Je! Mapenzi ya Mungu ni nini?
Swali: "Je! Mapenzi ya Mungu ni nini?"
Jibu: Mapenzi ya kibinadamu ni sawa kabisa: tunapotaka kitu kitokea, sisi "tutafanya" ili kifanyike; Wakati tunapofanya jambo fulani, tumeonyesha "mapenzi" yetu katika suala hili. Mapenzi ya Mungu ni ngumu zaidi. Kwa kweli, wanasomoji wanaona mambo matatu tofauti ya mapenzi ya Mungu katika Biblia:Mapenzi ya uhuru wake(pinga) , mapenzi ya ufunuo wake (utabiri) utakuwa, na mapenzi yake ya kitengo.
Mapenzi ya uhuru wa Mungu au ya kupinga pia huitwa mapenzi"fichu". Ni "huru" kwa kuwa inaonyesha Mungu kuwa Mtawala Mkuu wa ulimwengu ambaye anaweka kila kitu kinachotendeka. Ni "kupinga" kwa sababu inahusisha amri za Mungu. Ni "fichu" kwa sababu kwa kawaida hatujui kipengele hiki cha mapenzi ya Mungu mpaka kile alichokiamuru kinafanyika. Hakuna kitu kinachotokea ambacho kiko nje ya mapenzi ya Mungu. Kwa mfano, ilikuwa ni mapenzi huru ya Mungu kwamba Yusufu apelekwe Misri, ateseke gerezani mwa Farao, kutafsiri ndoto za mfalme, na hatimaye kuwaokoa watu wake kutoka njaa na kuheshimiwa na wote (Mwanzo 37-50). Mwanzoni, Yusufu na ndugu zake hawakujua kabisa mapenzi ya Mungu katika mambo haya, lakini, kila hatua njiani, mpango wa Mungu ulifanywa wazi. Wakati Waefeso 1:11 inaelezea Mungu kama "anayetenda vitu vyote kulingana na ushauri wa mapenzi yake," inasema juu ya mapenzi huru au fichu ya Mungu. Mungu mwenyewe anaelezea ukweli wa mapenzi yake huru katika Isaya 46:10: "Kusudi langu litasimama, nami nitafanya yote niliyopendeza." Kwa sababu Mungu ni huru, mapenzi Yake hayawezi kamwe kufadhaishwa.
Mapenzi ya huru Mungu au ya kupinga yanaweza kugawanywa katika mapenzi yake yenye ufanisi na mapenzi yake ya kuruhusu. Lazima tufanye hivyo kwa sababu Mungu hawezi "kusababisha" kila kitu kutokea. Baadhi ya amri zake ni za ufanisi (yaani, zinachangia moja kwa moja kutimiza tamaa ya Mungu); amri zake zingine ni vibali (yaani, zinaruhusu utimizaji usio wa moja kwa moja kwa hamu ya Mungu). Kwa sababu Mungu ni Mwenye nguvu, lazima angalau "haruhusu" matukio yote. Ndani ya mapenzi ya Mwenyezi Mungu, anachagua kuruhusu mambo mengi kutokea ambayo haipendezwi nayo. Pia akitoa mfano wa Yusufu na ndugu zake, Mungu alichagua, kwa kitendo cha mapenzi ya kupungua, kuruhusu utekaji nyara na utumwa wa Yusufu. Ruhusa ya Mungu itaruhusu dhambi za ndugu za Yusufu ili kuletea mema zaidi (angalia Mwanzo 50:20). Katika kila unyanyasaji wa Yusufu, Mungu alikuwa na uwezo wa kuingilia kati, lakini "aliruhusu" uovu, na kwa maana hiyo ndogo, yeye mwenyewe "alitaka" itokee.
Mapenzi ya Mungu yaliyofunuliwa au ya utambuzi hayakufichwa kwetu. Kipengele hiki cha mapenzi ya Mungu ni pamoja na kile ambacho Mungu amechagua kutufunulia katika Biblia-Maagizo yake yanaelezwa waziwazi. "Ee mwanadamu,yeye amekuonyesha yaliyo mema; Na Bwana anahitaji nini kwako, ila kutenda haki, na kupenda rehema, na kwenda kwa unyenyekevu na Mungu wako "(Mika 6: 8). Mapenzi ya utambuzi ya Mungu ni yale ambayo Mungu anataka tufanye (au tusifanye). Kwa mfano, tunajua kwamba ni mapenzi ya Mungu kwamba tuseme ukweli katika upendo (Waefeso 4:15), tubu, na ugeuke kwa Mungu (Matendo 3:19). Ni mapenzi ya Mungu yanayofunuliwa kwamba tusifanye uzinzi (1 Wakorintho 6:18) au kulewa (Waefeso 5:18). Mapenzi ya Mungu yamefunuliwa daima "hufanya mwenye busara rahisi" (Zaburi 19: 7).
Tumewajibiwa kutii mapenzi ya Mungu yaliyofunuliwa au ya utambuzi; Hata hivyo, tuna uwezo wa kutotii. Mapenzi ya Mungu yaliyofunuliwa kwa Adamu na Hawa ilikuwa ya kuzaa na kuenea, kutunza bustani, kuondokana na dunia, na wala kula mti fulani (Mwanzo 1-2). Kwa bahati mbaya, waliasi dhidi ya mapenzi ya Mungu yaliyofunuliwa (Mwanzo 3). Matokeo kuwa waliteseka yanaonyesha kuwa hawakuweza kusamehe dhambi zao. Wala hatuwezi kudai kwamba dhambi zetu zinatimiza tu mapenzi ya Mungu, kama kwamba inatuzuia hatia. Ilikuwa mapenzi ya Mungu kwamba Yesu aliteseka na kufa, lakini wale waliohusika na kifo chake walikuwa bado wanaajibika (Marko 14:21).
Mapenzi ya utaratibu wa Mungu utakuwa na "mtazamo" wake; Mapenzi yake ya tabia ni yale yanayompendeza au kumchukiza. Kwa mfano, Mungu "ambaye hutaka watu wote waokolewa, na kupata kujua yaliyo kweli" (1 Timotheo 2: 4). Hii ni mfano wa tabia ya Mungu kuelekea waliopotea-Anawataka waokolewe (kama hakufanya hivyo, basi angetuma Mwokozi). Ingawa moyo wa Mungu unataka wote kuokolewa, si wote wanaokolewa. Kwa hiyo, kuna tofauti kati ya mapenzi ya utambuzi na mapenzi huru ya Mungu.
Kwa muhtasari, mapenzi ya Mungu yanahusisha mambo matatu: 1) Mapenzi huru ya Mungu yamefunuliwa katika amri zake zisizobadilishwa. Aliamuru kuwa kuwe mwangaza, na kulikuwa na mwangaza (Mwanzo 1: 3) — mfano wa amri yake ya ufanisi. Alimruhusu Shetani kumtesa Ayubu (Ayubu 1:12) — mfano wa amri yake ya kuruhusu. 2) mapenzi ya Mungu yaliyofunuliwa yamo katika maagizo yake, tuliyopewa ili tuweze kutembea katika utakatifu. Tuna uwezo (lakini siyo haki) kuvunja amri hizi. 3) mapenzi ya Mungu ni mapenzi yake. Mara kwa mara, Mungu anaamuru kitu ambacho hakimdhihaki, kama kifo cha waovu (angalia Ezekieli 33:11).
What is the difference between God’s sovereign will and God’s revealed will?
Question: "What is the difference between God’s sovereign will and God’s revealed will?"
Answer: Human will is fairly straightforward: when we want something to happen, we “will” for it to take place; when we do something, we have shown our “will” in the matter. God’s will is a little more complex. In fact, theologians see three different aspects of God’s will in the Bible: His sovereign (decretive) will, His revealed (preceptive) will, and His dispositional will.
God’s sovereign or decretive will is also called His “hidden” will. It is “sovereign” in that it shows God to be the Sovereign ruler of the universe who ordains all that happens. It is “decretive” because it involves God’s decrees. It is “hidden” because we are usually unaware of this aspect of God’s will until what He has decreed takes place. There is nothing that happens that is outside of God’s sovereign will. For example, it was God’s sovereign will that Joseph be taken to Egypt, languish in Pharaoh’s prison, interpret the king’s dreams, and eventually save his people from famine and be honored by all (Genesis 37–50). At first, Joseph and his brothers were completely ignorant of God’s will in these matters, but, every step along the way, God’s plan was made plainer. When Ephesians 1:11 describes God as the one “who works all things according to the counsel of His will,” it speaks of God’s sovereign or decretive will. God Himself expresses the fact of His sovereign will in Isaiah 46:10: “My purpose will stand, and I will do all that I please.” Because God is sovereign, His will can never be frustrated.
The sovereign or decretive will of God can be divided into His efficacious will and His permissive will. We must do this because God does not directly “cause” everything to happen. Some of His decrees are efficacious (that is, they directly contribute to the fulfillment of God’s desire); others of His decrees are permissive (that is, they allow for an indirect fulfillment of God’s desire). Because God is sovereign, He must at least “permit” all events and happenings. Within God’s sovereign will, He chooses to permit many things to happen that He takes no pleasure in. Again citing the example of Joseph and his brothers, God chose, by an act of decretive will, to allow the kidnapping and enslavement of Joseph. God’s permissive will allowed the sins of Joseph’s brothers in order to bring about a greater good (see Genesis 50:20). At every mistreatment of Joseph, God had the power to intervene, but He “permitted” the evil and, in that limited sense, He sovereignly “willed” it to happen.
God’s revealed or preceptive will is not hidden from us. This facet of God’s will includes that which God has chosen to reveal to us in the Bible—His precepts are plainly stated. “He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8). The preceptive will of God is what God wants us to do (or not do). For example, we know that it is God’s will that we speak the truth in love (Ephesians 4:15), repent, and turn to God (Acts 3:19). It is God’s revealed will that we not commit adultery (1 Corinthians 6:18) or get drunk (Ephesians 5:18). God’s revealed will is constantly “making wise the simple” (Psalm 19:7).
We are obligated to obey God’s revealed or preceptive will; however, we have the ability to disobey. God’s revealed will for Adam and Eve was to be fruitful and multiply, tend the garden, subdue the earth, and not eat of a certain tree (Genesis 1–2). Unfortunately, they rebelled against God’s revealed will (Genesis 3). The consequences they suffered show that they could not excuse their sin. Neither can we claim that our sin simply fulfills God’s sovereign will, as if that absolves us from guilt. It was God’s will that Jesus suffer and die, but those responsible for His death were still held accountable (Mark 14:21).
God’s dispositional will deals with His “attitude”; His will of disposition is what pleases or displeases Him. For example, God “wants all people to be saved and to come to a knowledge of the truth” (1 Timothy 2:4). This is an expression of God’s disposition toward the lost—He wants them to be saved (if He did not, then He would not have sent the Savior). Although God’s heart desires all to be saved, not all are saved. So, there is a difference between God’s dispositional will and His sovereign will.
In summary, the will of God involves three aspects: 1) God’s sovereign will is revealed in His unchangeable decrees. He decreed that there be light, and there was light (Genesis 1:3)—an example of His efficacious decree. He allowed Satan to torment Job (Job 1:12)—an example of His permissive decree. 2) God’s revealed will is contained in His precepts, given to us in order that we may walk in holiness. We have the ability (but not the right) to break these commands. 3) God’s dispositional will is His attitude. At times, God decrees something that gives Him no pleasure, such as the death of the wicked (see Ezekiel 33:11).
Answer: Human will is fairly straightforward: when we want something to happen, we “will” for it to take place; when we do something, we have shown our “will” in the matter. God’s will is a little more complex. In fact, theologians see three different aspects of God’s will in the Bible: His sovereign (decretive) will, His revealed (preceptive) will, and His dispositional will.
God’s sovereign or decretive will is also called His “hidden” will. It is “sovereign” in that it shows God to be the Sovereign ruler of the universe who ordains all that happens. It is “decretive” because it involves God’s decrees. It is “hidden” because we are usually unaware of this aspect of God’s will until what He has decreed takes place. There is nothing that happens that is outside of God’s sovereign will. For example, it was God’s sovereign will that Joseph be taken to Egypt, languish in Pharaoh’s prison, interpret the king’s dreams, and eventually save his people from famine and be honored by all (Genesis 37–50). At first, Joseph and his brothers were completely ignorant of God’s will in these matters, but, every step along the way, God’s plan was made plainer. When Ephesians 1:11 describes God as the one “who works all things according to the counsel of His will,” it speaks of God’s sovereign or decretive will. God Himself expresses the fact of His sovereign will in Isaiah 46:10: “My purpose will stand, and I will do all that I please.” Because God is sovereign, His will can never be frustrated.
The sovereign or decretive will of God can be divided into His efficacious will and His permissive will. We must do this because God does not directly “cause” everything to happen. Some of His decrees are efficacious (that is, they directly contribute to the fulfillment of God’s desire); others of His decrees are permissive (that is, they allow for an indirect fulfillment of God’s desire). Because God is sovereign, He must at least “permit” all events and happenings. Within God’s sovereign will, He chooses to permit many things to happen that He takes no pleasure in. Again citing the example of Joseph and his brothers, God chose, by an act of decretive will, to allow the kidnapping and enslavement of Joseph. God’s permissive will allowed the sins of Joseph’s brothers in order to bring about a greater good (see Genesis 50:20). At every mistreatment of Joseph, God had the power to intervene, but He “permitted” the evil and, in that limited sense, He sovereignly “willed” it to happen.
God’s revealed or preceptive will is not hidden from us. This facet of God’s will includes that which God has chosen to reveal to us in the Bible—His precepts are plainly stated. “He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8). The preceptive will of God is what God wants us to do (or not do). For example, we know that it is God’s will that we speak the truth in love (Ephesians 4:15), repent, and turn to God (Acts 3:19). It is God’s revealed will that we not commit adultery (1 Corinthians 6:18) or get drunk (Ephesians 5:18). God’s revealed will is constantly “making wise the simple” (Psalm 19:7).
We are obligated to obey God’s revealed or preceptive will; however, we have the ability to disobey. God’s revealed will for Adam and Eve was to be fruitful and multiply, tend the garden, subdue the earth, and not eat of a certain tree (Genesis 1–2). Unfortunately, they rebelled against God’s revealed will (Genesis 3). The consequences they suffered show that they could not excuse their sin. Neither can we claim that our sin simply fulfills God’s sovereign will, as if that absolves us from guilt. It was God’s will that Jesus suffer and die, but those responsible for His death were still held accountable (Mark 14:21).
God’s dispositional will deals with His “attitude”; His will of disposition is what pleases or displeases Him. For example, God “wants all people to be saved and to come to a knowledge of the truth” (1 Timothy 2:4). This is an expression of God’s disposition toward the lost—He wants them to be saved (if He did not, then He would not have sent the Savior). Although God’s heart desires all to be saved, not all are saved. So, there is a difference between God’s dispositional will and His sovereign will.
In summary, the will of God involves three aspects: 1) God’s sovereign will is revealed in His unchangeable decrees. He decreed that there be light, and there was light (Genesis 1:3)—an example of His efficacious decree. He allowed Satan to torment Job (Job 1:12)—an example of His permissive decree. 2) God’s revealed will is contained in His precepts, given to us in order that we may walk in holiness. We have the ability (but not the right) to break these commands. 3) God’s dispositional will is His attitude. At times, God decrees something that gives Him no pleasure, such as the death of the wicked (see Ezekiel 33:11).
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