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San Marino Castle Fortress RockII. La iglesia visible, que también es católica o universal bajo el evangelio (no está limitada a una nación como anteriormente en el tiempo de la ley), se compone de todos aquellos que en todo el mundo profesan la religión verdadera, (1) juntamente con sus hijos, (2) y es el reino del Señor Jesucristo, (3) la casa y familia de Dios, (4) fuera de la cual no hay posibilidad ordinaria de salvación. (5)

1. 1 Corintios 1:2; 12:12,13; Salmos 2:8; Apocalipsis 7:9; Romanos 15:9-12.
2. 1 Corintios 7:14; Hechos 2:39; Ezequiel 16:20-21; Romanos 11:16; Génesis 3:15; 17:7.
3. Mateo 13:47; Isaías 9:7.
4. Efesios 2:19; 3:15.
5. Hechos 2:47.

– Confesión de Fe de Westminster (1646), 25.2

Aunque la luz de la naturaleza y las obras de creación y de providencia manifiestan la bondad, sabiduría, y poder de Dios de tal manera que los hombres quedan sin excusa, (1) sin embargo, no son suficientes para dar aquel conocimiento de Dios y de rock-light-sun-night-sunlight-dark-beam-cave-reflection-darkness-sparkling-reflecting-malaysia-shining-sunbeam-flies-kuala-lumpur-su voluntad que es necesario para la salvación; (2) por lo que le agradó a Dios en varios tiempos y de diversas maneras revelarse a sí mismo y declarar su voluntad a su Iglesia; (3) y además, para conservar y propagar mejor la verdad y para el mayor consuelo y establecimiento de la Iglesia contra la corrupción de la carne, malicia de Satanás y del mundo, le agradó dejar esa revelación por escrito, (4) por todo lo cual las Santas Escrituras son muy necesarias, (5) y tanto más cuanto que han cesado ya los modos anteriores por los cuales Dios reveló su voluntad a su Iglesia. (6).

1. Romanos 2:14,15; Romanos 1:19,20; Salmos 19:1-3; Romanos 1:32 y 2:1
2. 1 Corintios 1:21 y 2:13,14.
3. Hebreos 1:1.
4. Lucas 1:3,4; Romanos 15:4; Mateo 4:4,7,10; Isaías 8:19,20; Proverbios 22:14-21.
5. 2 Timoteo 3:15; 2 Pedro 1:19.
6. Hebreos 1:1,2.

Confesio de Fe de Westminster 1.1 (1646)

hand-sky-monument-swim-statue-finger-symbol-gesture-blue-close-up-sculpture-art-bronze-characters-kaiserstuhl-bocce-486083“Con nuestro cuerpo vemos, hablamos, andamos, descendemos, escalamos, y mucho mas.  Y en la Sagrada Escritura, todas estas funciones, y muchas mas, son atribuidas no solo a nuestro Dios, pero son atribuidas en terminos de los mismos sentidos y miembros del cuerpo que nosotros usamos por ellas.  Dios tambien oye con su oido, ve con su ojo, anda con sus pies, golpea con su mano, salva con su brazo, seala con su dedo, siente con su corazon, muestra ira en su cara, y tanto mas.  De todas estas expresiones y manifestaciones de vida en Dios, una estampa ha sido puesta en el hombre, y esta estampa se expresa por medio de los miembros y sentidos del cuerpo.  Y por lo tanto so se vale decir que nuestro cuerpo no tiene nada que ver con la imagen de Dios.”

-Abraham Kuyper (1837-1920)

black-and-white-chains“La virulencia del pecado solo se revela por completo cuando llega en contacto con la ley.  Entonces la ley extrae todo tipo de deseo y suelta su furia completa contra el poder que procura dominarla.  Lo que se dice en 1 Corintios 15:56 tambien aplica aqui: ‘el poder del pecado es la ley.’  Sin la ley el pecado no hubiera podido incitar en el hombre tanta resistencia y rebeldia.  Por tanto se puede decir que el pecado enga   ̴a al hombre.  Presentando a la ley como el punto final de toda libertad, de la vida misma, el pecado trae al hombre bajo su poder embrujante.  Le promete las mismas cosas que la ley le aparece negar y asi lo guia a la muerte.”

-Herman Ridderbos (1909-2007)

“The virulence of sin only fully works [itself out] when it comes into contact with the law. Then does the law wring out all manner of desire and release its full fury against the power which seeks to curb it. What is said in 1 Corinthians 15:56 also applies here: ‘The power of sin is the law.’ Without the law sin would not have been able to incite man to such resistance and revolt. Hence it may be said that sin deceives man. By presenting the law as the terminating point of all freedom, of life itself, sin brings man under its bewitching power. It promises him the very things of which the law seems to deprive him and thus leads him to death.”

-Herman Ridderbos (1909-2007)

untitledA sculptor sits down on his stool, his sleeves rolled up. He reaches out and lays hold of the clay – cold, passive, and formless. On the wheel, he spins and shapes the clay, fashioning it into that which is before his mind’s eye. He is in total control, the master of his art. He is the lord of the clay, and the product is wholly his.

All human sculptors are but a hazy image, a shadow of God. He is the Prime Sculptor, making the worlds, shaping them into the pattern and use for which He has predetermined them. Scripture confirms what nature teaches. God is Sovereign, performing His absolute will.

This extends not only to lifeless earth or to the animal kingdom, for God is also Sculptor of man. He has a predetermined purpose for him, a purpose as it pleases Him. Now, looking at the wreckage of human history,  it may seem as though God’s purpose has failed. Satan hijacked the man-project, and Adam and Eve were ruined. True enough. But God’s will cannot in the end be thwarted. If it can, we demote God. Shorn of omnipotence, He lives not as the Shaper, but as the shaped.  But God is God!  And “He has done whatever pleased Him.”

Adam and Eve, complicit with the Devil, abused their free will – and we in them. Further, we have as their offspring followed suit. But this did not catch God off-guard. God had already from eternity past determined that man should fall into sin and misery, and even this would fulfill His purpose. “Known unto God are all his works from the foundation of the world.”

And from before all time, God chose from the clay of mankind a number of men and women as yet unborn and non-existent. He determined to fashion them and not others into vessels on which He would lavish mercy and eternal glory. Then God also sovereignly chose that the rest of mankind should be designed for eternal ruin for their eventual sins. Everlasting life and everlasting death – these the Bible presents to us as the two unseen destinies for which this world is but a brief preparation. Some will go to heaven, while others will be plunged into hell. And why? Because God is the Master Sculptor. He is the Determiner of everything. Or, in short, because God is God. “He hath made all things for himself, yea, even the wicked for the day of judgment.”

This rubs sinful men the wrong way. Paul, anticipating this objection, wrote,

“Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles” (Rom. 9:20-24).

We can surely can clench our teeth, shake our fists, and protest all we want. But God is God. He does as it pleases Him. “Many are called, but few are chosen.” “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” “Elect according to the purpose of him who worketh all things after the counsel of his own will .”

If you chafe at this, you do it at your peril. God’s will is irresistible. You can fault God, but God is faultless.  We all know that does not make us sin; no one does. But you fight God unforced; you walk down the broad path to destruction of your own free will.

But just as the sun softens some materials and hardens others, so God can take this solemn doctrine of predestination and use it to bring about a very different response. The Master is ever at His workbench.  He uses various tools for his purpose. And even this tool, with its seemingly sharp, serrated edges, is at his disposal. Perhaps even now He is humbling you.  Perhaps now He is instilling fear and spiritual anxiety.  Perhaps until now you have never thought of your eternal destiny before, much less the horrifying prospect of hell.  But maybe now you are.  And now you must be saved.

Cry out to God.  Call upon His name.  And lay hold of that only name that He has given among men through which they may be saved, the name of Jesus Christ.




662a7aecb7“. . . the return of Christ unto judgment is not an arbitrary addition that can be isolated from his preceding work and viewed by itself.  It is a necessary and indispensable component of that work.  It brings that work to completion and crowns it.  It is the last and highest step in the state of his exaltation.

“Because Christ is the savior of the world, he will someday return as its judge.  The crisis,  or judgment (krisis),  that he precipitated by his first coming he consummates at the second coming.  The Father gave him authority to execute judgment (krisin poeiein) because he is the Son of Man (John 5:27).  Eschatology, therefore, is rooted in Christology and is itself Christology, the teaching of the final, complete triumph of Christ and his kingdom over all his enemies.  In accord with Scripture, we can go back even further.  The Son is not only the mediator of reconciliation (mediator reconciliatonis) on account of sin, but even apart from sin he is the mediator of union (mediator unionis) between God and his creation.  He is not only the exemplary cause (causa exemplaris) but also the final cause (causa finalis) of creation.  In the Son the world  has its foundation and example, and therefore it has in him its goal as well.  It is created through him and for hims as well (Col. 1:16).  Because the creation is his work, it cannot and may not remain the booty of Satan.  The Son is the head, Lord, and heir of all things.  United in the Son, gathered under him as their  head, all creatures return to the Father, the fountain of all good.  The second coming is therefore required by his first coming.  It is implied in the first; in time, by inner necessity, it will proceed from the first; the second coming brings the first coming to its full effect and completion and was therefore comprehended in a single image with the first coming by Old Testament prophecy.”

– Herman Bavinck, Reformed Dogmatics (4:685).

Altar-of-Sacrifice“And when our iniquity had been fully accomplished, and it had been made perfectly manifest that punishment and death were expected as its recompense, and the season came which God had ordained, when henceforth He should manifest His goodness and power (O the exceeding great kindness and love of God), He hated us not, neither rejected us, nor bore us malice, but was long-suffering and patient, and in pity for us took upon Himself our sins, and Himself parted with His own Son as a ransom for us, the holy for the lawless, the guileless for the evil, the just for the unjust, the incorruptible for the corruptible, the immortal for the mortal. For what else but His righteousness would have
covered our sins?

“In whom was it possible for us lawless and ungodly men to have been justified, save only in the Son of God?

“O the sweet exchange, O the inscrutable creation, O the unexpected benefits; that the iniquity of many should be concealed in One Righteous Man, and the righteousness of One should justify many that are iniquitous!”

Epistle to Diognetus, 5:2-5 (ca. 150 A.D.)

The God-Man

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