 26; Ebr. 2:14). Ni wale tu wanaotii kwa hiari ndio watakaoishi milele.
NJIA AMBAZO MWANADAMU ANAPATA UOVU
NJIA AMBAZO MWANADAMU ANAPATA UOVU
Swali linakuja akilini kwa namna nyingine: “Je, mwanadamu hangeweza kufahamishwa na uovu kwa njia nyingine isipokuwa uzoefu?” Ndiyo, kuna njia 4 za kujua mambo, yaani: 1. kwa Intuition, 2. Uchunguzi, 3. Uzoefu, na 4. Taarifa.
Ujuzi wa angavu ni wasiwasi wa moja kwa moja, bila mchakato wa kufikiria, au hitaji la uthibitisho. Ujuzi huo ni wa Yehova pekee, chemchemi ya milele ya hekima na kweli yote na Mwana Wake tangu kufufuliwa Kwake. Kwa lazima na katika asili ya vitu, Mungu ni mkuu kuliko viumbe vyake vyote. Kwa hiyo, ujuzi wa mwanadamu wa mema na mabaya haungeweza kuwa wa angavu. Inaweza kuwa ilikuja kwa uchunguzi, lakini katika tukio hilo ingehitajika kuwa na maonyesho fulani ya uovu na matokeo yake kwa mwanadamu kushuhudia. Hii ingemaanisha kuruhusiwa kwa uovu mahali fulani, miongoni mwa viumbe vingine -- kwa hivyo kwa nini tusiwe na wanadamu hapa duniani?
Kwa nini mwanadamu hangekuwa kielelezo, na kupata ujuzi wake kwa uzoefu wa vitendo? Ndivyo ilivyo. Mwanadamu anapata uzoefu wa vitendo huku akitoa kielelezo kwa wengine kwa nyakati zote, na vilevile “kufanywa kuwa tamasha kwa malaika” ( 1 Kor. 4:9 ). Adamu tayari alikuwa na ujuzi wa uovu kwa sababu ya kutotii kwake. Adamu na Hawa walimjua Mungu kama Muumba wao, na hivyo kuwa ndiye aliyekuwa na haki ya kuwadhibiti na kuwaelekeza. Mungu alikuwa amesema kuhusu mti uliokatazwa, “Siku utakapokula matunda yake, utakufa utakufa” (Mwa. 2:17). Kabla ya kutenda dhambi walikuwa na ujuzi wa kinadharia wa uovu, ingawa hawakuwahi kuuona au kupata madhara yake. Kwa hiyo, hawakuthamini mamlaka yenye upendo ya Muumba wao na sheria Yake yenye fadhili wala hatari ambazo Yeye alipendekeza kuwalinda nazo. Hivyo, walikubali jaribu ambalo Mungu aliruhusu kwa hekima.
Ni watu wachache wanaothamini ukali wa jaribu ambalo wazazi wetu wa kwanza walianguka chini yake, au haki ya Mungu katika kuambatanisha na adhabu kali sana kwa kile kinachoonekana kwa wengi kuwa kosa dogo sana. Tafakari kidogo itafanya yote kuwa wazi. Maandiko yanasimulia hadithi rahisi ya jinsi mwanamke alivyodanganywa na kuasi sheria ya Mungu. Uzoefu wake na ujuzi wake pamoja na Mungu ulikuwa na mipaka hata zaidi kuliko ule wa Adamu, kwa kuwa aliumbwa kwanza. Tayari alikuwa amepokea ujuzi wa adhabu ya dhambi kutoka kwa Mungu kabla ya kuumbwa kwake, na inaelekea kwamba Hawa alipokea kutoka kwa Adamu. Ni wazi kwamba hakutambua ukubwa wa kosa lake alipokula tunda -- akiwa ameweka imani katika upotoshaji wa Shetani, ingawa labda alikuwa na mashaka na woga kidogo kwamba mambo hayakuwa sawa. Ingawa alidanganywa, Paulo aliandika kwamba alikuwa mkosaji ingawa hakuwa na hatia kama Adamu katika kutotii kwake kimakusudi.
Tunaambiwa kwamba, tofauti na Hawa, Adamu hakudanganywa (1 Tim. 2:14). Kwa hiyo alivuka mipaka kwa utambuzi kamili wa dhambi na dhidi ya nuru kubwa zaidi. Kwa mtazamo wa adhabu hakika alijua kwamba lazima afe. Tunaweza kuona kwa urahisi kile kishawishi kilikuwa ambacho kilimsukuma hivyo bila kujali kupata adhabu iliyotamkwa. Kumbuka kwamba walikuwa viumbe wakamilifu, katika mfano wa kiakili na kiadili wa Muumba wao. Sehemu ya upendo kama mungu ilionyeshwa kwa umashuhuri mkubwa na mwanamume mkamilifu kuelekea mwandamani wake mpendwa, mwanamke mkamilifu. Alitambua dhambi yake, na akaogopa kifo cha Hawa. Adamu, kwa kukata tamaa, bila kujali alihitimisha kutoishi bila yeye. (Kumpoteza kwake kulionekana kutokuwa na tumaini la kupona, kwa kuwa hakuna tumaini kama hilo lilikuwa limetolewa). Akiona maisha yake kuwa yasiyo na thamani bila uandamani wake, kwa makusudi alishiriki tendo lake la uasi ili kushiriki adhabu ya kifo. Wote wawili walikuwa “katika uasi,” asema Mtume ( Rum. 5:14; 1 Tim. 2:14 ).
MUNGU HAWAJIBIKI NA DHAMBI
MUNGU HAWAJIBIKI NA DHAMBI
Mungu alijua kimbele kwamba mwanadamu angeasi, akiwa amempa uhuru wa kuchagua, kwa kuwa mwanadamu alikosa uthamini kamili wa dhambi na matokeo yake. Zaidi ya hayo, Aliona kwamba kwa kuifahamu dhambi, mwanadamu angeharibu sana tabia yake ya kiadili hivi kwamba uovu ungekubalika na kutamanika pole pole kuliko wema. Mungu alikusudia kuruhusu uovu, akiwa tayari ametoa dawa ya kuachiliwa kwa mwanadamu kutokana na matokeo yake katika Mpango Wake wa Ukombozi. Aliona kwamba matokeo ya kutotii yangemwongoza, kupitia uzoefu, kwenye uthamini kamili wa “dhambi yenye kupita kiasi” ( Rum. 7:13 ) na ya thamani isiyo na kifani ya wema kwa kulinganisha. Somo hili lingemfundisha mwanadamu kumpenda na kumheshimu Muumba wake zaidi, ambaye ndiye chanzo na chemchemi ya wema wote, na kuacha milele kile kilicholeta taabu nyingi. Matokeo ya mwisho yatakuwa upendo mkubwa zaidi kwa Mungu na chuki kubwa zaidi ya yote ambayo ni maovu. Matokeo ya mwisho yatakuwa kuimarika kwa haki ya milele kwa wale wote ambao watafaidika na masomo hayo ambayo Mungu anafundisha sasa, kupitia ruhusa ya dhambi na matokeo yake mabaya.
Tofauti kubwa inapaswa kuzingatiwa, hata hivyo, kati ya ukweli usiopingika kwamba Mungu ameruhusu dhambi , na kosa kubwa la baadhi ya watu wanaomshtaki Mungu kuwa mwanzilishi na mchochezi wa dhambi. Mtazamo wa mwisho ni wa kukufuru na kupingana na ukweli unaotolewa katika Biblia. Wale wanaoanguka katika kosa hili kwa ujumla hufanya hivyo kwa kujaribu kutafuta mpango mwingine wa wokovu kuliko ule ambao Mungu ametoa kupitia dhabihu ya Yesu kama bei yetu ya ukombozi. Ikiwa watafaulu kujisadikisha wenyewe na wengine kwamba Mungu ndiye anayehusika na dhambi na uovu wote na uhalifu..., na kwamba kama chombo kisicho na hatia mikononi Mwake, mwanadamu alilazimishwa kutenda dhambi, wameweka wazi njia kwa imani yao kwamba hakuna sadaka kwa ajili ya dhambi zetu wala rehema kwa namna yoyote ile ilihitajika ila HAKI tu. Pia huweka msingi wa sehemu nyingine ya nadharia yao ya uwongo: Ulimwengu. Wanadai kwamba kwa kuwa Mungu ndiye aliyesababisha dhambi na uovu wote, Yeye pia atasababisha ukombozi wa kila mtu kutoka katika dhambi na kifo. Wakifikiri kwamba Mungu alipenda na kusababisha dhambi, na kwamba hakuna angeweza kumpinga, wao pia wanadai kwamba wakati utakapowadia wa Yeye kufanya uadilifu -- wote vile vile watakuwa hawana uwezo wa kumpinga. Maandiko mawili ya Maandiko yanatumika kuunga mkono nadharia hii (Isa 45:7 & Amosi 3:6), lakini kwa tafsiri potofu ya neno “uovu” katika maandiko yote mawili.
Dhambi siku zote ni uovu, lakini ubaya sio dhambi siku zote. Tetemeko la ardhi, moto, mafuriko au tauni ingekuwa balaa -- uovu -- lakini hakuna hata moja kati ya hizi ingekuwa dhambi. Neno uovu katika maandiko haya yaliyotajwa linaashiria misiba. Neno hilohilo la Kiebrania limetafsiriwa kuwa mateso katika Zaburi 34:19; 107:39; Yeremia 48:16 na Zekaria 1:15. Imetafsiriwa shida katika Zaburi 27:5; 41:1; 88:3; 107:26; Yeremia 51:2 na Maombolezo 1:21. Imetafsiriwa majanga, dhiki & dhiki katika 1 Samweli 10:19; Zaburi 10:6; 94:13; 141:5; Mhubiri 7:14; Nehemia 2:17. Katika sehemu nyingine neno hilohilo linatafsiriwa kuwa ni madhara, ubaya, uchungu, uchungu, taabu, huzuni na huzuni.
Katika Isaya 45:7 na Amosi 3:6 , Bwana aliwakumbusha Israeli juu ya agano lake alilofanya nao kama taifa -- kwamba ikiwa wangetii sheria zake, angewabariki na kuwalinda kutokana na maafa ya kawaida kwa ulimwengu kwa ujumla. . Lakini lau wangemwacha basi angewaletea misiba kama adhabu. Kumb. 28:1-32; Mambo ya Walawi 26:14-16; Yoshua 23:6-16.
Misiba ilipowajia, walikuwa na mwelekeo wa kuyaona kuwa ni ajali badala ya adhabu. Kwa hiyo, Mungu aliwatumia neno kupitia manabii, kuwakumbusha juu ya agano lao. Waliwaambia kwamba misiba yao ilitoka Kwake na kwa mapenzi Yake, kwa ajili ya kuwarekebisha. Kwa hiyo ni upuuzi kutumia maandiko haya kuthibitisha kwamba Mungu ndiye mwanzilishi wa dhambi!
Katika mawazo hayo yote, sifa bora zaidi ya mwanadamu inawekwa kando kabisa—uhuru wa mapenzi, au chaguo. Hiyo ndiyo sifa ya kushangaza zaidi ya kufanana kwake na Muumba wake. Ni kweli kwamba Mungu ana uwezo wa kumlazimisha mwanadamu kufanya dhambi au haki. Lakini Neno Lake linatangaza kwamba Yeye hana kusudi kama hilo. Hangeweza kulazimisha mwanadamu kutenda dhambi kwa sababu sawa na kwamba "hawezi kujikana Mwenyewe" (2 Tim. 2:13). Hili haliendani na tabia Yake kamilifu na haliwezekani. Tunasema tena, Mungu anawatafuta wale tu wanaomwabudu na kumpenda katika roho na kweli. Kwa ajili hiyo amempa mwanadamu uhuru wa mapenzi kama yake mwenyewe, akitaka achague haki.
Kumruhusu mwanadamu kujichagulia mwenyewe ndiko kulikopelekea kuanguka kwake kutoka kwa ushirika na baraka za kiungu. Ujuzi wa Mungu wa mambo ambayo mwanadamu angefanya hautumiwi dhidi yake kumshushia hadhi na kuwa roboti tu. Kinyume chake, hutumiwa kwa upendeleo wa mwanadamu. Mungu, kwa hekima yake, hakumzuia kuonja dhambi kimajaribio na matokeo yake machungu. Lakini Alianza mara moja kuandaa njia ya kupona kutokana na kosa lake la kwanza kwa kutoa Mkombozi -- Mwokozi mkuu awezaye kuokoa kabisa wote ambao wangemrudia Mungu kupitia Yeye. Kwa kusudi hili - ili mwanadamu awe na hiari na bado kuwezeshwa kufaidika na kushindwa kwake kwa mara ya kwanza katika kutotii mapenzi ya Bwana - Mungu hajatoa tu fidia kwa ajili ya wote, lakini pia ujuzi wa upatanisho na Yeye mwenyewe, ambayo itashuhudiwa kwa wote kwa wakati wake (1 Timotheo 2:3-6).
Ukali wa adhabu haukuwa onyesho la chuki na uovu kwa upande wa Mungu. Ilikuwa ni matokeo ya mwisho ya lazima na yasiyoepukika ya uovu, ambayo Aliruhusu mwanadamu kuona na kuhisi. Mungu anaweza kuendeleza maisha maadamu yeye anaona inafaa, hata dhidi ya nguvu za uharibifu za uovu. Lakini kimaadili, haingewezekana kabisa kwa Mungu kutegemeza uhai huo udumuo milele kama vile Yeye kusema uwongo. Maisha kama hayo yanaweza tu kuwa chanzo cha huzuni na kutokuwa na furaha kwa yenyewe na kwa wengine. Mungu ni mwema sana asiweze kuendeleza maisha hayo yasiyofaa na yenye kudhuru. Huku uwezo Wake wa kutegemeza ukiondolewa, uharibifu -- matokeo ya asili ya uovu -- yangetokea. Uhai ni neema, ni zawadi ya Mungu, nao utaendelezwa milele kwa wale tu wanaotii kwa hiari.
WANADAMU HAWAPO SASA KWENYE MAJARIBIO
WANADAMU HAWAPO SASA KWENYE MAJARIBIO
Hakuna dhuluma yoyote ambayo imefanywa kwa kizazi cha Adamu kwa kutowapa kila mmoja jaribio la mtu binafsi. Yehova hakulazimishwa hata kidogo kutuumba. Baada ya kutuleta sisi kuwepo, hakuna sheria ya usawa au haki inayomfunga Yeye kudumisha utu wetu milele, au hata kutupa majaribio, kama alivyofanya Adamu. Tia alama jambo hili vizuri! Maisha ya sasa ambayo, kutoka utotoni hadi kaburini, ni mchakato wa kufa, ni neema! Licha ya ubaya wake wote na kukatisha tamaa, bado ingekuwa hivyo, hata kama kusingekuwa na akhera. Walio wengi wanaithamini sana, isipokuwa (kujiua, wale wasio na usawaziko wa kiakili) kuwa wachache kwa kulinganisha. Matendo ya mwanadamu mkamilifu -- Adamu -- yanatuonyesha ni hatua gani watoto wake wangechukua chini ya hali kama hizo, yaani, bila kujua uovu huleta nini.
Wengi wameingiza wazo potofu kwamba Mungu aliweka mbio zetu kwenye majaribu ya uzima na badala ya mateso ya milele. Lakini hakuna kitu cha aina hiyo kinachodokezwa hata katika adhabu iliyotamkwa. Neema au baraka za Mungu kwa watoto wake watiifu ni maisha endelevu, ambayo hayatakuwa na maumivu, magonjwa na kila kipengele kingine cha uozo na kifo. Adamu alipewa baraka hii kwa kipimo kamili. Lakini alionywa kwamba angenyimwa zawadi hiyo ikiwa angekosa kumtii Mungu: “Siku utakapokula, ukifa, utakufa.” Hakuambiwa chochote kuhusu maisha ya mateso kama adhabu ya dhambi. Uzima wa milele haujaahidiwa popote isipokuwa wale watiifu. Uhai ni zawadi ya Mungu, na kifo ni adhabu aliyoiweka kwa ajili ya kutotii.
Mateso ya milele hayajapendekezwa popote katika Agano la Kale, na katika Agano Jipya ni taarifa chache tu zinazoweza kueleweka vibaya kiasi cha kuonekana kufundisha. Haya yanapatikana miongoni mwa ishara za Ufunuo, au miongoni mwa mafumbo na maneno ya giza ya Bwana wetu, ambayo hayakueleweka na watu walioyasikia (Luka 8:10). Wanaonekana kueleweka vizuri zaidi leo. Kinyume na mateso ya milele, “mshahara wa dhambi ni mauti.” “Roho itendayo dhambi ndiyo itakayokufa” (Rum. 6:23; Eze. 18:4).
FURSA YA BAADAYE YA MWANADAMU ITAKUWA KUBWA ZAIDI
FURSA YA BAADAYE YA MWANADAMU ITAKUWA KUBWA ZAIDI
Wengi wamefikiri kwamba Mungu hana haki kwa kuruhusu hukumu ya Adamu ishirikiwe na uzao wake, badala ya kuwapa kila mmoja jaribu na nafasi ya uzima wa milele kama vile Adamu alifurahia. Lakini watasema nini, ikiwa sasa itaonyeshwa kwamba fursa ya wakati ujao ya ulimwengu na majaribu ya uhai yatakuwa yenye kufaa zaidi kuliko yale ya Adamu? Na hiyo pia, ni kwa sababu Mungu alipitisha mpango huu wa kuruhusu jamii ya Adamu kushiriki adhabu yake kwa njia ya asili. Mungu hutuhakikishia kwamba hukumu ilipopitishwa kwa wote katika Adamu, Amepanga hivyo kwa ajili ya baba mpya au mpaji-uhai kwa ajili ya jamii, ambaye ndani yake wote wanaweza kuhamishiwa kwa imani na utii. Kwa kuwa wote katika Adamu walishiriki laana ya kifo, hivyo wote katika Kristo watashiriki baraka ya urejesho duniani, isipokuwa kwa Kanisa (Rum. 5:12, 18,19). Hivyo inavyoonekana, kifo cha Yesu -- asiye na unajisi na asiye na dhambi -- kilikuwa ni suluhu kamili kwa Mungu kwa ajili ya dhambi ya Adamu. Kama vile mtu mmoja alivyotenda dhambi na wote ndani yake walikuwa wameshiriki adhabu yake, vivyo hivyo baada ya kulipa adhabu ya yule mwenye dhambi mmoja, Yesu alinunua si Adamu tu, bali na uzao wake wote, ambao kwa urithi ulishiriki udhaifu wake, dhambi na adhabu ya hizo, ambazo ni kifo. Bwana wetu, “MWANADAMU Kristo Yesu,” Mwenyewe asiye na dosari, aliyeidhinishwa na mwenye uzao (mbio) kamilifu ambao haujazaliwa katika viuno Vyake—bila kuchafuliwa na dhambi, alitoa uhai Wake WOTE wa kibinadamu kama dhabihu kwa ajili ya dhambi na bei kamili ya ukombozi kwa ajili yake. Adamu na uzao wake (mbio) ndani yake Msalabani.
Baada ya kununua kikamilifu maisha ya Adamu na jamii yake, Kristo anajitolea kuwafanya watoto wa Adamu wa uzao wake, wote wa kabila yake ambao watakubali masharti ya Agano lake Jipya na hivyo kuja katika familia ya Mungu kwa imani na utii na kupokea uzima wa milele. . Ndivyo ilivyoandikwa: “Kwa maana kama katika Adamu wote wanakufa, vivyo hivyo na katika Kristo WOTE watahuishwa” (1Kor. 15:22 NAS).
Kwa upendeleo wa Mungu, jeraha tulilopata kupitia anguko la Adamu (hatukudhulumiwa) ni zaidi ya kukomeshwa na kibali kupitia Kristo! Katika “wakati ufaao” wa Mungu karibuni au baadaye wote watakuwa na fursa kamili ya kurudishwa kwenye msimamo uleule ambao Adamu alifurahia kabla ya kutenda dhambi. Wengi wa wanadamu (pamoja na watoto na wapagani) wanashindwa kupokea ujuzi kamili katika wakati huu wa sasa, wala kufurahia neema hii kutoka kwa Mungu. Lakini kwa hakika watapata majaliwa haya katika wakati ujao au “ulimwengu ujao” -- wakati huo wa kufuata wakati huu uliopo. Kwa maana hii, “WOTE waliomo makaburini mwao... watatoka…(ufufuo)” (Yohana 5:28). Iwe itakuwa sasa au katika enzi inayofuata, kila mmoja anapofahamu kikamili bei hiyo ya fidia iliyotolewa na Bwana wetu Yesu, na mapendeleo yake ya baadae, anaonwa kuwa majaribu kama vile Adamu. Utii utaleta uzima wa kudumu; kutotii kutaleta kifo, "kifo cha pili". Utii mkamilifu, bila uwezo mkamilifu wa kuutoa, hauhitajiki kwa yeyote.
Chini ya Agano Jipya la Neema wakati wa Enzi ya Injili, washiriki wa Kanisa wamekuwa na haki ya Kristo iliyohesabiwa kwao kwa imani, ambayo ilikamilisha mapungufu yao kupitia udhaifu wa mwili. Neema ya Kiungu pia itafanya kazi kwa “yeyote atakaye” wa ulimwengu wakati wa enzi ya Milenia. Ukamilifu kamili wa kiadili wa namna hiyo hautatarajiwa hadi ukamilifu wa kimwili na kiakili ufikiwe mwishoni mwa Ufalme huo wa miaka 1,000. Majaribu hayo, matokeo ya fidia na Agano Jipya, yatatofautiana na majaribu ya Adamu, kwa maana kila mmoja ataathiri maisha yake ya baadaye tu ( Eze. 18:20-23 ).
Huenda wengine wakauliza, “Je, huku si kuwapa baadhi ya washiriki wa mbio hizo nafasi ya pili ya kupata uzima wa milele?” Naam, nafasi ya kwanza ya hilo ilipotea kwa Adamu na jamii yake yote “bado katika viuno vyake (ambaye hajazaliwa)” ( Ebr. 7:10 ) kwa kutotii kwa baba Adamu. Chini ya jaribio la awali "hukumu ilipitishwa kwa watu wote" (Rum. 5:18). Mpango wa Mungu ni kwamba Adamu na wote waliopoteza maisha kwa kushindwa kwake, baada ya kuonja dhambi nyingi sana na kuhisi uzito wa adhabu yake, watapewa fursa ya kumgeukia Mungu kwa njia ya imani katika Mkombozi kwa sababu ya ukombozi wake. sadaka. Unaweza kuiita nafasi ya pili kwa Adamu, (ingawa alikosa ujuzi wa mpango wa Mungu na uzoefu wa dhambi kabla ya jaribio lake la awali); lakini itakuwa fursa ya kwanza ya mtu binafsi kwa wazao wake, tayari chini ya hukumu ya kifo wakati kuzaliwa. WOTE walihukumiwa kifo kwa sababu ya kutotii kwa Adamu, na WOTE watafurahia fursa kamili katika enzi ya Milenia kupata uzima wa milele chini ya masharti mazuri ya Agano Jipya.
Kama malaika walivyotangaza, hii kwa kweli ni “Habari Njema ya furaha kuu itakayokuwa kwa watu wote” (Luka 2:10). Na kama Mtume alivyotangaza, neema hii ya Mungu -- kwamba Bwana wetu Yesu "alijitoa mwenyewe kuwa ukombozi kwa ajili ya wote" -- lazima "ishuhudiwe" kwa wote "kwa wakati wake" (Warumi 5: 17-19; 1Timotheo 2: 4) -6). Ni wanadamu, sio Mungu, ambao wamewekea nafasi hii au fursa ya kupata uzima kwa enzi ya Injili. Kinyume chake, Mungu anatuambia kwamba enzi ya Injili ni ya kuchaguliwa kwa Kanisa -- wale ambao watakuwa "warithi-pamoja na Kristo" -- ambao kupitia kwao wengine wote wataletwa kwenye ujuzi sahihi wa kweli katika kufanikiwa. umri, na kupewa fursa kamili ya kupata uzima wa milele.
NJIA ZA MUNGU ZINA FAIDA KWA MWANADAMU
NJIA ZA MUNGU ZINA FAIDA KWA MWANADAMU
Unaweza kujiuliza ni faida gani iliyokuwa katika njia ambayo Mungu alifuata. Kwa nini sasa Hakumpa kila mtu nafasi ya mtu binafsi ya maisha bila mchakato mrefu? Kulikuwa na kesi na hukumu ya Adamu; sehemu ya uzao wake katika hukumu yake; ukombozi wa wote kwa dhabihu ya Kristo; na toleo jipya kwa wote wa uzima wa milele chini ya masharti ya Agano Jipya. Ikiwa uovu lazima uruhusiwe kwa sababu ya uhuru wa kuchagua wa mwanadamu, kwa nini Anaruhusu taabu nyingi sana kuingilia kati na kuwajia wengi, ikiwa hata hivyo watapokea zawadi ya uhai kama watumishi Wake watiifu? Hiyo ndiyo hatua ambayo nia ya somo hili inazingatia kweli! Tuseme Mungu alikuwa ameamuru kwa njia tofauti uenezi wa aina zetu ili watoto wasishiriki matokeo ya dhambi za wazazi - udhaifu wa kiakili, wa kimaadili na wa kimwili. Na tuseme Muumba alipanga hivi kwamba wote wangekuwa na hali nzuri ya Edeni kwa kujaribiwa kwao, na kwamba wakosaji tu ndio wangehukumiwa, chini ya hali hizo nzuri ni wangapi, tungedhania, wangepatikana kustahili uzima, na ni wangapi wasiostahili. ?
Ikiwa mfano mmoja wa Adamu utachukuliwa kama kiwango (yeye akiwa sampuli ya utu uzima wa kiume katika kila jambo), hitimisho lingekuwa kwamba hakuna hata mmoja ambaye angepatikana mtiifu na kustahili kikamilifu. Hiyo ni kwa sababu hakuna yeyote ambaye angekuwa na ujuzi wa wazi wa matokeo ya uovu wala kuwa na uzoefu na Mungu, ambao ungekuza ndani yao imani kamili Kwake, zaidi ya uamuzi wao wa kibinafsi. Tuna hakika ni ufahamu wa Kristo juu ya Baba ambao ulimwezesha kumwamini na kutii kabisa (Isa. 53:11).
Lakini tukiendelea katika dhana hiyo, tuseme kwamba moja ya nne ingepata uzima; au hata zaidi, hiyo nusu ingeonekana kuwa inastahili, na ile nusu nyingine ingepata mshahara wa dhambi ambayo ni mauti. Kisha nini? Hebu tuseme nusu ya kwanza haikuwa na uzoefu wala kushuhudia dhambi. Je! hawawezi kuhisi udadisi milele kuelekea mambo yaliyokatazwa, ambayo yamezuiliwa tu kwa kumcha Mungu na adhabu? Huduma yao isingeweza kuwa ya moyoni kana kwamba wanajua mema na mabaya, na hivyo wakawa na ufahamu kamili wa miundo ya fadhili ya Muumba na sheria zinazotawala mwendo wa viumbe Wake. Fikiria nusu ambayo ingeingia kwenye kifo kwa sababu ya dhambi yao ya kimakusudi. Wangetengwa na maisha milele. Tumaini lao pekee lingekuwa kwamba Mungu angeweza kukumbuka kwa upendo kazi ya mikono Yake, na kuwaandalia majaribu mengine na kwamba kama wangeamshwa na kujaribiwa tena, wengine, kwa sababu ya uzoefu huu, wangeweza kuchagua utii na kuishi.
Lakini hata kama mpango kama huo ungekuwa mzuri katika matokeo yake kama ule ambao Mungu alikubali, kungekuwa na pingamizi kubwa kwao. Hekima ya Mungu ni kubwa kiasi gani iliyoonyeshwa katika kuweka dhambi kwa mipaka fulani, kama mpango wake unavyofanya. Ni afadhali sana kuwa na sheria moja kamilifu na isiyo na upendeleo, ambayo inatangaza mshahara wa dhambi ya kimakusudi ni kifo. Hivyo Mungu huweka mipaka uovu ambao Yeye huruhusu, kwa kuandaa utawala wa miaka 1,000 wa Kristo katika Ufalme Wake wakati kutoweka kabisa kwa uovu na watenda maovu kutaleta umilele wa uadilifu, unaotegemea ujuzi kamili na utii wa hiari wa wanadamu wakamilifu. .
Lakini kuna pingamizi zingine mbili kwa mpango huo uliopendekezwa wa kujaribu kwanza kila mtu tofauti. Mkombozi mmoja alitosha kabisa katika mpango wa Mungu, kwa sababu ni MMOJA tu aliyetenda dhambi kimakusudi na ni MMOJA tu aliyehukumiwa (ingawa wengine walishiriki hukumu yake). Lakini ikiwa nusu ya jamii ingefanya dhambi na kuhukumiwa kwa kesi ya mtu binafsi, dhabihu ya mkombozi kwa kila mtu aliyehukumiwa ingehitajika. Uhai mmoja mkamilifu ungeweza kukomboa uhai mmoja tu uliopotezwa, na si zaidi. Mtu huyo mmoja mkamilifu, “mtu Kristo Yesu,” aliyemkomboa Adamu aliyeanguka (na sisi ndani yake), hangeweza kuwa “fidia kwa WOTE” chini ya hali nyingine yoyote isipokuwa ile iliyochaguliwa na Mungu katika hekima na uchumi Wake!
Pingamizi lingine kwa mpango huo ni kwamba ungeharibu kabisa mipango ya Mungu, kuhusiana na uteuzi na kuinuliwa kwa hali ya kiungu ya “kundi dogo” -- Bibi-arusi wa Bwana Yesu Kristo ambaye anajaribiwa sasa.
Kuwahukumu wote katika mtu mmoja kulifungua njia kwa ajili ya fidia na kurejeshwa kwa wote na Mkombozi mmoja. Wale wanaoweza kufahamu kipengele hiki watapata ndani yake suluhu ya matatizo mengi na kuinama mbele ya hekima isiyo na kifani ya Mungu. Katika Mpango Wake wataona kwamba hukumu ya wote katika moja ilikuwa kinyume cha madhara na kwa kweli ni baraka kwa wote. Tunafurahi kujua kwamba siku moja uovu utazimwa milele kusudi la Mungu litakapotimizwa kikamili. Haiwezekani kufahamu kwa usahihi kipengele hiki cha mpango wa Mungu bila kuelewa: udhambi mkubwa wa dhambi; asili ya adhabu yake -- kifo; umuhimu na thamani ya fidia ambayo Bwana wetu Yesu alilipa; na kurejeshwa kikamili kwa mtu kwa hali zinazofaa ambapo chini yake atakuwa na majaribu kamili na ya kutosha, kabla ya kuhukumiwa kuwa anastahili ama uzima wa milele au kifo cha milele.
BARAKA ZINATOKANA NA RUHUSA YA UOVU
BARAKA ZINATOKANA NA RUHUSA YA UOVU
Kwa kuzingatia mpango mkuu wa Mungu wa ukombozi, na matokeo ya “kurudisha vitu vyote” kupitia Kristo, jambo moja linasimama hakika: tunaweza kuona kwamba baraka ni matokeo ya ruhusa ya uovu, ambayo isingeweza kutimizwa kikamilifu hivyo. Mwanadamu hafaidiki tu kwa umilele wote kwa uzoefu uliopatikana, na malaika kwa uchunguzi wa matukio hayo; bali wote wana faida zaidi kwa kuifahamu vyema tabia ya Mungu, kama inavyodhihirishwa katika mpango Wake ambao utakapotimizwa kikamilifu utawawezesha WOTE kuona waziwazi Hekima, Haki, Upendo na Nguvu zake. Wataona: 1. Uadilifu ambao haungeweza kukiuka amri ya Mwenyezi Mungu, wala kuokoa jamii iliyohukumiwa kwa haki bila kufutwa kabisa kwa adhabu yao na Mkombozi aliye tayari; 2. jinsi Upendo uliotoa dhabihu hii adhimu na uliomwinua sana Mkombozi kwa mkono wa kuume wa Mungu mwenyewe ulimpa Yeye uwezo na mamlaka ya kuwafufua wale aliowanunua kwa damu yake ya thamani; 3. jinsi Uweza na Hekima ambavyo viliweza kutayarisha hatima tukufu kwa viumbe vyake vingeshinda vishawishi vyote vinavyopingana na kuwafanya wawe mawakala walio tayari au wasiotaka kwa ajili ya kuendeleza na kutimizwa kwa mwisho kwa miundo Yake kuu. Hatuwezi kuona jinsi matokeo haya yangeweza kupatikana kama uovu haungeruhusiwa na kutawaliwa na usimamizi wa Mungu. Ruhusa ya uovu hudhihirisha hekima ya kuona mbali, inayoshika hali zote za mhudumu, na kutengeneza suluhisho kamilifu.
Katika Enzi hii ya Injili au Kipindi hiki, dhambi na maovu yake yametumika zaidi kwa ajili ya kuadibu na maandalizi ya Kanisa. Dhabihu ya Bwana wetu na ile ya Kanisa, ambayo thawabu yake ni asili ya kimungu, isingewezekana kama dhambi isingeruhusiwa kuijaribu imani yao. Yesu “alijifunza kutii kwa mateso,” kama vile Kanisa.
Inaonekana wazi kwamba kwa kiasi kikubwa sheria ile ile ya Mungu ambayo sasa iko juu ya wanadamu lazima hatimaye itawale viumbe wote wenye akili wa Mungu. Kuitii kuna malipo ya uhai, na kutotii kuna adhabu ya kifo. Sheria hiyo, kama Bwana wetu alivyoifafanua, inaeleweka kwa ufupi katika neno moja, “UPENDO.”
“Nawe mpende Bwana, Mungu wako, kwa moyo wako wote... kwa roho yako yote... kwa nguvu zako zote, na kwa akili zako zote; na jirani yako kama nafsi yako” (Luka 10:27). Wakati makusudi ya Mungu yatakapokuwa yametimizwa hatimaye, utukufu wa tabia ya kimungu utadhihirika kwa viumbe wote wenye akili, na ruhusa ya muda ya uovu itaonekana na wote kuwa imekuwa kipengele cha hekima katika moyo wa Mungu wa kimungu. Sasa, hili linaweza kuonekana tu kwa jicho la imani, tukitazama mbele katika Neno la Mungu katika mambo “yaliyonenwa kwa vinywa vya manabii watakatifu wote tangu zamani za kale” – kurejeshwa kwa vitu vyote (Matendo 3:21).
Isaya 55:8-11 : “Maana mawazo yangu si mawazo yenu, wala njia zenu si njia zangu, asema BWANA. Kama vile mbingu zilivyo juu sana kuliko nchi, kadhalika njia zangu zi juu sana kuliko njia zenu, na mawazo yangu kuliko mawazo yenu. Kama vile mvua na theluji zishukavyo kutoka mbinguni, na hazirudi tena bila kuinywesha ardhi, na kuifanya kuchipua na kuistawisha, hata kutoa mbegu kwa mpanzi, na mkate kwa alaye, ndivyo lilivyo neno langu litokalo katika nchi. kinywa changu: halitanirudia bure, bali litatimiza ninalotamani na kulifanikisha kusudi nililolituma.’ ” MSIFU MUNGU!
BARAKA ZA KUJA ZA WANADAMU
BARAKA ZA KUJA ZA WANADAMU
Kristo alionja mauti kwa ajili ya kila mtu, (Waebrania 2:9).
Na hii lakini mara moja - si zaidi; (Warumi 6:9).
Mungu anataka watu wote waokolewe; ( 1 Timotheo 2:4 ).
Atarejesha mambo yote. ( Matendo 3:21 ).
Hivi karibuni wafu wote wataisikia sauti ya Kristo (Yohana 5, 28, 29).
Kuwaamsha katika usingizi wa mauti; ( Danieli 12:2 ).
Na kifo na kuzimu vitatoa wafu wao (Ufunuo 20:13).
Kutoka ardhini na bahari ya kina. ( Isaya 26:19 ).
Na Uzao wa Ibrahimu utaibariki nchi (Matendo 3:25).
Na uwape wote nuru, (Yohana 1:9).
Ili wapate kujua mapenzi Matakatifu ya Mungu (Yeremia 31:34).
Na jifunzeni yaliyo sawa. ( Isaya 26:9 ).
Lakini wale ambao hawataisikia sauti (Matendo 3:23).
Ya Roho na Bibi-arusi (Ufunuo 22:17).
Itaangamizwa katika Mauti ya Pili (Ufunuo 21:8).
Uzima wa milele umekataliwa. ( 1 Yohana 5:12 ).
Lakini "wasiohitaji" kufa kamwe, (Yohana 11:26).
Maana njia itakuwa wazi (Isaya 35:8).
Hilo huongoza kwenye uhai mkamilifu wa kibinadamu ( Yoeli 2:28 ).
Na furaha ya siku isiyo na mwisho. ( Isaya 35:10 ).
Shetani akiwa amefungwa miaka elfu moja (Ufunuo 20:2,3).
Chini ya fimbo ya kuadibu ya Kristo (Zaburi 89:32).
Jamii iliyokombolewa inaweza kutafuta na kupata (Hosea 13:14).
Upatanifu kamili na Mungu. ( Ufu. 21:3 ).
Jamii iliyokombolewa, na nchi kufanywa mpya, (Isaya 65:17).
Utajiri na mali zisizosemwa; ( Hes. 14:21 ).
Ulimwengu ambamo haki itakaa (2 Petro 3:13).
Na mwanadamu Neema ya Mungu tazama! ( Zaburi 97:5, 6 ).
Ambapo maumivu na magonjwa, huzuni na kifo (Isaya 33:22-44).
Ni kumbukumbu za zamani; ( Ufu. 21:4 ).
Ambapo uaminifu wa upendo kwa Mungu (Mt. 25:31-40).
F orevermore itadumu. ( Ufu. 21:22-26 ).
Wakati "kila goti litapigwa na kila ulimi utakiri ... ya kuwa Kristo ni Bwana wa wote kwa utukufu wa Baba." ( Wafilipi 2:10-11 ).
“Webster defines evil as: “that which produces unhappiness; anything which either directly or remotely causes suffering of any kind.” This subject, therefore, not only inquires regarding human sorrows, pain, and death, but goes beyond all these to consider their primary cause--sin--and its remedy, the only permanent cure for the malady.
Perhaps no difficulty presents itself more frequently to the inquiring mind than the questions: “Why does God permit the present reign of evil?” “Why did He permit Satan to tempt our first parents after creating them perfect?” “Why did God allow the forbidden tree to have a place among the ones not forbidden?” Despite all attempts to turn aside, these questions cannot be silenced. Could not God have prevented any possibility of man’s fall?
Undoubtedly, the difficulty arises from a failure to comprehend the Plan of God. God could have prevented the entrance of sin, but the fact that He did not should tell us something. Its present permission is sufficient proof that it is designed to ultimately work out some greater good. God’s plan, seen in its completeness, will prove the great wisdom of the course pursued. Some inquire, “Could not God, with whom all things are possible, have interfered to prevent the full accomplishment of Satan’s design?” Doubtless He could have; but such interference would have prevented the accomplishment of His own purpose, which was to make manifest the perfection, majesty and righteous authority of His law, and to prove to both men and angels the evil consequences resulting from its violation.
Furthermore, some things in their very nature are impossible with God, as the Scriptures state: It is “impossible for God to lie” or to “deny Himself” (Heb. 6:18; 2 Tim. 2:13). God cannot do wrong, and therefore He could never choose any course of action but the wisest and best plan for those whom He created. His ways and thoughts are higher than ours with our shortsighted vision, which, without the enlightenment of His Holy Spirit, would fail to discern the hidden springs of His infinite wisdom. In Revelation ,4:11 we find the declaration that all things were created for the Lord’s pleasure. As amazing as it seems, this Awesome God and Creator of all things desires and delights in our fellowship! He delighted to dispense His myriad blessings on the human family, and to exercise the attributes of His glorious being. Even though the working out of His benevolent designs permits evil and evildoers to play an active part for a time, in the light of eternity, it is “but for a moment.” Our Creator is never in league with sin, for His Word declares that He is “not a God that has pleasure in wickedness” (Psa. 5:4).
Though God is opposed to evil in every sense, He permits it (i.e., does not hinder, but allows it) for a time, because He sees the way in which the permission of evil will be an everlasting and invaluable lesson to all His creatures, and knowing good from evil, they will gladly choose good.
It is a self-evident truth that for every right principle there is a corresponding wrong one. For instance, there is truth vs. lies, love vs. hate, justice vs. inequity. We distinguish these opposite principles as right and wrong by their effect when put into action. We call that principle, the result of which is beneficial to ultimate order, harmony and happiness a right principle. We call the opposite, which is unprofitable and produces unhappiness, discord, and destruction, a wrong principle. We termthe results of these principles of action as good or evil. We call an intelligent being either virtuous or wicked -- whoever is capable of discerning right principles from wrong, and is governed by one or theother through choice.
This faculty of discerning between right and wrong is called the moral sense, or conscience. It is by this moral sense which God has given to man that we are able to recognize that God is Good. It is to this moral sense that God always appeals, to prove His righteousness and justice. By the same moral sense Adam could discern sin, or unrighteousness -- to be evil -- even before he knew all of its consequences.
The lower order of God’s creatures are not endowed with this same moral sense. A dog has some intelligence but not to this degree. Though he may learn that certain actions bring the approval and reward from his master, and others his disapproval, it could not be termed a sinner if it stole or took a life, and it would not be called virtuous if it protected life and property. This is because it is ignorant of the moral quality of its actions. God could have made mankind devoid of the ability to discern between right and wrong, or to be able only to discern and do right; but to have made him so would have been to make a living robot -- certainly not one made in the mental and moral image of his Creator. Or God might have made man a perfect and free agent as He did, and have guarded him from Satan’s temptation. In that case his experience being limited to good, man would have been continually liable to suggestions of evil from without, or ambitions from within, making the everlasting future uncertain.
Thus, an outbreak of disobedience and disorder would always be a possibility. Beside all this, good would never have been so highly appreciated, except by its contrast with evil and its dire results.
God first made His creatures acquainted with good, surrounding them with absolute perfection in Eden’s garden. Later, as the predicted penalty for disobedience, He gave them a severe lesson in the knowledge of evil by expelling them from Eden and depriving them of His fellowship. He let them experience sickness, pain and death that they might forever know evil and the exceeding sinfulness of sin; yet this was not given without hope. By this comparison they came to an appreciation and proper estimate of both good and evil and its fruitage. “And the Lord said, ‘Behold, the man is become as one of us, to know good and evil’” (Gen. 3:22). Their posterity shared in this penalty, although those born thereafter will not fully realize perfect goodness until they experience it in the promised Kingdom, the result of their salvation in Jesus who will then be their Judge and King.
The moral sense (judgment of right and wrong) and the liberty to use it, which Adam possessed, were important features of his likeness to God. The law of right and wrong was written in his heart. It was part of his nature, just as it is part of the divine nature. But let us not forget that this image or likeness to God -- this originally law-inscribed nature of man -- has lost much of its clear outline through the erasing, degrading influence of sin. It is not now what it was in the first man. Ability to love implies ability to hate. Hence, we may reason that God could not make man in His own likeness, with power to love and do right, without the corresponding ability to hate and do wrong. But this liberty of choice (free moral agency -- or free will) is a part of man’s original endowment; this, together with the full measure of his mental and moral faculties, constituted him an image of his Creator. Today, after some 6,000 years of sin, much of the original likeness to our Creator has been erased. Mankind is bound, to a greater or lesser extent, by sin which comes more easily to fallen man than righteousness.
We need not question how God could have given Adam such a vivid impression of the many results of sin as would have deterred him from it. We believe that God foresaw how an actual experience with evil would be the surest, most lasting lesson to serve man eternally. For that reason God did not prevent but, rather, permitted him to make his choice and feel its dire consequences. Had an opportunity to sin never been permitted, man could not have resisted it. Consequently, there would have been neither virtue nor merit in his right-doing. “God seeks such to worship Him as worship in spirit and in truth” (John 4:23, 24). He desires intelligent, willing obedience, rather than mechanical service. He already had inanimate agencies in operation, accomplishing His will. His design was to make an intelligent creation in His own likeness -- whose loyalty and righteousness would be based on an appreciation of right and wrong, desiring to do right.
The principles of right and wrong have always existed. All perfect intelligent creatures in God’s likeness must be free to choose either, although only right principles will continue to be active forever.
Scripture informs us that when the evil principle has been permitted long enough to accomplish God’s purpose, it will cease to be active forever. All who refuse to submit to His righteous control shall forever cease to exist (1 Cor. 15:25, 26; Heb. 2:14). Only the willingly obedient will live forever.
THE WAYS MAN EXPERIENCES EVIL
THE WAYS MAN EXPERIENCES EVIL
The question comes to mind in another form: “Could not man have been made acquainted with evil in some other way than by experience?” Yes, there are 4 ways of knowing things, namely: 1. by Intuition, 2. Observation, 3. Experience, and 4. Information.
An intuitive knowledge is a direct apprehension, without the process of reasoning, or the necessity for proof. Such knowledge belongs only to Jehovah, the eternal fountain of all wisdom and truth and to His Son since His resurrection. Of necessity and in the very nature of things, God is superior to all His creatures.Therefore, man’s knowledge of good and evil could not be intuitive. It might have come by observation, but in that event there would need to have been some exhibition of evil and its results for man to witness. This would imply the permission of evil somewhere, among other beings -- so why not with mankind here on earth?
Why should not man have been the illustration, and get his knowledge by practical experience? So it is. Mankind is gaining practical experience while furnishing an illustration to others for all times, as well as being “made a spectacle to angels” (1 Cor. 4:9). Adam already had a knowledge of evil as a result of his disobedience. Adam and Eve knew God as their Creator, and hence as the one who had the right to control and direct them. God had said of the forbidden tree, “In the day you eat of it, dying you will die” (Gen. 2:17). Before they sinned they had a theoretical knowledge of evil, though they had never observed or experienced its effects. Consequently, they did not appreciate their Creator’s loving authority and His beneficent law nor the dangers from which He thereby proposed to protect them. Thus, they yielded to the temptation which God wisely permitted.
Few people appreciate the severity of the temptation under which our first parents fell, or the justice of God in attaching so severe a penalty to what seems to many to have been so slight an offense. A little reflection will make it all plain. The Scriptures tell the simple story of how the woman was deceived into transgressing God’s law. Her experience and acquaint-ance with God were even more limited than Adam’s, for he was created first. He had already received knowledge of the penalty of sin from God before her creation, while Eve most likely received it from Adam. Evidently, she did not realize the extent of her transgression when she ate of the fruit -- having put confidence in Satan’s deceptive misrepresentation, though she probably had misgivings and slight apprehensions that all was not well. Although deceived, Paul wrote that she was a transgressor though not so culpable as Adam in his willful disobedience.
We are told that, unlike Eve, Adam was not deceived (1 Tim. 2:14). So he transgressed with a fuller realization of the sin and against greater light. With the penalty in view he certainly knew that he must die. We can readily see what the temptation was which impelled him thus to recklessly incur the pronounced penalty. Bear in mind that they were perfect beings, in the mental and moral likeness of their Maker. The godlike element of love was displayed with marked prominence by the perfect man toward his beloved companion, the perfect woman. He realized her sin, and feared Eve’s death. Adam, in despair, recklessly concluded not to live without her. (His loss of her seemed with no hope of recovery, for no such hope had yet been given). Deeming his life worthless without her companionship, he willfully shared her act of disobedience in order to share the death-penalty. Both were “in the transgression,” says the Apostle (Rom. 5:14; 1 Tim. 2:14).
GOD NOT RESPONSIBLE FOR SIN
GOD NOT RESPONSIBLE FOR SIN
God foreknew that man would disobey, having given him freedom of choice, for man lacked a full appreciation of sin and its results. Furthermore, He saw that becoming acquainted with sin, man would so impair his moral nature that evil would gradually become more agreeable and desirable to him than good. God designed to permit evil, having already provided a remedy for man’s release from its consequences in His Plan of Redemption. He saw that the result of disobedience would lead him, through experience, to a full appreciation of “the exceeding sinfulness of sin” (Rom. 7:13) and of the matchless worth of virtue by contrast. This lesson would teach man to love and honor his Creator more, who is the source and fountain of all goodness, and forever to shun that which brought so much misery. The final result will be a greater love for God and a greater hatred of all that is evil. The end result will be the firm establishment in everlasting righteousness of all such as shall profit by those lessons God is now teaching, through the permission of sin and its resulting evil.
A wide distinction should be observed, however, between the indisputable fact that God has permitted sin, and the serious error of some who charge God with being the author and instigator of sin. The latter view is both blasphemous and contradictory to the facts presented in the Bible. Those who fall into this error generally do so in an attempt to find another plan of salvation than that which God has provided through the sacrifice of Jesus as our ransom-price. If they succeed in convincing themselves and others that God is responsible for all sin and wickedness and crime..., and that as an innocent tool in His hands, man was forced into sin, they have cleared the way for their belief that neither a sacrifice for our sins nor mercy in any form was needed but simply JUSTICE. They also lay a foundation for another part of their false theory: Universalism. They claim that since God caused all the sin and wickedness, He will also cause the deliverance of everyone from sin and death. Reasoning that God willed and caused the sin, and that none could resist Him, they also claim that when it is time for Him to will righteousness -- all will likewise be powerless to resist Him. Two texts of Scriptures are used to sustain this theory (Isa 45:7 & Amos 3:6), but by a misinterpretation of the word “evil” in both texts.
Sin is always an evil, but an evil is not always a sin. An earthquake, a conflagration, a flood or a pestilence would be a calamity -- an evil -- but none of these would be sin. The word evil in these texts cited signifies calamities. The same Hebrew word is translated affliction in Psalm 34:19; 107:39; Jeremiah 48:16 and Zechariah 1:15. It is translated trouble in Psalm 27:5; 41:1; 88:3; 107:26; Jeremiah 51:2 & Lamentations 1:21. It is translated calamities, adversity & distress in 1 Samuel 10:19; Psalm 10:6; 94:13; 141:5; Ecclesiastes 7:14; Nehemiah 2:17. In other places the same word is rendered harm, mischief, sore, hurt, misery, grief and sorrow.
In Isaiah 45:7 and Amos 3:6, the Lord reminded Israel of His covenant made with them as a nation -- that if they would obey His laws, He would bless them and protect them from the calamities common to the world in general. But, if they forsook Him, He would bring calamities (evils) upon them as chastisements. Deut. 28:1-32; Leviticus 26:14-16; Joshua 23:6-16.
When calamities came upon them, they were inclined to consider them as accidents rather than chastisements. Therefore, God sent them word through the prophets, reminding them of their covenant. They told them that their calamities were from Him and by His will, for their correction. So it is absurd to use these texts to prove that God is the author of sin!
In all such reasoning, man’s noblest quality is entirely set aside--liberty of will, or choice. Such is the most striking feature of his likeness to his Creator. It’s true that God has power to force man into either sin or righteousness. But His Word declares that He has no such purpose. He could not consistently force man into sin for the same reason that “He cannot deny Himself” (2 Tim. 2:13). This is inconsistent with His perfect character and an impossibility. We say again, God seeks only those who worship and love Him in spirit and in truth. To this end He has given man a liberty of will like unto His own, desiring him to choose righteousness.
Permitting man to choose for himself is what led to his fall from divine fellowship and blessings. God’s foreknowledge of what man would do is not used against him to degrade him to a mere robot. On the contrary, it is used in man’s favor. God, in His wisdom, did not hinder him from experimentally tasting sin and its bitter results. But He began at once to provide a means for recovery from his first transgression by providing a Redeemer -- a great Savior able to save to the uttermost all who would return unto God through Him. To this end -- that man might have a free will and yet be enabled to profit by his first failure in disobedience to the Lord’s will -- God has not only provided a ransom for all, butalso a knowledge of reconciliation with Himself, which will be testified to all in due time (1 Timothy 2:3-6).
The severity of the penalty wasn’t a display of hatred and malice on God’s part. It was the necessary and inevitable final result of evil, which He thus allowed man to see and feel. God can sustain a life as long as he sees fit, even against the destructive power of evil. But morally, it would be as impossible for God to sustain such a life everlastingly as it is for Him to lie. Such a life could only become more and more a source of misery and unhappiness to itself and others. God is too good to sustain such a useless and injurious existence. With His sustaining power being withdrawn, destruction -- the natural result of evil -- would ensue. Life is a favor, a gift of God, and it will be continued everlasting only to the willingly obedient.
MANKIND NOT NOW ON TRIAL
MANKIND NOT NOW ON TRIAL
No injustice has been done to Adam’s posterity in not affording them each an individual trial. Jehovah was in no sense bound to bring us into existence. Having brought us into being, no law of equity or justice binds Him to perpetuate our being everlastingly, or even to grant us a trial, as He did Adam. Mark this point well! The present life which, from the cradle to the tomb, is but a process of dying, is a favor! Notwithstanding all its evils and disappointments, it would still be so, even if there were no hereafter. The large majority so esteem it, the exceptions (suicides, those mentally unbalanced) being comparatively few. The actions of the perfect man –Adam -- show us what action his children would have taken under similar circumstances, i.e., without the knowledge of what evil brings.
Many have imbibed the erroneous idea that God placed our race on trial for life with the alternative of eternal torture. But nothing of the kind is even hinted in the pronounced penalty. The favor or blessing of God to His obedient children is continuous life, which will be free of pain, sickness and every other element of decay and death. Adam was given this blessing in the full measure. But he was warned that he would be deprived of this gift if he failed to render obedience to God: “In the day that you eat of it, dying, you shall die.” He was told nothing of a life in torment as the penalty of sin. Everlasting life is nowhere promised to any but the obedient. Life is God’s gift, and death is the penalty He prescribed for disobedience.
Eternal torture is nowhere suggested in the Old Testament, and in the New Testament only a few statements can be so misconstrued as to appear to teach it. These are either found among the symbolism of Revelation, or among the parables and dark sayings of our Lord, which were not understood by the people who heard them (Luke 8:10). They seem to be but little better understood today. Contrary to eternal torture, “The wages of sin is death.” “The soul that sins, it shall die” (Rom. 6:23; Ezek. 18:4).
MAN’S FUTURE OPPORTUNITY WILL BE GREATER
MAN’S FUTURE OPPORTUNITY WILL BE GREATER
Many have supposed God unjust in allowing Adam’s condemnation to be shared by his posterity, instead of granting each one a trial and chance for everlasting life just as that which Adam enjoyed. But what will they say, if it now is shown that the world’s future opportunity and trial for life will be much more favorable than was Adam’s? And that, too, is because God adopted this plan of permitting Adam’s race to share his penalty in a natural way. God assures us that as condemnation passed upon all in Adam, He has so arranged for a new father or life-giver for the race, into whom all may be transferred by faith and obedience. In that all in Adam shared the curse of death, so all in Christ will share the blessing of restitution on earth, except for the Church (Rom. 5:12, 18,19). Thus seen, the death of Jesus --the undefiled and sinless one -- was a complete settlement toward God for Adam’s sin. As one man had sinned and all in him had shared his penalty, so having paid the penalty of that one sinner, Jesus bought not only Adam, but all his posterity, who by heredity shared his weaknesses, sins and the penalty of these, which is death. Our Lord, “the MAN Christ Jesus,” Himself unblemished, approved and with a perfect unborn seed (race) in His loins -- untainted with sin, gave His ALL of human life as an offering for sin and the complete ransom-price for Adam and his seed (race) in him on the Cross.
After fully purchasing the lives of Adam and his race, Christ offers to adopt as His seed Adam’s children, all of his race who will accept the terms of His New Covenant and thus come into the family of God by faith and obedience and receive everlasting life. Thus it is written: “For as in Adam all die, so also in Christ ALL shall be made alive” (1 Cor. 15:22 NAS).
By God’s favor, the injury we received through Adam’s fall (we suffered no injustice) is to be more than offset with favor through Christ! In God’s “due time” all will sooner or later have a full opportunity to be restored to the same standing that Adam enjoyed before he sinned. The great majority of mankind (including children and heathen) fail to receive a full knowledge in this present time, nor an enjoyment of this favor from God. But they’ll assuredly have these privileges in the next age or “world to come” -- that dispensation to follow this present age. To this end, “ALL that are in their graves... shall come forth...(the resurrection)” (John 5:28). Whether it will be now or in the next age, as each one becomes fully aware of that ransom-price given by our Lord Jesus, and of his subsequent privileges, he is considered on trial as was Adam. Obedience will bring lasting life; disobedience will bring death, the “second death”. Perfect obedience, without perfect ability to render it, is not required of anyone.
Under the New Covenant of Grace during the Gospel Age, members of the Church have had the righteousness of Christ imputed to them by faith, which made up for their deficiencies through the weakness of the flesh. Divine Grace will also operate toward “whosoever will” of the world during the Millennial age. Absolute moral perfection of such will not be expected until a physical and mental perfection is reached at the close of that 1,000 year Kingdom. That trial, the result of the ransom and the New Covenant, will differ from Adam’s trial, for each one will affect only his own future (Ezek. 18:20-23).
Some may ask, “Wouldn’t this be giving some of the race a second chance to gain everlasting life?” Well, the first chance for that was lost for Adam and all his race “yet in his loins (unborn)” (Heb. 7:10) by father Adam’s disobedience. Under the original trial “condemnation passed upon all men” (Rom. 5:18). God’s plan is that Adam and all who lost life through his failure, after having tasted of the exceeding sinfulness of sin and felt the weight of its penalty, will be given the opportunity to turn to God through faith in the Redeemer because of His redemption-sacrifice. You can call it a second chance for Adam, (though he lacked the knowledge of God’s plan and the experience of sin prior to his original trial); but it will be the first individual opportunity for his descendants, already under condemnation to death when born. ALL were sentenced to death because of Adam’s disobedience, and ALL will enjoy a full opportunity in the Millennial age to gain everlasting life under the favorable terms of the New Covenant.
As the angels declared, this truly is “Good tidings of great joy which shall be unto all people” (Luke 2:10). And as the Apostle declared, this grace of God -- that our Lord Jesus “gave Himself a ransom for all” -- must be “testified” to all “in due time” (Romans 5:17-19; 1Timothy 2:4-6). It is men, not God, who have limited this chance or opportunity of attaining life to the Gospel age. On the contrary, God tells us that the Gospel age is for the selection of the Church -- those who will be “joint-heirs with Christ” -- through whom all others shall be brought to an accurate knowledge of the truth in a succeeding age, and be granted a full opportunity to secure everlasting life.
GOD’S METHODS ADVANTAGEOUS TO MAN
GOD’S METHODS ADVANTAGEOUS TO MAN
You may wonder what advantage there was in the method God pursued. Why didn’t He now give everyone an individual chance for life without the long process? There was Adam’s trial and condemnation; the share by his offspring in his condemnation; the redemption of all by Christ’s sacrifice; and the new offer to all of everlasting life under the New Covenant conditions. If evil must be permitted because of man’s free moral agency, why does He allow so much misery to intervene and to come upon many, if they will ultimately receive the gift of life as His obedient servants anyway? That is the point on which interest in this subject truly focuses! Suppose God had ordered differently the propagation of our species so that children would not partake of the results of parental sins -- mental, moral and physical weaknesses. And suppose the Creator so arranged that all would have a favorable Edenic condition for their testing, and that only trans-gressors would be condemned, under those favorable conditions how many, might we presume, would be found worthy of life, and how many not?
If the one instance of Adam be taken as a standard (he being a sample of perfect manhood in every respect), the conclusion would be that none would have been found perfectly obedient and worthy. That is because none would possess clear knowledge of evil’s consequences nor have experience with God, which would develop in them full trust in Him, beyond their personal judgment. We are sure it was Christ’s knowledge of the Father that enabled Him to trust and obey implicitly (Isa. 53:11).
But continuing in that supposition, let’s say that one-fourth would gain life; or even more, that one-half would be found worthy, and the other half would suffer the wages of sin which is death. Then what? Let us suppose the first half had neither experienced nor witnessed sin. Might they not forever feel a curiosity toward things forbidden, only restrained through fear of God and of the penalty? Their service couldn’t be so hearty as though they knew good and evil, and hence had a full appreciation of the benevolent designs of the Creator and the laws which govern the course of His creatures. Consider the half that would go into death as a result of their own willful sin. They would be forever cut off from life. Their only hope would be that God might lovingly remember the work of His hands, and provide another trial for them and that if they were thus reawakened and tried again, some, by reason of this experience, might choose obedience and live.
But even if such a plan was as good in its results as the one God adopted, there would be serious objections to it. How much greater is the wisdom of God shown in confining sin to certain limits, as His plan does. How much better to have one perfect and impartial law, which declares the wages of willful sin is death. God thus limits the evil which He permits, by providing the 1,000-year reign of Christ in His Kingdom when the full extinction of evil and evildoers will usher in an eternity of righteousness, based on full knowledge and free-will obedience by perfect human beings.
But there are two other objections to that suggested plan of first trying each individual separately. One Redeemer was quite sufficient in God’s plan, because only ONE had willfully sinned and only ONE was condemned (even though others shared his condemnation). But if half of the race had sinned and been condemned on an individual trial, the sacrifice of a redeemer for each condemned individual would have been required. One perfect life could redeem only one forfeited life, and no more. That one perfect man, “the man Christ Jesus,” who redeemed fallen Adam (and us in him), could not have been “a ransom for ALL” under any other circumstances than that chosen by God in His wisdom and economy!
The other objection to that plan is that it would seriously disarrange God’s plans, relative to the selection and exaltation to the divine nature of a “little flock” -- the Bride of the Lord Jesus Christ who are being tested now.
Condemning all in one man opened the way for the ransom and restitution of all by one Redeemer. Those who can appreciate this feature will find in it the solution of many perplexities and bow before the unexcelled wisdom of God. In His Plan they will see that the condemnation of all in one was the reverse of injury and really a blessing to all. We rejoice to know that one day evil will be forever extinguished when God’s purpose is fully accomplished. It is not possible to rightly appreciate this feature of God’s plan without understanding: the exceeding sinfulness of sin; the nature of its penalty -- death; the importance and value of the ransom which our Lord Jesus paid; and the complete restoration of an individual to favorable conditions under which he will have a full and ample trial, before being judged worthy of either everlasting life or eternal death.
BLESSINGS RESULT FROM THE PERMISSION OF EVIL
BLESSINGS RESULT FROM THE PERMISSION OF EVIL
In view of God’s great plan of redemption, and the consequent “restitution of all things” through Christ, one thing stands sure: we can see that blessings are the result of the permission of evil, which could not otherwise have been so fully realized. Mankind is not only benefited to all eternity by the experiences gained, and angels by an observation of those experiences; but all have further advantages by a fuller acquaintance with God’s character, as manifested in His plan which when fully accomplished will enable ALL to clearly see His Wisdom, Justice, Love and Power. They will see: 1. the Justice which could not violate the divine decree, nor save the justly condemned race without a full cancellation of their penalty by a willing Redeemer; 2. how the Love which provided this noble sacrifice and which highly exalted the Redeemer to God’s own right hand gave Him power and authority to restore to life those whom He had purchased with His precious blood; 3. how the Power and Wisdom which were able to work out a glorious destiny for His creatures would so overrule all opposing influences as to make them either the willing or the unwilling agents for the advancement and final accomplishment of His grand designs. We cannot see how these results could have been attained had evil not been permitted and overruled by God’s providence. The permission of evil displays a farseeing wisdom, grasping all the attendant circumstances, and devised the perfect remedy.
During this Gospel Age or Dispensation, sin and its attendant evils have been further made use of for the discipline and preparation of the Church. Our Lord’s sacrifice and that of the Church, the reward of which is the divine nature, would have been impossible had sin not been permitted to test their faith. Jesus “learned obedience by the things suffered,” as does the Church.
It seems clear that substantially the same law of God which is now over mankind must ultimately govern all of God’s intelligent creatures. Obedience to it has the reward of life, and disobedience the penalty of death. That law, as our Lord defined it, is briefly comprehended in the one word, “LOVE.”
“You shall love the Lord your God with all your heart...all your soul...all your strength, and with all your mind; and your neighbor as yourself” (Luke 10:27). When the purposes of God shall have been ultimately accomplished, the glory of the divine character will be manifest to all intelligent creatures, and the temporary permission of evil will be seen by all to have been a wise feature in the divine heart of God. Now, this can only be seen by the eye of faith, looking ahead in God’s Word at things “spoken by the mouth of all the Holy prophets, since the world began” - the restitution of all things (Acts 3:21).
Isaiah 55:8-11: “’For my thoughts are not your thoughts, neither are your ways my ways,’ declares the LORD. ‘As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts. As the rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater, so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it.’” PRAISE GOD!
MANKIND’S COMING BLESSINGS
MANKIND’S COMING BLESSINGS
Christ tasted death for every man, (Hebrews 2:9).
And this but once—no more; (Romans 6:9).
God wills for all men to be saved; (1 Timothy 2:4).
He will all things restore. (Acts 3:21).
Soon all the dead shall hear Christ’s voice (John 5, 28, 29).
To wake them from death’s sleep; (Daniel 12:2).
And death and hell shall yield their dead (Revelation 20:13).
From earth and ocean deep. (Isaiah 26:19).
And Abraham’s Seed shall bless the earth (Acts 3:25).
And give to all the light, (John 1:9).
That they may know God’s Holy will (Jeremiah 31:34).
And learn that which is right. (Isaiah 26:9).
But those who will not hear the voice (Acts 3:23).
Of the Spirit and the Bride (Revelation 22:17).
Will be destroyed in Second Death (Revelation 21:8).
Eternal life denied. (1 John 5:12).
But they “who will” need never die, (John 11:26).
For plain will be the way (Isaiah 35:8).
That leads to perfect human life (Joel 2:28).
And joys of endless day. (Isaiah 35:10).
With Satan bound a thousand years, (Revelation 20:2,3).
Beneath Christ’s chastening rod (Psalm 89:32).
The ransomed race can seek and find (Hosea 13:14).
Full harmony with God. (Rev. 21:3).
A race redeemed, and earth made new, (Isaiah 65:17).
Riches and wealth untold; (Num. 14:21).
A world where righteousness will dwell (2 Peter 3:13).
And man God’s Grace behold! (Psalm 97:5, 6).
Where pain and sickness, grief and death (Isaiah 33:22- 44).
Are memories of the past; (Rev. 21:4).
Where loving faithfulness to God (Matt. 25:31- 40).
Forevermore will last. (Rev. 21:22- 26).
When “every knee shall bow and every tongue confess...that Christ is Lord of all to the glory of the Father.” (Philippians 2:10-11).
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