So I have read your opinion; and yet you are in error!
On the subject of omnipotence
This is a dispute raised by the devil in the Garden of Eden, first of all by denying To Eve that they could eat the forbidden fruit without fear of consequences.To clarify this question, God allowed everything else.
It is therefore a question of clarifying a legal issue.
So if God had immediately applied His omnipotence, this question would have gone unanswered for all eternity, and the thought might have aedthated as to whether Satan might have been right after all, and the rebellion would have progressed!
his omniscience is often misunderstood; You will not believe it; but God does not foresee the future will decisions of his creatures, because this would be contrary to the freedom of will of man.
finished; Billing time 1/4 hrs prep
The Foreknowledge of God
First of all, it is clear from the Bible that Jehovah has the ability to know and predetermine something.He himself cites as proof of his divinity that he can foresee and predetermine events involving salvation and liberation or the execution of a judgment or punishment, and then let them occur. His chosen people can testify to this (Isaiah 44/6-9; 48/3-8). All true prophecies are based on the divine ability to know and predetermine things (Isaiah 42/9; Jer.50/45; Amos 3/7-8). God calls upon the nations that oppose His people to provide evidence of the supposed divinity of their powerful and idols by predicting and allowing similar acts of rescue or execution of judgments to occur. Their inability in this regard shows that their idols are merely “breaths and air”. (Isa.41/1-10, 21-29; 43/9-15; 45/20,21).
Furthermore, the free will of the rational creatures of God must be taken into account.The Bible shows that God gives them the privilege and imposes on them the responsibility to choose freely, that is to say, to exercise their free will (Genesis 30/19,20; Jos.24/15), which, however, makes them accountable to him by their actions (Genesis 2/16,17; 3/11-19; Roman S. Romans 14/10-12; Heb.4/13). So they are not vending machines or robots. Man would not have been really created in the “image of God” if he had no free will (Genesis 1/26,27). Consequently, there should be no contradiction between God’s foreknowledge (as well as its predestination) and the freedom of will of his rational lyre-gifted creatures.
Does God know in advance everything that people will do?
The following questions arise, therefore: Does he make unrestricted or unrestricted of his foreknowledge.full use? Does he foresee all the actions of his heavenly and earthly creatures; indeed, are these acts all predetermined by him, or does he even pre-determine the final skill of his creatures even before they come into existence?
Or does Jehovah either oras he sees fit, he limits his foresight and foresight to what he wants to foresee and foresee, while in other cases he renounces it? Does he wait for the final fate of his creatures to be determined until it is possible to assess their way of life and their attitude, which has been tested through trials, instead of determining it in advance? The answers to these questions, of course, are contained only in the Bible, including the clues it gives about God’s actions with His creatures, including what His Son, Jesus Christ, revealed (1 Cor.2/16).
Optional use of prior knowledge
The alternative to predestination, the application, either or to the will of God, his ability to know forehand, should be consistent with his own righteous standards and with what he reveals about himself in His Word.Contrary to the predestination theory, a number of texts point out that God examines a current situation and makes a decision on the basis of this study.
Thus, in 1. Moses 11/5-8 described that God turned his attention to the earth, dealing with the situation in Babylon, for example, to do something to put an end to the unfair project there.After the development of malice in Sodom and Gomorrah, Jehovah informed Abraham of his decision to investigate (by an angel) to “see if they were acting entirely according to the cry that came to me, and if not, I wants to know” (Genesis 18/20-22; 19/11).God spoke of having become ‘known and familiar with Abraham’. ” And after Abraham had indeed tried to sacrifice Isaac, Jehovah said, “Now I truly know that you are god-fearing, by not withholding from me your son, your only one.” (Genesis 18/21; Genesis 22/12).God’s choice of his foreknowledge means that he can decide not to know forehand all the future deeds of his creatures.Thus, in all sincerity, God was able to offer eternal life to the first pair of men in an earth free of malice, because everything that took place after creation was not merely the course of things that he had already foreseen and foretold. When he commanded his first human son and his first human daughter, who were perfect and free from sin, to fill the earth with descendants, to make it a paradise, and to submit to the wildlife, he did not give them a mission to carry out the earth. he was doomed to failure from the beginning, but thereby granted them a prerogation which demonstrated his love and sincere interest in them. The existence of the “tree of knowledge of good and http://Bö.se”, which God used as a means of trial, and the “tree of life” which he had grown in the Garden of Eden, would have been pointless and an expression of cynicism,if God had foreseen that the pair of men would sin and therefore could never have eaten of the “tree of life” (Genesis 1/28; 2/7-9,15-17; 3/22-24).
To offer someone something very desirable under conditions that we know in advance that they cannot be fulfilled is considered hypocritical andcruel.The prospect of eternal life, on the other hand, was described in God’s Word as an achievable goal for all people. Therefore, when God invites all people and offers them the opportunity to enjoy benefits and eternal blessings, He honestly means it (Matthew 21/22; Jak.1/5,6). He can sincerely ask people to “turn away from their transgressions in order to remain alive” — an invitation he made to the people of Israel (Ezekiel 18/23; 30-32: cf. Jer.29/11,12). Logically, he could not have done so if he had foreseen that each of them would have been destined to die in malice (cf. Acts 17/30,31; 1.Tim.2/3,4).
In 2.Petr.3/9 it says that God is waiting for his intervention because he wants as many (all?) as possible to repent in order to be saved.
If God had known millennia in advance and determined who should be saved forever and who should be destroyed forever, one would have to wonder what the purpose is to have ‘God be patient’, and to what extent his desire for ‘all to repent’is genuine.The inspired Apostle John wrote, “God is love,” and the Apostle Paul declared that love ‘hopes all’ (1 John 4/8; 1.Cor.13/4,7). Because of this outstanding quality of God, it is to be expected that he will be unbiased, kind to all men, and intent on salvation, until they prove to be unworthy, a hopeless case (cf. 2.Petr.3/9; Heb.6/4-12). The Apostle Paul therefore speaks of “God’s goodness, which will lead you to repentance” (Romans 2/4-6).
After all, it could not rightly be said that the redeeming sacrifice of Jesus Christ is available to all people if some, perhaps even millions, were excluded from the benefit of that sacrifice by God’s foreknowledge even before their birth, and so never the were given the opportunity to prove worthy of this preright (2.Cor.5/14; 1.Tim.2/5,6; Heb.2/9).God’s impartiality is obviously not just a symbol. “In every people he is pleasing, who fears him and does him justice” (Acts 10/34,35; Genesis 10/17; Roman S. Romans.2/11). The possibility to choose is therefore open to all people; all can seek “God, even though He is not far from each of us” (Acts 17/26:27). The divine invitation at the end of revelation “everyone who hears, say ‘come!’ and everyone who thirsts comes; whoever wants to receive living water for nothing!” therefore, raise susor not false hope and is not an empty promise (Revelation 22/17).
With regard to individuals
Certain divine predictions affect certain individuals in particular.They include Esau and Jacob, the Pharaoh who reigned at the time of the israelites’ departure, Samson, Solomon, Josia, Cyrus, John the Baptist, and Judas Iscariot.
With Samson and John the Baptist, Jehovah made use of his foreknowledge even before they were born.But that does not mean that he has determined their final destiny. Instead, he determined, on the basis of his foreknowledge, that Samson should live according to the splendidness of a Nasir and initiate the purification of Israel from the Philistines, and that John the Baptist, as the forerunner of the Messiah, should carry out a preparatory work (Ri.13/3-5; Luk.1/13-17). These privileges gave them great advantage, but that did not guarantee that they would have been saved forever or would remain faithful to death (although this was the case with both). Jehovah also predicted that one of David’s many sons would be sent to Solomon and build the temple (2 Nd.7/12,13; 1.Kön.6/12; 1.Chron.22/6-19). Although Salo= mo was particularly favored in this way, he became apostate in old age (1.Kön.11/4,9-11).
In Esau and Jacob, too, God’s foreknowledge did not determine their final destiny, but merely predetermined which of the two peoples who emerged from the two sons= would gain supremacy over the other (Genesis 25/23-26).It was also pointed out that Jacob would be granted the birthright with which the privilege of becoming a member of the lineage from which the Abrahamic “seed” was to emerge (Genesis 27/29; 28/13,14). In this way, Jeh.ova made it clear that when selecting individuals for specific purposes, it is not bound by certain customs or practices, as one might expect. Nor are the privileges granted by God granted solely on the basis of works, so that he might think that he deserves the right to it and could claim it. The Apostle Paul emphasized these thoughts when he explained why God, by his grace, was able to grant the non-Jewish nations privileges that were once apparently reserved for the people of Israel (Romans 9/1-6;10-13,30-32).
It has been scientifically proven that the general nature and temperament of a child at the time of conception are determined by the heredites of the parents.God can see these factors, of course. David said of Jehovah, “Your eyes even saw the embryo of me (Ps.139/14-16; see also Pred.11/5). The extent to which Jehovah’s predestination in connection with the two boys was influenced by this insight cannot be said, but in any case, the fact that God’s choice fell not on Esau but on Jacob, neither Esau nor his descendants, the Edomites, became condemned to destruction. Even some of the cursed Canaanites were given the privilege of connecting with God’s covenant people, thereby blessing them (Genesis 9/25-27; Jos.9/27). The “change of heart” that Esau earnestly sought with tears, however, was merely an unsuccessful attempt to get his father Isaac to change his decision and not to leave Jacob with all the blessings destined for the firstborn. Esau thus did not proved that he repented of his materialistic attitude before God (Genesis 27/32-34; Heb.12/16,17).
What Jehovah predicted about Josiah presupposed that a descendant of David would receive this name and take action against the false worship of the city of Bethel (1 Kings 13/1,2).After more than three hundred years, a king named Josiah fulfilled this prophecy (2 Kings 22/1; 23/15,16). But he “did not listen to the words of Necho from the mouth of God” and was therefore killed (2 Chronicles 35/20-24). Thus, although Josiah had been recognized in advance and then determined to do a special work, he had a free will and could choose whether to obey or disregard counsel. These individual cases illustrate certain principles relating to God’s foreknowledge and predestination.
One principle is that God examines individuals by allowing certain circumstances or events to occur, or by allowing them to do so.does nothing about it, or lets the person hear his inspired messages, so that they must make of their own free will a decision by which they reveal a certain attitude of heart that can be read by Jehovah (Spr.15/11;
1.Petr.1/6,7; Heb.4/12).According to the reaction of the persons, God can shape them on the path which they have chosen by their own decision (1 Chronicle28/9; Ps.33/13-15; 139/1-4,23,24).
Thus, the “heart of the earthly man” first bends towards a certain path before Jehovah directs the steps of the person concerned (Spr.16/9; Ps.51/10).Under trials, a person’s state of the heart can take firm forms— either harden in injustice and rebellion, or be affixed in unwavering devotion to Jehovah (Job 2/3-10; Jer.18/11,12; Roman se.2/4-11; Heb.3/7-10,12-15). Since the person concerned has reached this state of his own decision, it is now possible to foresee and predict the outcome of his course without injustice and without ignoring his free will (cf. Job 34710-12).
The case of faithful Abraham, which has already been discussed, illustrates these principles.The case of the intransigent Pharaoh at the time of Israel’s exodus from Egypt is a contrast. Jehovah knew from the outset that Pharaoh would not let the Israelites go, “except by a strong hand” (Genesis 3/19,20), and he lays out in advance the plague that would lead to the death of the firstborn (Genesis 4/22,23). The words of the Apostle Paul about God’s way of working with Pharaoh were often mistakenly interpreted as if God were hardening the hearts of individuals according to his firm intent, without taking into account their original inclination or heart-heartedness (Rom.9/ 14-18). Thus God is said to have said to Moses (according to many translations of the Bible) that he would “harden Pharaoh’s heart” (Exodus 4/21; cf. 2 Moses 9/12; 10/1,27). However, after some translations of the Hebrew text, Jehovah said that he would “make Pharaoh’s heart arrogant” (Ro) or “hardened” (NW). In support of this reproduction, it is stated in the appendix of Rotherham’s translation that in Hebrew the possibility or admission of an event is often presented as its cause and that even explicit commands are sometimes presented as the cause of this be considered as an authorisation only.Therefore, according to the Hebrew text, Genesis 1/17 literally states that the midwives “caused the male children to live,” whereas in reality they allowed the children to remain alive by refraining from killing them. To confirm this, Rotherham then cites the Hebrews M. M. Kalisch, H. F. W. Gesenius and B. Davies, and further explains the meaning of the texts relating to Pharaoh as follows: “God allowed Pharaoh to harden his heart — he spared him – he gave him the opportunity or opportunity to reveal the malice inherent in it. That is all” (The Emphasiset Bible, Appendix, p. 919; cf. Jes.10/5-7).
Was Judas predestined by God to betray Jesus in order to fulfill the prophecy?
Judas Iskayo’s action was a fulfillment of divine prophecies and proof of Jehovah’s foreknowledge and the foreknowledge of his Son (Ps.41/9; 109/8; Acts 1/16-20).But it cannot be said that God predestined or predestined him for such a course of action. According to the prophecies, Jesus was to be betrayed by one of his confidants, but it was not explicitly stated which of them would be the traitor. In this case, too, biblical principles prerule god for predetermining Judas’ actions. The divine standard cited by the Apostle Paul is: “Put your hands on no one prematurely, and do not take responsibility for foreign sins; Keep yourself clean” (1 Tim.5/22; cf. 3/6). Jesus’ concern to be wise and correct in the selection of his 12 apostles is manifested, among other things, by praying to his Father all night before announcing his decision (Luk.6/12). If Judas had already been predestined by God as a traitor, this would indicate contradictions in God’s guidance and guidance, and he would share in the sins that someone commits, according to the rule.
When Judas was elected an Apostle, his heart did not seem to show any clear signs of a traitor’s attitude.He allowed that in him ‘a poison root is fired up’, and that he was tainted by it, which meant that he was no longer guided by God, but by the Teu.fel, and thus became a thief and traitor (Hebrews 12/14,15; Acts 1/24,25 John 13/2; Jak.1/14,15). When this development had reached a certain point, Jesus himself could see what was going on in Judas’ heart and predict who would betray him (John 13/10,11).
According to Ps.109/6-8, a traitor was predicted; but nowhere is it said that it would be an apostle.
God has an absolutely free will and applies his ability to know, taking into account the respect for the free will of his creatures and taking into account his qualities and principles. optionally to.
Pre-determination with regard to the final fate of a particular individual would be contrary to free will and is therefore a misconception!