Many people fail to understand divine justice, but God is just and with righteousness he can not justify the wicked, and condemn the just 1 , you did this and even God would consider himself abominable. Justice is something natural so as not to determine that the wicked is determined to be fair, "you that saith unto the wicked, Thou art righteous; the people curse, nations abhor the" 2 . What we have is that " I will not justify the ungodly " 3 . So far we can build factors of logical organization.
1- What justifies the wicked, and he that condemneth the righteous, are an abomination unto the Lord.
2 - I will not justify the wicked.
With these two points the wicked can not be justified. Clearly described the injustice functions " acquit the guilty for a bribe, and the innocent take him his rights " 4 , see that we have a clear idea that the wicked can not be justified, but we have a verse that says , " but believes in Him who justifies the ungodly, his faith is counted for righteousness " 5 . And now we have a problem in justifying the ungodly or not justifying the ungodly. For this we need to observe the meaning of the impious words in the verses, in the verse " because I will not justify the wicked " 3 , the Greek word is "?????? - aseb?s" 6, describing the person who is not attached to God. In other words, the concept of the antithesis of (Holy) - (not holy), so the unholy is the term for impious in verse. " but believe in him who justifies the wicked, " 5 and we have the same term in this. And now does God justify or justify the ungodly?
In this we have the imputed factor, " Blessed is the man to whom the Lord will not impute sin, " 7 imputation involves judgment and by such involves analysis of facts. Let's make an example, imagine that a person in an industry access all systems to start a machine and when connecting there was a person inside and this one dies. Now the phase in which the man is killed occurs in the act of the individual pushing the button. Then because of the performance of the machine controller one man died, ie the man controlling the machine killed another man. Going to a trial will analyze the factors that generated such things, and so the machine controller will not have blamed this on you. This fact is a very rational system, since the text "But God, not taking into account the times of ignorance " 8 , so it is one thing to commit the act otherwise it is to be condemned in righteousness by the act.
In fact, something committed can not be determined by justice alone by action, "a work of the law written in their hearts, testifying together their conscience and their thoughts, either by accusing them or by defending them, " 9 so one thing is action of fact other is consciousness and thoughts that can accuse or defend. Since it is necessary that " God shall judge the secrets of men, " 9 so imputation involves an analysis, not just the act.
Justice can be observed in the concept that the iniquity of the father does not pass to the son " the son will not bear the iniquity of the father, nor the father will bear the iniquity of the son " 10 , or what we have is that justice is linked in justice and not the consequence, and therefore an action is connected to an illicit fact it must be analyzed by the factors involved. For example, is man guilty of Adam's sin? Now the text says, " The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son "; 10 but we have the text " By one man sin entered into the world, and through sin death, he passed on to all men, so all have sinned. " 11What we have is that death passed upon all men so that says all have sinned, but the text says, " the son shall not bear the iniquity of the father, nor the father bear the iniquity of the son " 10 , which we have is that one is the fact, another is the merit. In other words, a pregnant woman can destroy her health and consequently destroy the health of her child, now the sin is the mother's, but even the child suffering from the sin of the Mother, the child is not guilty of sin. Thus the sin of the destruction of health in the child can not be imputed by the mother, " the son shall not bear the iniquity of the father, nor the father shall bear the iniquity of the son, " 10 but the consequences fall on the son "by one man sin entered the world, and death by sin; and so death passed upon all men, and all sinned. " 11 Now the sin of Adam can not be imputed to those who did not commit sin, but all who are born of Adam are given the characteristics of Adam, but can not be condemned as Adam.
Thus we can generate the dubiousness of terms, for example knowing that the term impious is the direct translation of the negation of the saint, ie the unholy, we have that after the sin of Adam all men are no longer saints, ie they are deprived of the glory 12 God that sanctifies. Now if a person were born as Adam was born, then such a person would be holy, for he would not have the consequences of Adam's sin. The question of justice involves, why could Adam be born with the glory of God, and others not have the right to be born with the glory of God? Now the injustice of action is clearly seen in the system given the right to Adam and not given the right to other men. Therefore the judgment of the just Judge. And he alone accuses sin who is guilty of sin.
But why did such a discrepancy occur? Now the wages of sin is death, 13 but Adam did not die when he died, and he would not have borne offspring as a result of his sin. The law was not acted on at the starting point, destroying Adam and Eve, and this is because of mercy, but the principle of mercy involves suffering. For example a person has a debt and it is forgiven, but the debt continues, it will generate factors for not paying the debt, sometimes increasing the work of a company and having a higher profit can pay the debt, but others had to work to repay this debt. Such is sin, mercy brings suffering to all generations, and enlargement of both sin and consequences.
Making an easy example is that if Adam and Eve had been killed in the act of sin, Cain would not have killed Abel. Not all the great sins committed for example by Hitler would have been committed. Therefore by mercy the suffering extends in proportion to the size of mercy. So someone pays the price and that's a mercy factor. But justice is needed, and not just mercy, justice requires that the guilty receive just condemnation. One thing is the consequence another thing is justice. For example one person punches another, after punching, she takes in the hospital, takes care until it is all cured, and still gives a value in money, is that justice? By no means using these systems will we have rapists, torturers and others being judged just. And so this is not justice, justice is not merely reversing a consequence,
For example, according to the law of Talion, "an eye for an eye tooth for a tooth," if a person kills, he must be killed, and then the person who has been decreed to death by killing, will cause the dead to live? Of course not. And if the one who was killed has a family, by killing the murderer, is that going to support the family of the murdered? Of course not. So justice does not solve the problem, the problem is solved with mercy.
Thus justice and mercy go together. Mercy can not clear the guilty, and condemnation does not exclude mercy. And in that sense the man who is not holy and desires to be holy, he was not holy because of the one who begot sin, but he who is not holy and desires not to be holy, he is guilty because he agrees with the one who begot sin.
Therefore, God can not be righteous if he condemns death to anyone who wishes not to sin, nor can he absolve those who wish to sin. And therein lies the verse, " He that justifieth the wicked, and he that condemneth the righteous, are abomination unto the Lord both one and the other. " 1 Many people would idealize that the person is saved by his merits, the divine mercy, Adam would have been killed, and no one would have come into existence. Soon we are saved by the mercy of God who has placed his spirit as a pledge, and therefore life remains.
So if a person desires from the heart to live according to the rules of God, God can not reject, since rejecting would be an unjust being. But this is something that happens for mercy and not for right. Thus God is ruled by righteousness, but has mercy provided mercy is not unrighteousness, "that you kill the righteous with the wicked, so that the righteous be as the wicked: let this be far from you. the land?" 14 .
Thus the foundation for imputation of righteousness is to regard all things against God's law as wrong, and to desire from the heart to live in a place where all obey the laws of God. The violation of these desires removes the individual from being saved. As long as salvation is Christ who extends his hand, man must reach out to want to go where Christ leads. And this is imputed by Justice, defining that man did not desire the sin that Adam committed, and that if it were not Adam he would not have experienced sin. But by the mercy of God only all things occurring is that it was possible to form oneself, from the seed of Adam, but that deny sin. This is the act of holding the hand of Christ.
Even so sin must be attributed to the harm caused, this is defined as Azazel goat 15 . The goat of Azazel bears the sin of the repentant, and such a goat is not slain, Azazel is the term concerning Evil, or the hardness of heart, the will to be ungodly. Thus the being who represents it will be imputed the sin of the repentant ones, defining that the guilt of the sin of such is of Azazel. If it were not for Azazel, they would not have sinned. So we have that Jesus pays the price for mercy, and Azazel for guilt. And so Justice and mercy are satisfied.
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