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thekidultlife · 4 years ago

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The Most Convenient Escape | Jihoon Soulmate!AU (6)

⍟ Pairing: Jihoon x fem!reader

⍟ AU: Fantasy/ Soulmate AU

⍟ Genre: ANGST, SLOW BURN, fluff

⍟ Warnings: mentions of abuse, drinking, and sex

⍟ Word Count: 6.7k

⍟ Synopsis: For all your life, you have a deep disdain towards Soulmate Bonds, so much so that you are able to write opinions about it in a local newspaper. However, as life would have it, you wake up one day bonded to a person you hardly knew. Throwing in an investigation, annoying roommates, and a revolution looming just beneath the surface, you had to seek for the most convenient escape.

⍟ A/N: It’s been a while since I updated TMCE skskks sorry;;; i missed my drawing tablet so much, I just drew this whole time lmaooo but here you go~ something like a transition chapter!! hope you enjoy? :DD

⍟ Taglist: To those who commented on the previous chapter ;;w;; thank you so much!!! @minkwans, @ialamityo-o, @oprandomfeels, @haotheheckk, and @svt13roses!!! I always say this, but your comments and reactions really keep me going on;;;

HALF A MILLION MURMURS by Alex Fireflower

The Porta Persa Edition, November 2nd

To those divinely ordained by the people and the coin with Power and Authority:

Surely, in some way or another, it had not escaped any person of good conscience and fair moral character the plight which has befallen our fellow men—the Cilvekans—despite differences in and not limited to nationality and/or race; more so and I surely hope so, that it had not escaped the attentions of persons with great abundance in wealth and power such as yourselves.

Surely, in some way or another, you are not deaf to their pleas—gagged and maimed by a bill, now law, which was carefully crafted to entrap more than half a million people for whatever reason the Parliament has in its defense. These people who had a hand in making our trades grow, making our lives a little bit easier, making this nation prosper to its opulent glory of today—how easy, how convenient it is to leave them to the dust, to fend off on their own all the evils of Porta Persa. Certainly, it had touched your benevolent hearts that the very same people who sweep your marble floors, who wash your dirty ball gowns, who polish your diamond rings, are in need of your help—the very same people who had helped you in your daily lives. Yet even if they had not become a part of your lives in some way or another, surely, maybe, that the fact that Cilvekans are fellow human beings who move and act just like us would convince you that what had been brought unto them was a violation of their rights as human beings, rights which are rightfully bestowed to everyone on this Earth—Cilvekan, Porta Persan or whatnot.

Surely, in some way or another, you have come to an understanding that the creators of this bill had intentions way beyond the national security of this nation. Surely, it is indisputable, with all the abuse of power and discriminate arrests which happened in the course of a few days, that there is no way Porta Persa would attain national security in this manner; but rather, had only caused chaos and anger among the population. How can one, who had held himself with high regard in the face of god and the heavens, be so blissfully ignorant to these people who had been abused and indiscriminately arrested in the middle of the night for various reasons the Royal Guard had come up with as they spin their wee little roulette of crimes and violations? How can we, as human beings, rationalize our inaction and ignorance of this issue with a mentality that “if this does not happen to us in front of our very eyes, therefore, it does not exist”? Of course there is no reason for it to happen on your graciously manicured courtyard because the gold coin had given you the privilege to grab the laws of this land by the neck and turn it to your favor.

Surely, surely, and I do hope so that beyond the loud voices in your head screaming at you that there is no need to help, that the problem is simply perceived by the victims, that this issue does not affect you in any way possible—I hope that you are able to hear the half million murmurs of Cilvekan voices stranded in our ports and stations, banished from their jobs and separated from their families. I hope that you are all able to hear whispers calling out to the warm compassion that is hopefully still inside of your hearts.

As more than half a million Cilvekans congest our ports and stations—sent back to an ironically unfamiliar country with almost no possessions; inside our jails and police stations, tortured to admit a sin they had never committed—let us not ignore their cries of help. Whether or not they had aided us in our lives before, they are still human beings just like us, who need the same rights as we do. Let’s listen to the murmurs of half a million…

◇

“Your girlfriend sure is livid.”

Yoon Jeonghan, in his platinum blond hair and rather sleepy eyes, said as he tossed the newspaper on the marble garden table. The Minister for the Culture and the Arts was finally present in the meeting, though still in Joshua Hong’s grey pavilion in the middle of his rose garden and still drinking freshly brewed coffee.

“She’s not my girlfriend, and I am very much assured that she is unaware of our soulmate bond,” Jihoon groaned as he massaged his temples, the hangover gradually diminishing with the help of a hangover potion you had forced him to bring along. “How many times do I have to reiterate this?”

“Someone sure is a rainy cloud today, what do you reckon, Minister of Foreign Affairs?” Jeonghan remarked as he received a cup of coffee from Joshua, who had only laughed at his friend’s comment.

“It’s your fault for not coming by lately. You missed out a lot.”

“Did I?” The other smirked, and then looked around, “Oh? It seems our adorable general isn’t here yet?”

“Seungcheol told me he wouldn’t be joining us today,” Joshua informed him primly as he finally sat on his own seat with a cup on his hands. “And for reasons you all already know, unfortunately.”

“What about you though? Aren’t you having a terribly marvelous time trying to deport all these people?” Jihoon asked, his eyes cold and a tad bit exhausted.

“That’s the immigration’s responsibility, not ours. Though drafting an explanation to the Cilvekan government as to why there are half a million people to be deported back to their country isn’t a walk in the park either.”

Jihoon grunted, to which Jeonghan only smiled.

“I’m having trouble with this as well. Several valuable artists living in Porta Persa are in danger of being deported which isn’t in any way favorable in my position. I wouldn’t want to lose Wen Junhui and Xu Minghao in the middle of their own respective careers,” Jeonghan added in a playful tone despite the severity of his situation.

“And just when I was finally able to acquire some tickets to Wen Junhui’s play!” Joshua remarked with a slight scowl, annoyed that his tickets would probably become mere pieces of worthless colored paper.

“Tough luck for all of us, huh?” Jihoon remarked as he pressed down the bridge of his nose, the smell of the decaying rose petals around him was making him nauseous.

As the wind blew across the wide rose garden, a companionable silence enveloped the three of them. While they seemed to be so lighthearted, they all knew the situation was a lot worse than they had feared.

“Is there any way we could reverse this decision?” Jeonghan finally asked.

“If there was, I would’ve done it already. Not to mention how much political power I’ve lost because of this,” Jihoon replied, thumbing on the cork of the potion he was holding. "If not for the laws of this land, I would've wrung Kang's neck by now."

“Seems like your plans on running for Prime Minister is thrown out of the window,” Jeonghan continued to which Jihoon only gave him a cynical look.

“I would continue if I was crazy enough,” he answered with a snort. “Look, there’s really not much I could do as of the moment. The Conservatives are probably holding the biggest victory party of their lives at the seaports, herding off Cilvekans inside cargo ships like cattle, and it’s so frustrating how I could only watch them do what they want.”

“What about going to your grandfather then?” Joshua suggested and Jihoon stilled for a moment before aggressively shaking his head.

“No, no, no. Absolutely not,” he replied with a hint of panic in his eyes. “Not in a million years.”

“Why not?” Jeonghan asked. “He’s still a powerful man after retiring as Prime Minister years ago. Who knows, maybe he has some useful connections.”

“You guys already know why not,” Jihoon responded with a snarl. “There is certainly no way I would return to Santaragossa considering the state of my soulmate bond.”

“Ah, that,” the two men eventually nodded in understanding as they remembered why Jihoon was hesitant to go.

“But maybe this is the right time to tell Y/N that your soulmates,” Joshua was the first one who remarked. “You could bring her along and tell her the truth.”

To that comment, Jihoon only gave an incredulous look. “Please don’t give me any more of these suicidal suggestions, Joshua. You already know that’s not going to work.”

“But you could at least try?” Jeonghan offered. “I mean, Porta Persa is only an inch short of imploding, and we could be headless in a month's time if this escalates rapidly, so what does a lover's quarrel mean in the face of a civil war?”

As soon as he had heard Jeonghan’s words, the dark haired male simply sighed and leaned against the chair he was sitting on. He just can’t believe he was considering this. Returning to Santaragossa could be another mess he wished he had never signed up for, much like the current situation with the Cilvekans. But he knew that if he really wanted to act on the benefit of the greater good, a worthy sacrifice is already a given. What even is a falling out with his soulmate to a half a million people who are more or less starving and afraid?

Jihoon sighed again. Things are spiraling out of control.

“I’ll think about it.”

◇

A few weeks later. November 25th

“Oh god, I almost strangled the bastard if you guys weren’t there!”

It was already late in the morning when the three of you entered Wonwoo’s dorm room in a weirdly tense mood; a mood that was emphasized by the fact that the political atmosphere in Porta Persa was rigidly discordant all throughout the past few weeks. As active journalists, it had of course affected you three.

“I might have bitten his head off twice too,” you were fuming as much as Soonyoung was, tossing your heavy leather bag on the bed which you sat on as well with an exhausted huff.

The only calming force in the room was Jeon Wonwoo, who simply sighed and dropped most of his things on a wooden desk carpeted with heavy tomes of Magical Law. Yet despite is fair countenance, it doesn’t mean he wasn’t exasperated by everything that was happening.

Today, the three of you were scheduled to interview a staunch advocate of the recently passed travel restrictions and border control measures, and to say the least, it did go well, yet at the expense of everyone’s tempers.

“Just—how can someone be so ignorant of this situation?!” you exclaimed as you let yourself fall on the bed, your arms held high in the air. “I-I mean, the ports where Cilvekans had been crowding for days now is just a five-minute walk from his stupidly large mansion! Can’t they see anything?!”

“Not only that! Not only that, goddamn it!” Soonyoung added, furiously pacing around the room. “He even has the gall to question why Y/N was there! Y/N! One of Porta Persa’s best editors! What kind of question is that? Are girls not allowed to do anything anymore? I just wanted to punch that guy’s beer belly!”

“That was really insulting,” you remarked, your voice much quieter now.

Soonyoung groaned-screamed, pushing Wonwoo’s wooden chair before stalking towards the wall and punching it hard. The wall was of course rock solid but Soonyoung’s knuckles were now red and in pain, yet it didn’t really matter. If he hasn’t done anything, chances are he might explode in his place then and there.

Wonwoo only watched, leaning against his desk, as the two of you blew off steam by ranting and just being generally loud, yet in his mind, wheels were turning.

“You know what else is concerning?” Wonwoo spoke, his voice as soft as a mutter yet it was enough to get the attention of everyone. “It’s not only the wealthy who are fine with this as what we might’ve expected, but also some of the upper and lower middle class people.”

You and Soonyoung immediately exchange glances, their eyes glinting with curiosity. So Wonwoo continued on.

“I’ve checked all the interviews we conducted since last week and though they differ in motives, they generally have no problem with this law. The rich are basically ignorant and indifferent. To them, this law is just like all the other laws of Porta Persa. For the middle class citizens however, they saw Cilvekans as an adversary—someone who would steal their jobs and opportunities.”

“Like, ‘why are these people getting rich while I, a true blooded Porta Persan is struggling to get a job?’” you asked, to which Wonwoo nodded.

“So a ‘good riddance’ thing, huh?” Soonyoung bobbed his head up and down in realization, his anger already half abated.

“Precisely. This is why this whole situation is largely divisive. There are people who care about it, but there are also a lot of people who are more than happy that this happened,” the bespectacled boy replied, adjusting his glasses.

“Ain’t that depressing,” Soonyoung grumbled, finally plopping on the plush armchair by the fireplace. “Has anybody started a petition yet?”

“Lee Jihoon already beat you to the chase,” you commented casually. “He’s been busy gathering signatures from prominent people to junk the law, but so far I think he hasn’t really filled his quota yet, right Wonwoo?”

“Yes, I reckon he needs even more powerful people, like someone closely connected to the monarchy or someone with a really huge reputation,” Wonwoo replied, folding his arms over his chest.

“Who else is even more powerful than Lee Jihoon? Even he can’t stop that bill from becoming law,” Soonyoung inserted, now much more cynical because of all the frustration that had built up.

You only shrugged. “We don’t know. At any case, we must continue this responsibility we imposed upon ourselves. Let justice be done though the heavens fall.”

“Indeed,” Wonwoo replied before straightening himself up. “In that case, I suppose it’s time we inspect those documents we found a few weeks ago.”

“Oh, yeah! I almost forgot about them!” Soonyoung remarked, turning as he watched Wonwoo walk pass him and to a hidden safe behind the bookcase where he kept it secure. “We were so preoccupied with all the interviews that we didn’t have time to look at them.”

“I do hope we get something out of those,” you said, standing up from your place on the bed and walked to the round wooden table where Wonwoo had placed the documents.

Gathering round and seated comfortably, the three of you began to carefully examine the documents like an efficient production line.

Wonwoo was assigned to the actual semantics of the documents, inspecting everything word per word and whether or not they mean something else other than what was thought at first glance. Soonyoung on the other hand was in charge of looking into those which contained shipping and trading information—he may not be the brightest of you three but he has trading experience all throughout his life which was more than what you and Wonwoo could do. Finally, you had the task of doing the final inspection, to see if the Soonyoung and Wonwoo had missed anything.

Yet despite all these efforts, even after five hours of perusing the said documents, in the end they all turned out to be rather boring pieces of yellowed paper.

“And here I thought we were going to find something phenomenal…”

Soonyoung was pouting, now more than exhausted as he slumped sulkily on his chair. You and Wonwoo were no different, as you sat silently on your places around the table with long faces.

“I guess we effectively wasted most of our afternoon,” you remarked, standing up to stretch your stiff muscles.

“I couldn’t agree enough,” Wonwoo snorted, “That novelty shop was phony from the beginning.”

“Well, what’s done is done,” Soonyoung exclaimed, also standing up to walk around the room. “And oh, speaking of that shop, the fortune teller asked us to give something to you, Y/N. Wait here for a moment while I run to my room!”

Without waiting for you to reply, Soonyoung already dashed out of the door and to the hallway, leaving both you and Wonwoo to exchange curious glances.

“You know something about that?” You asked him.

Your friend shrugged, “You left so suddenly that day and then everything was so hectic right after that we forgot to tell you about it.”

Understanding the situation, you simply sighed and waited for Soonyoung to return, which wasn’t that long since he was already back before you could even form any thoughts on what Madam Adora had left for you.

“I’m back!” he exclaimed, on his hands a small black box that seemed to resemble a box for a ring. “Here you go, Y/N!”

With that said, Soonyoung placed it on top of the table which you walked towards to see what it was inside. You turned it over and heard a small dull thud, giving the impression that there was a small object inside.

“Did you peek?” You asked him, seating back on your chair and taking a closer inspection at the object.

“What? Of course not!” He denied, which you deemed was true, considering that the seal on the opening was still intact. You smirked at him, revealing the fact that you were only kidding around.

“Well, let’s see what this is.”

Breaking the seal, you opened the box while the two onlookers peered curiously behind you. The climactic tension in the air rose dramatically as the three of you became increasingly intrigued by the contents of the box.

“It’s…” Soonyoung narrated, his eyes glistening at first but then faltered after realizing what it was, “It’s just a coin.”

Inside the box, nestled on maroon red velvet was a mere gold coin—one which Porta Persa uses as currency—the Dossimer.

You held it up between your fingers, studying it as closely as you could with eyes filled with bewilderment. Eventually, you made a nod.

“Yes, it’s just dossimer.”

Wonwoo sighed. “This day seems to be filled with anticlimaxes.”

“I guess that’s life for you,” you replied, shrugging. “Though I’m not that sure why she would give this to me. It’s not like I lack money or anything.”

“I’m as bewildered as you,” Wonwoo remarked, again adjusting his slipping glasses.

Huffing, you placed the coin on the table harshly, cluttering loudly across Wonwoo’s room. “Fate sure is playing tricks with us, and I’m not liking it.”

“Yet what else can we do?” Soonyoung asked. “We’re at a stalemate now. The investigation is going nowhere, the Cilvekan situation is worsening, and we might be persecuted by the monarchy at any time.”

Wonwoo simply sighed. “Indeed, nothing seems to be moving right now, but we still have to do something, no matter how little they are. It will have a rippling effect all over Porta Persa.”

While the two were bickering, you had unintentionally blocked them out, focusing only on the gold coin on the table, atop the documents you had inspected, wondering over and over again why it was on your hands.

“Are you suggesting we run away then? Run to the mountains of god knows where—“

Wonwoo had raised his voice already, further proof that the argument was getting heated, yet despite that, you paid no heed. Instead, you continued to stare at the coin, still tossing and turning ideas in your head.

The more you gazed at it, the more you felt like you were beginning to imagine things. The coin was glowing with a golden light around it, and while magic isn’t something odd, the fact that the coin was shimmering was definitely out of the ordinary.

Blinking several times, you tried to shook the hallucinations away yet the glowing continued and had now spread over the papers underneath it. You were sure you hadn’t drunk anything weird that day, or maybe it was the fatigue—but fatigue doesn’t really make things glow in front of your very eyes.

Funnily enough, it took you a moment to realize that none of what you had thought of was the truth, and strangely enough, the coin was actually and most definitely glowing.

“Um…guys…” you muttered, pulling on their sleeves as they were already about to pounce on each other. “I’m not imagining that the coin is glowing, right?”

Your words immediately stopped the two of them from their tracks and immediately turn their attentions to the coin on the table. Astonished as you were, they only gazed at it in confusion.

“It’s really…glowing,” Soonyoung remarked, his hands about to touch it.

“Wait—! Don’t go near, Soonyoung,” Wonwoo warned as he fetched a fountain pen on his desk to poke the coin with.

“Isn’t that as dangerous as well?” you asked him, wanting him to reconsider his course of action.

“It’s fine, I’m not directly touching it.”

With a sigh of forfeit, you only watched as Wonwoo moved the coin with nothing much of a reaction other than the bright white glowing.

“It seems to be making the papers glow as well,” he observed, moving his body around it to see all sides.

“Not all the papers. Just that one,” you corrected him since you were seated next to it on the table and had a better viewpoint. “Could you guys get that?”

Without anyone prompting him, Soonyoung snatched the paper from the table and looked at it with a rather confused look on his face.

“What is it?” you asked, turning to him with an expectant look.

“Not to add on our several disappointments today but these are just some shipping routes. I checked this earlier, you checked it again after, and we found nothing. And oh, it stopped glowing.”

“Wait! Why don’t we place the coin over it and see if it glows again?” Wonwoo this time suggested, pocketing his fountain pen, and then continued speaking after seeing the look of hesitance on your expressions. “And the coin is clearly safe, other than the fact that it’s, you know…glowing.”

“You pick it up then,” you instructed as Sonyoung returned the map of the shipping routes on table and laid it there flat.

“Fine,” he conceded sulkily and took the coin from where it sat and placed it over the parchment.

Amazingly, the paper did start glowing again, making the map invisible and then forming scribbles of white glow on the paper. The three of you crowded in front of it, trying to assess what you had discovered.

Soonyoung sighed. “I still don’t know what it is.”

“I’m as clueless too,” you added before stepping away.

“That’s a geass.”

The both of you turned to Wonwoo who was still scrutinizing it with meticulousness.

“I hope you’d care to explain?” you asked, walking to the place beside him.

Wonwoo closed his eyes and adjusted his glasses.

“It’s actually pretty rare. But basically, a geass is an agreement. However, it’s a thousand times more powerful than your ordinary paper and ink contract. It binds parties through magic which makes it unbreakable. If anyone attempts to do so, they will be met by a horrific death.”

“That’s nasty,” Soonyoung remarked with a scrunch on the nose.

“Indeed it is. Which is why nobody really attempts to seal agreements using geasses anymore because it binds for life. You only reserve it for incredibly important things. You could consider the soulmate bond as a form of geass made between two people.”

“Two unconsenting people, you mean?” You added, making a terse glanced at Wonwoo.

“Yes, right. So in this case,” Wonwoo continued, picking up the paper but making sure the coin is still in contact with it. “What we have here is a geass made between the Gestalts and…one Gustav Lemaire.”

“Hey, isn’t that the same judge?” Soonyoung called out, his brows knitting with intrigue. “You know, the one who dismissed the tax evasion case of Luce Trading? His name really fits the corrupt judge image so it stuck with me.”

“That’s novel,” you remarked with playful snide. “But anyway, if it’s between the Gestalts and the judge, then is this some kind of settlement?”

“It kind of is,” Wonwoo replied, as he read the script with narrowed eyes. “It says here…”

“It says what?” you asked, impatient.

“Give me a moment. It’s written in archaic script and I haven’t really mastered it yet,” Wonwoo said, still hunched over the document. “So, it says here that in exchange for the dismissal of the case as well as increased support for Luce Trading, the Gestalts agreed to…to illegally smuggle in Cilvekans into Porta Persa…”

Wonwoo turned his gaze back at you and Soonyoung as if he had realized something. His eyes were blank and his lips ajar as he uttered the same last words he had said like a whispered chant—clearly, it was a huge epiphany.

“I think we might’ve ran into something much bigger than we had expected.”

◇

Dusk was already settling on the horizon when you were able to return to your gaudy dorm room; painting the marble white walls in a gradient of pink skies and sunset orange. You hesitated before turning the doorknob which usually led to the common room—wondering if Lee Jihoon went back earlier than usual, and what you were going to do about it considering what had happened a few weeks ago.

There was really nothing left to say.

You shook those thoughts away and just braced yourself for the unforeseen. It made no sense to overthink situations which happened weeks ago. Lee Jihoon’s presence in the dorm was pretty much lacking ever since the whole Cilvekan issue had blown up. He might’ve forgotten it already and it made you look ridiculous being so hung up over it.

Unsurprisingly, the common room was empty and you only sighed at your dramatics. You thought something had changed between you and Jihoon that night, but it seemed like it was only your imagination. The dorm was as empty as when you had first arrived a few months ago.

With an innocuous shrug, you stepped away from the doorway and went for the dinner table. The suppressant you had drank from last night was wearing off and you needed another dose before that invasive voice in your head starts speaking again. You were glad that your body had finally developed a tolerance to the painful side effects of the suppressants, or else, people would’ve easily noticed how much pain you were trying to conceal.

Opening your pack of alchemical compounds and ingredients, you took a transparent olive green bottle and swirled it around to agitate the particles that had settled to the bottom. Removing the cork, you took a whiff of the godawful scent and simply prepared yourself for the equally rancid taste. Before you could though, you…hesitated.

Hm?

You looked down on the bottle you were holding, the solution inside swirling as much as your mind was. Why were you hesitating? What was stopping you from taking another dose from the same suppressant you had been drinking for the past month? It was strange. Truly strange that you were making a decision over such a simple task that you had done over and over again for the past few months.

Didn’t you want to block that voice? Didn’t you want to prevent yourself from hurting that’s why you’re doing this? Then why are you hesitating? What’s stopping you from drinking?

“I feel heavy…”

You muttered softly as if any more weight in your voice could make it more unbearable. It was indeed strange—every time you decided to drink it, the heavier your heart becomes as if some parts of it were slowly turning into ice. You felt guilty for something; felt sorry for something you had no idea of. Could it be that you were actually feeling remorseful for the things you’ve done to your soulmate?

Gazing at the bottle one more time, you only felt more sick and grossed out; your stomach belching. It was like the dark liquid inside was a direct representation of all the hate and cold heartedness brewing inside your heart, and you didn’t like how it looked. It felt like some kind of cruel karma finally hitting you back.

Please don’t leave me…

A voice echoed in your head. You instantly panicked, afraid that it was really your soulmate, but it wasn’t. It was Jihoon’s voice. Jihoon wasn’t your soulmate.

Please don’t reject me. I’m sorry…

You didn’t know how to describe the pressure, the pain wringing your heart. It was excruciating. You felt sick. The look on Jihoon’s face that night was all your mind’s eye could see; the way he pleaded for you to stay by his side; the way he held you tightly between his arms as if you were going to slip away at any second. It was like you had caused him direct pain even if you didn’t know how or why.

“Jihoon…”

Your eyes wandered to the bottle in your hands again, but this time you stuck the cork back in, sealing it away for now. Whether or not you’ll stop taking them was a decision you weren’t ready to make. For now, it was best not to tempt karma.

Before you could utter another word however, you heard the main door open and you hurriedly cleaned up your mess on the table. You placed the green bottle in its usual place, glancing at it with thoughts in your head, before dismissing them altogether.

“Y/N? I didn’t know you’d be here,” a familiar voice echoed across the room, making you turn in an instant.

Jihoon was still clad in his formal attire—an all-black suit that made him look like he was going to a funeral. He had been busy running around gathering support for the petition he was championing and it had truly been an exhausting day. He had just finished hanging his coat over the sofa when you averted your attention to him.

“I—well, this is also my dorm so…” you awkwardly replied, your hands gesturing wildly.

“Ah, right, right. Sorry,” Jihoon replied, now a bit embarrassed of his rather obvious observation before he decided to walk away from you.

Considering his usual attitude, you assumed that he would immediately march his way towards his room and lock himself away from the outside world. However, the fact that he was still in the common room, pacing back and forth like some anxious teenager, debating internally if he wanted this or that remain, hinting that he was not done yet.

“Jihoon…?” You asked, slightly worried about him.

“I—“ he began, then wavered, his mouth opening and closing like a gaping fish. It was embarrassing, but he just couldn’t find the courage to say what he wanted to say. Not after the fact that he had cried in front of you that night.

“Are…are you ok?” Your brows were furrowed, now wondering what was the matter with him. “I can make some basic potions—“

“No! No, I’m fine. I’m fine,” Jihoon interrupted and then pinched the bridge of his nose, sighing. “It’s just, well…you remember a few weeks ago when I got drunk? I realized I haven’t thanked you yet and I just wanted to make it up to you and well…”

Upon hearing his words, you immediately raised your brows in surprise. This was definitely not what you had expected.

“No, it’s ok! You don’t have to thank me!” you replied, now a tad bit embarrassed as well, as you gave him a small smile.

“But I want to,” he said with the usual firmness in his voice, glad that it was back. “And despite being roommates, we never had the chance to get to know each other better.”

“Oh,” was the only thing you could say at that time. He had a point though—you both were partners back in that stupid ball, plus he had seen your breakdown before and you had already seen him crying. You both should just call it quits and end the not-so ‘indifferent’ relationship you had between the two of you.

“Maybe we could have dinner together…?” Jihoon asked tentatively as he checked his pocket watch. “I know a place you might like.”

“Out-outside?” You asked, wholly astonished by how fast things had turned out. “I-uh…”

Honestly, there was no harm in having dinner with your roommate. You already live virtually together, so what’s a small dinner to the both of you anyway? And for some deeper reason, you wanted to indulge him. Maybe because you felt sorry for him that night, maybe you had grown fond of him over time, you don’t know. You weren’t sure. Maybe something did change that night.

“Only if you want to, of course. We can eat here as well—“

“It’s fine, Jihoon,” you interrupted, fiddling with your fingers because you couldn’t bear to look at him, especially with how fast your heart was racing. “Let’s have dinner together.”

◇

It was a rather lovely night outside.

The skies were dark and the moon and stars were twinkling brightly underneath you. Yet what caught your attention the most was where Jihoon had taken you for dinner.

Lanterns of various colors lit up above you, hanging on string and bathing the whole area in a warm and vibrant glow. There was live music as bands strum their mandolins and played their fiddles, creating an ambiance of celebration and vivid colors.

A lot of people had gathered in the area, raucous laughter and loud chatting could be heard from everywhere. All of these placed next to a cliff side which had the best view of Porta Persa at night; the lights from houses and street lamps shimmering against the dark backdrop of the port city like distant stars high above the night sky. It was truly a sight to behold, especially when things had gotten tense and gloomy lately.

“It’s a night market,” Jihoon explained, still clad in his all black attire though he had removed his tie and unbuttoned the first two on his shirt. “Since the ports are where most tourists enter Porta Persa, we coordinated with all the local governments in the country and established a night market to boast the different cuisines found in Porta Persa.”

Your eyes were still filled by the sights while Jihoon began talking, yet despite that, you were listening to him intently, and his explanation just made you explode with amazement.

“Oh wow! Really? That’s actually quite ingenious!” You exclaimed with a bright smile, turning to him as you both walked around to check the stalls. “We should definitely feature this in the Edition! Look at what most people are missing out!”

Jihoon made a small smile at your comment, watching as you checked every single food stall for something you haven’t seen yet. He liked it when you were just having fun, unbothered by the problems of the world—just genuinely at the moment, smiling and laughing in front of him. If you could stay like that, he felt like he was at peace.

“Look Jihoon!” you called out to him excitedly, on your hands was a grilled fish on a stick. “This is a delicacy from the Oihe region! They would soak the fish for a month in Rejhu juice, which is a fruit only found there that has impressive preservation properties, and then grill it! It could go on for several months which is perfect for the region’s harsh cold climate. That’s what the lady told me though.”

“I haven’t tried that yet,” he remarked, and then smirked, “Maybe I’ll take some from your share.”

“Eh…but this is mine,” you pursed your lips and turned your head. “You go buy your own.”

Acting like a petulant child, Jihoon couldn’t help but chuckle at your antics, much to your chagrin. With an irate expression, you looked at him, who was covering half of his face with his hand as he laughed—you didn’t really appreciate being laughed at.

“What’s the matter?” you asked with your eyebrows knitting, your hands on your waist.

“No, no, I’m sorry,” he replied, still in his laughing fit which eventually subsided into a smirk in a few moments. “I just—I never expected you to act like this at all.”

“Act?” you leaned your head to the side in bewilderment. “But I’m always like this.”

“I always thought you were the serious type, you know,” Jihoon explained, his lips curving; his eyes glistening against the vivid golden lights up above you. “I just never anticipated you could be so adorably childish as well.”

“Adorably childish?!” you repeated, now a bit flustered that you had been acting that way the whole time. “That—that was never my intention!”

Jihoon only smiled at you and patted your head gently. “It’s okay. I like it.”

You couldn’t muster a reply to that comment because of how heated your face had become. No one really complimented you like that, and above all, it was Lee Jihoon who did it—the same person you were rather indifferent four months ago.

“Come on, let’s go have some dinner,” he simply said without further ado. Taking in your silence, Jihoon decided to move on and walk around the market, leaving you in your thoughts.

In the end, both you found yourselves sitting on a table with a clear view of the Porta Persa skyline, giving the situation a rather romantic ambiance which you never really had planned on. Before you, warm food of various origins were placed neatly on the table, waiting to be eaten and fill your hungry stomachs.

“You have…. rather interesting choices,” you remarked upon seeing Jihoon’s meal of choice while you carefully dissected your fish from before.

“Hm?” Jihoon looked up to you with a questioning look, a fork and a knife on his hands. “Oh, these are from Santaragossa. They might be a bit spicy, but I do miss them from time to time.”

“Ah, you were from Santaragossa? I always thought you were born and raised in the capital,” you replied, taking a sip from a citrus fruit blend you found rather interesting.

“Why so?” he asked, downing a piece of braised meat. “I assumed I gave an impression of someone from the provinces.”

“Not at all,” you gave him an austere look. “You seem like you run the place.”

“Do I now?” Jihoon asked, his lips again curving into a tiny smirk. “I never realized you thought of me that way. I appreciate your sentiments though.”

“But what is it like?” you suddenly asked. “I mean, living in Santaragossa?”

Jihoon leaned his head to the side, wondering why you were asking him this so suddenly.

“That place was my childhood. The summers were cool and the winters were not too cold. Most of the land are large vineyards and olive groves so I would run around a lot and play with the animals and so on. There is also a large lake near the house which is a great place to swim in during summer months. I do have private tutors, so please don’t get the wrong idea that I wasn’t in school.”

As you watched him talk about his hometown, you noticed how Jihoon had brightened up, rekindling fond memories from his childhood. He seemed to be at peace and less troubled than he was a few hours before, and it gave you a sense of serenity as well, gazing at him like what you were doing at that moment.

“Just by looking at you, I could already tell that it’s such a great place,” you remarked, grinning. “I’ve never really left the capital before, that’s why I always wanted to go to one of the provinces. Since you definitely sold me the idea, I might want to go to Santaragossa someday, given the opportunity.”

A thought struck Jihoon in an instant.

“Hypothetically speaking, if I’d invite you to come with me to Santaragossa next week, would you go?”

At that very moment, in the middle of a night market, you were stunned to silence.

#seventeen #caratwritersclub #svtcreations #seventeen scenarios #seventeen imagines #seventeen fanfics #seventeen woozi #lee jihoon #the most convenient escape #seventeen angst #seventeen fluff

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islamicrays · 5 years ago

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This past year has been horrible for me. I've dealt with conflicts one after another that will have lasting effects on my life. I just don't know why I'm in the situation I'm in when it hasn't made me a better person/ helped me. I can't help compare my predicament to others in my circle who publicly and quite brashly sin. I know this is hypocritical of me and bad of me to do so. I'm just confused as to why I am still suffering so much and for so long when I've prayed and cried so much for help.

Assalamu Alaikum,

I don't know the exact situation but this life is a test and we are all tested through different trials. He won't burden us with something that we can't handle. Every trial is teaching us a lesson so learn the lesson. The trial will end on it's appointed time so be patient. Sometime we can't change the situation but it's in our control how we respond to the circumstances.

Don't compare your life with others. We get whispers but try to think positive and make dua for others. When you make dua for other he will grant you the same. As narrated in hadith

“The supplication of a Muslim for his brother in his absence will certainly be answered. Every time he makes a supplication for good for his brother, the angel appointed for this particular task says: “Ameen! May it be for you too,” [Muslim, 1494].

"When you're going through a challenging time, there is a way to make it harder. And there is a way to make it easier. Choose your focus. If you chose to focus on everything that's broken, the weight only becomes heavier. But if you shift your lens to focus on the blessings in the situation, the weight becomes lightened. There is always ease in every hardship. This is a Divine principle. The people Allah sends to support you, the courage you find inside. The care of the people who love you. The wisdom that is born. The ability to get down on your knees and ask Him for help. To cry. To beg Him. These gifts are hidden in every difficulty. Find it and celebrate it. "

-Yasmin Mogahed

“Do not take for granted the blessings you have. And if God does not grant you your prayers in the time you expect, beware not to force your expectations on God. You can ask from God, and He can give you or delay it. The sooner we accept this, the sooner we will have great openings.”

-Shaykh Dr Umar F. Abd-Allah

“To be content with a thing doesn’t mean that you are personally happy with it. It means that: I am content with God, my Lord, who has ordained this for me. We can be content in happiness, and content in sadness. All the things that transpire in our lives are from God. He willed for it to be. Contentment is a type of submission: I have no complaints against Him, and I can do the best in the situation that I am in, and I will seek to find the wisdom that God has in this.”

-Shaykh Dr Umar F. Abd-Allah

Our dua are always answered. Don't despair of His mercy.As narrated in hadith

The Prophet (peace be upon him) said,“Any Muslim who makes a supplication containing nothing which is sinful, or which involves breaking ties of relationship, will be given for it by Allah one of three things: He will give him swift answer, or store it up for him in the next world, or turn away from him an equivalent amount of evil.“ Those who heard it said they would then make many supplications and he (peace be upon him) replied that Allah was more ready to answer than they were to ask.

(Al-Tirmidhi Hadith 2257)

Always keep these things in mind when facing a trial:

1. Try to do dhikr, it will help to reduce stress.

2. Think that after every hardship, there will be ease and this time will also pass.

3. We have to be patient in every trial and we will get rewarded.

4. By being patient we are pleasing our creator.

5. Trials are blessing in disguise and it will remove our sins.

6. Try to divert you mind, read islamic books or talk to your siblings.

7. The hardship will go on its appointed time and if we not remain patient, we will lose the reward as well.

8. Thank to Allah in every situation may be HE is saving us from greater affliction.

9. Pray to Allah, ask for HIS help.

10. Allah loves us more than our mother and HE will take care of everything so don’t stress.

11. This life is a test and we will not get everything we want and we have to be happy in Allah decree.

12. We have to please our Creator and strive for akhirah, this life is temporary and it will end.

13. When you get hopeless look at those who are less blessed than you and you will be thankful to Allah Subhanahu wa Ta’ala.

Recite Astaghfirullah as much you can

The Prophet (peace be upon him) said:

If anyone continually asks pardon, Allah will appoint for him a way out of every distress, and a relief from every anxiety, and will provide for him from where he did not reckon.(Abu Dawud)

May Allah subhanahu wa ta'ala make things easier for you.

Ameen

#question

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diveronarpg · 5 years ago

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Congratulations, KYLIE! You’ve been accepted for the role of RICHARD III. Admin Rosey: My favorite thing is when a line from the character’s biography is highlighted -- especially that singular line because it was one of my favorite that demonstrated Ronan’s humanity, like you noted. Yes, he’s a terrible, awful human being but the nature of his corruption is something so centrally highlighted in the play -- and now in the way that you write him. Kylie, you have no idea how absolutely over-the-moon I am that you decided to apply, and for Richard III no less! Your writing is so refreshing in its cadence and beat, it perfectly accents Ronan and what he has to offer. Truly. Absolutely. Ecstatic. Please read over the checklist and send in your blog within 24 hours.

WELCOME TO THE MOB.

OUT OF CHARACTER

Alias | kylie

Age | 25

Preferred Pronouns | she/her

Activity Level | I would say I’m about a 5-6, I’m currently finishing up my schooling so I’m not taking as many course hours.

Timezone | MST

How did you find the rp? | i’ve been stalking for a while now, finally worked up the courage!

Current/Past RP Accounts | n/a

IN CHARACTER

Character | Richard III / Ronan Ivarsson

What drew you to this character? | When I first read Ronan’s bio I was reminded of a quote from Les MIserables, that I thought summed up my thoughts about him pretty well–”He was a charming young man, who was capable of being terrible.” I was really attracted to the dichotomy that exists within him–the difference between his public face, the face of the politician, and who he really is, the darkness of his true self. I liked that he seemed capable of moving between the two with ease–that he could placate a crowd of people with only his words and force of personality, and keep the fact that he is capable of doing terrible things for the sake of his own advancement hidden from the people he supposedly “serves”.

I was also really interested in this particular line--”It was not because his heart was made of stone, though, it was because he enjoyed, far too much, how the dilapidated organ seemed to squeeze merrily when they said his name.” I liked that there was a human element to him–that there’s an element of himself that he has a hard time controlling. That despite being cold and intimately familiar with his own darkest instincts, he has a heart that still beats wildly and craves the attention of other human beings, that at one time, for a brief fraction of a second, felt something akin to love for someone else.

What is a future plot idea you have in mind for the character? |

AND SEEM A SAINT, WHEN MOST I PLAY THE DEVIL

Ronan has no interest in being subservient to anyone, but he’s also aware of the fact that in order to make any kind of advancement within the Montague ranks, he’s going to have to play their game to a certain extent. I’m interested in how his two faces would work within the context of the Montagues–How long will he be able to play at being the loyal soldier before the enormity of his ambition starts to get in the way? Has he ever really been good at hiding his true nature? Being in the mob would be an interesting litmus test for how well his carefully crafted facades would stand up against real and intense scrutiny.

SINCE I CANNOT PROVE A LOVER

I’d love for Ronan to have to reckon with the fact that his heart isn’t made of stone, and that for a half second he believed that he could have actually been in love with someone else. What was it about Lucien that caught Ronan, whose heart is so firmly fixed on himself, off guard in that moment? There’s clearly something about him that Ronan can’t let go of–why is he so intent on keeping the man that could so easily destroy him so close to his chest? I’d love to explore the mutual destruction of their relationship further, because I feel like it’s the one area of his life where Ronan actually feels really vulnerable. It’s the thing in his life he has the least control over, no real contingency plan for–ever since their eyes locked across that room, he’s never been able to plan for Lucien’s role in his life.

THIS GLORIOUS SUN OF YORK

I’d like to see how Ronan would react if he faced some kind of concequences for his past actions–specifically the murders of his parents, which set him on his fated path. I think that Ronan only belives in real religion when it’s convienent for him, but the belief that he has been set on some kind of divine path since he was young is a fundemental part of his being–if an obstruction appeared on that path, would it shake his faith in both a religious sense, and his faith in himself? I’d love to explore the relationship–or lack thereof–he has with his family, how the way his parents views of him might have shaped how he views himself with regards to his disability, or how he might have strived to overcome their views of him. His name is the reason he is able to get his foot inside of so many doors, the reason he is able to dress his body in the finest fabrics, the reason he is able to walk his divine path–and yet he hated the two people who gave it to him. How does he feel about that legacy?

Are you comfortable with killing off your character? | Yes! Ronan lives his life in such a way that I think he’s prepared for that eventuality.

IN DEPTH

What is your favorite place in Verona?

The smile that Ronan gives at the question is a practiced one, designed exactly for moments such as this–a small quirk at the corner of his lips, just enough teeth. Enough to give the general idea of interest and a certain level of enthusiasm, and to hide the quick shaft of iritation that shoots up the curve of his spine and into his shoulderblades. The truth of the matter is he has no favorite place in Verona–places are just vessels for people and the actions that occur within them. He’s never understood sentimentality in a larger sense, but it seems particularly like a waste of time when it’s applied to something as inconcequential as a particular arrangement of bricks or wood. However, he can’t say that to a reporter–constituents wouldn’t take kindly to their councilman brushing off their beloved city as buidlings with arbitrary meanings assigned to them.

“That’s easy,” He says with a wave of his hand and a chuckle. “The Hotel Emilia, where I met my husband Lucien. How can I answer any other place than where I met the love of my life? That’s not to say I don’t enjoy other spots in the city as well–the library has a special place in my heart as well.”

What does your typical day look like?

“Can any day ever be considered typical in Verona?” He laughs and lifts his shoulders in an attempt at a shrug–it’s a painful motion, but he does the same thing he’s done since childhood when he didn’t want to give away his position at the top of the stairs–he bites down hard on his tongue to keep the sound from escaping.

“I’m usually up before my husband.” Because he sleeps in a bed in one of six apartments scattered throughout the city on any given night, because Ronan’s bones have never known comfort, even in sleep. “I like to check the news, make sure I know what’s going on in the city and around the world. Answer emails, texts, sometimes I get so wrapped up in things that I forget breakfast entirely.” Because you cannot make plans for battle without first knowing your enemy as intimately as you know yourself, because the best performance is a well informed one. “And then depending on the day I’m either off to my weekly physical therapy appointments or straight to work. I’m a bit boring I’m afraid–always a little too focused on my work for my own good.” Because he is born to do it, because he does it better than anyone else in this city, because there is no difference between divine will and the will of Ronan Ivarsson.

What has been your biggest mistake thus far?

His muscles tense for a fraction of a second as he processes the question–an imperceptible hesitation unless you knew to look for it. He makes a mental note to double check the publication this reporter claims that he works for, before leaning back in his chair and tapping his fingers idly against the arm of his chair. He doesn’t believe in mistakes, mistakes would imply wrong steps and Ronan Ivarsson does not make wrong steps–every decision he has ever made has been to serve his own purposes in the best way possible, and the fact that he is sititng in this office is proof that it has all been nessecary, that his actions have been ordained by a higher power. He resolutely does not look at the silver band on his finger, does not probe the uselessness and empty symbology of that particular object. “Any moment where my constituents have felt like I have not been representing their interests to the best of my ability could be considered a mistake, but I have to be honest with you–I see mistakes as starting points for learning, and making better decisions. All of the mistakes that I’ve made have helped me to become a better man, and a better leader for Verona.”

What has been the most difficult task asked of you?

Bending the knee to Damiano Montague, without question. A necessary evil, but evil all the same.

“Making the best possible decisions for the people of Verona. The trust of the people is the most important thing an official can have, and I want to do everything in my power to prove to them that they made the correct decision when they gave it to me. It’s not a responsibility I take lightly.”

What are your thoughts on the war between the Capulets and the Montagues?

It’s the first question all day that has considered a real modicum of thought, that has required Ronan to choose his next words with care. He leans foward so he is better able to clasp his hands together on top of his desk, even though the motion pulls at the muscles in his shoulders in a way that is uncomfortable. “So often in these kinds of conflicts there are no real winners, are there? My only thoughts are for the people of Verona, and my sincere hope that they do not suffer the concequences of a fight they have no stakes in.” Soon enough they will both bend the knee to me. Soon enough their blood will mix as it flows through the streets, as it slips between the spaces of my fingers.

Extras: If you have anything else you’d like to include (further headcanons, an inspo tag, a mock blog, etc), feel free to share it here! This is OPTIONAL.

pinterest board x

inspo tag x

#accepted #accepted: richard iii

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claudinei-de-jesus · 3 years ago

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The Atonement in the New Testament

1. The fact of the atonement.

The atonement that had been foreordained from eternity and typically foreshadowed in the Old Testament ritual was fulfilled historically, in the crucifixion of Jesus, when the divine redemptive purpose was consummated. "It's done!" The Gospel writers described the sufferings and death of Christ with a wealth of details not seen in the narratives of other Old Testament prophecy events, which indicate the great importance of the event.

Some writers from the "liberal" school defend the theory that Christ's death was an accident and tragedy. He would have started his ministry with great hope of success, according to them, but then he found himself involved in certain circumstances that led to his unforeseen destruction, which he could not escape. But, what do the Gospels say about it? According to his testimony, Jesus knew from the beginning that suffering and death were part of his divinely ordained destiny. In his declaration, that the Son of man should suffer, the word "should" indicates the divine vocation and not the unforeseen and inevitable fatality.

In the act of his baptism he heard the words: "This is my beloved son, in whom I am well pleased" (Matt. 3:17). These words are taken from two prophecies, the first declaring the Messiah's sonship and his Divinity (Ps. 2: 7), and the second describing the Messiah's ministry as the Lord's Servant (Isa. 42: 1). The servant mentioned in Isa. 42: 1 is the suffering Servant of Isa. 53. The conclusion we reached is that even at the time of his baptism, Jesus was aware of the fact that suffering and death were part of his vocation.

The rejection of Satan's offerings in the desert implied a tragic outcome of his work, for he chose the hard path of rejection rather than the easy and popular one. The very fact that the Holy One was among the people (Luke 3:21) who were being baptized, and submitting to the same baptism was an act of identification with sinful humanity, in order to take away the sins of that same people. The Servant of the Lord, according to Isaiah 53, would be "counted with transgressors" (ver. 12).

Jesus' baptism can be considered as "the great act of loving communion with our misery", because at that time he identifies with sinners and, therefore, in a sense his work of atonement has already begun. Many times during the course of his ministry, the Lord, in hidden and figurative language, referred to his death (Mat.5: 10-12; 23:37; Mar. 9: 12,13; 3: 6,20- 30; 2:19), but in Caesarea Philippi he clearly told the disciples that he must suffer and die. From that time on he sought to enlighten their minds about this fact, which he would have to suffer, so that, being warned, they would not sink in their faith in the face of the shock of the crucifixion. (Mar. 8:31; 9:31; 10:32.)

He also explained the meaning of his death to them. they should not consider it as an unforeseen and unfortunate tragedy to which they would have to resign, but rather as a death whose purpose was to make atonement. "The Son of Man came to give his life as a ransom for many." At the Last Supper Jesus gave instructions about the future commemoration of his death, as the supreme act of his ministry. He ordered a rite that would commemorate his redemption of humanity, just as Easter commemorated Israel's redemption from Egypt. His disciples, who were still under the influence of Jewish ideas about the Messiah and the kingdom, could not understand the necessity of his death and only with difficulty could they accept the fact. But after the resurrection and the ascension they understood it and always after that they affirmed that the death of Christ was divinely ordained as the means of the atonement. "Christ died for our sins", is his usual testimony.

2. The need for atonement.

The need for atonement is a consequence of two facts: the holiness of God and the sinfulness of man. The reaction of God's holiness against man's sinfulness is known as his wrath, which can be avoided through the atonement. Therefore, the key points of our study will be the following: Holiness, sinfulness, anger and atonement.

(a) God's holiness. God is holy by nature, which means that he is just in character and conduct. These attributes of his character are manifested in his dealings with his creation. "He loves justice and judgment" (Ps. 33: 5). "Justice and judgment are the basis of your throne" (Psalm 89:14). God constituted man and the world according to specific laws, laws that form the very foundation of human personality, written in the heart and nature of man. (Rom. 2:14, 15.)

These laws unite man to his Creator through the bonds of personal relationship and form the basis of human responsibility. "Because in him we live, and we move and exist" (Acts17: 28), so it was said of humanity in general. Sin disturbs the relationship expressed in this verse, and in the end the unrepentant sinner will be cast eternally from the presence of God. This is "the second death". On many occasions this relationship has been reaffirmed, expanded and interpreted under another system called an alliance.

For example, at Sinai God reaffirmed the conditions under which he could have fellowship with man (the moral law) and then established a series of regulations by which Israel could observe these conditions in the sphere of national and religious life. Keeping the covenant means being in relationship with God, or being in grace; for the one who is righteous can have fellowship only with those who walk in righteousness. "Will two walk together, if they don't agree?" (Amos 3: 3). And being in communion with God means life. From beginning to end, the Scriptures declare this truth, that obedience and life go together. (Gen. 2:17; Rev. 22:14.)

(b) The sinfulness of man. This relationship was disturbed by sin, which is a disturbance of the personal relationship between God and man. And disrespecting the constitution, as it were, an action that affects God and men, just like the infidelity that violates the marriage pact under which men and women live. (Jer. 3:20.) "Your iniquities divide between you and your God" (Isa. 59: 2). The function of the atonement is to make reparation for the violated law and to resume the interrupted communion between God and man.

(c) Ira. Sin is essentially an attack on God's honor and holiness. It is rebellion against God, because by deliberate sin, man prefers his own will over the will of God, and for some time he becomes "autonomous". But if God allowed his honor to be attacked then he would cease to be God. His honor calls for the destruction of the one who resists him; his justice demands satisfaction of the violated law; and his holiness reacts against sin and this reaction is recognized as a manifestation of wrath. But this divine reaction is not automatic; it does not always act instantly, as with the hand in contact with the fire.

God's wrath is governed by personal considerations; God is slow to destroy the work of his hands. He urges the man; he hopes to be gracious. He postpones judgment in the hope that his goodness will lead man to repentance. (Rom. 2: 4; 2 Pet. 3: 9.) But men misunderstand divine delays and scoff at the day of judgment. "Seen as if judgment on evil work is not immediately carried out, therefore the hearts of the children of men are entirely willing to do evil" (Eccl. 8:11).

But, although it takes time, the final retribution will come, because in a world governed by laws there has to be a reckoning. "make no mistake: God is not mocked; for whatever a man sows, that he will also reap" (Gal. 6: 7). This truth was demonstrated at Calvary, where God declared "his righteousness by the remission of sins before committed, under the patience of God" (Rom. 3:25). So someone translates this passage: "This was to demonstrate the righteousness of God in view of the fact that the sins previously committed during the time of God's tolerance were ignored".

Another one paraphrases the passage: "He suspended judgment on the sins of that previous period, the period of his patience, with a view to the revelation of his justice under this dispensation, when he, a just Judge, will absolve the sinner who affirms his faith in Jesus." In past centuries it seems that God did not take into account the sins of the nations; men continued in sin, apparently without reaping the consequences. Hence the question, "So does God not become aware of sin?" But the crucifixion revealed the horrendous character of sin, and it vividly demonstrates the terrible punishment on it.

The cross of Christ declares that God never was, is not, and could never be indifferent to the sin of men. Thus a scholar comments on the matter: God gave evidence of his wrath against sin when he occasionally punished Israel and the Gentile nations. But he did not inflict the full penalty, otherwise the human race would have perished. In large part he "overlooked" the sins of men. It would be unfair for the king to fail to punish a crime or even to postpone the punishment. And in the opinion of some. God has lost prestige because of his tolerance, which he interprets as a means of escaping divine punishment. God destined Christ to die in order to demonstrate his justice in view of the tolerance of past sins, a tolerance that seemed to overshadow justice.

(d) Atonement. Man has broken the laws of God and violated the principles of justice. The knowledge of these acts is registered in his memory and his conscience accuses him. What can be done to remedy the past and be secure in the future? Is there any atonement for the violated law? There are three answers to this question: 1) Some claim that atonement is not possible and that life is governed by an inexorable law, which will punish all violations with mathematical precision. Whatever a man sows, he will reap.

Sin remains. Thus the sinner will never escape the guilt of the past. His future is mortgaged and there is no redemption for him. This theory makes man a slave to his circumstances; you can do nothing about his fate. If the proponents of this theory recognize God, for them God is enslaved to his own laws, unable to provide a means of escape for sinners. 2) At the other extreme there are those who teach that the atonement is unnecessary.

God is so good that he will not punish the sinner, and so gracious that he will not demand the fulfillment of the broken law. Therefore, the atonement becomes unnecessary and it is assumed that God will forgive everyone. A doctor once said to a client who had told him about the Gospel: I don't need an atonement. When I make a mistake, I simply ask God to forgive me, and that's enough. "After a while the client returned to the doctor and said:" Doctor, I'm fine now. I'm sorry I got sick, and I promise you that I will work hard to never get sick again. "At the same time she implied that there was no need to consider or pay the bill! We believe that the doctor understood the lesson, that is, that mere regret did not it does not count, nor does it repair the damage caused by sin.

The New Testament teaches that the atonement is both necessary and possible; possible because God is benevolent as well as just; necessary because God is just as well as benevolent. The two errors discussed above are exaggerations of two truths about the character of God. The former exaggerates his justice, excluding his grace. The second exaggerates his grace, excluding his justice. The atonement does justice to both aspects of his character, for in Christ's death, God is acting justly as well as benevolently.

When dealing with sin, he needs to show his grace, for he does not want the sinner to die; but, in forgiving sin, he must reveal his righteousness, for the very stability of the universe depends on the sovereignty of God. In the atonement God does justice to his character as a benevolent God. His justice called for the sinner's punishment, but his grace provided a plan for forgiveness. At the same time he does justice to his character as a just and upright God. God would not do himself justice if he showed compassion to sinners in a way that made sin a light thing and ignored its tragic reality. We might think that God would then be indifferent or indulgent about sin. The punishment for sin was paid at Calvary, and the divine law was honored; in this way God was able to be benevolent without being unjust, and just without being unforgiving.

3. The nature of the atonement.

Christ's death is: "Christ died", expresses the historical fact of the crucifixion; "for our sins", interprets the fact. In what sense did Jesus die for our sins? How is the fact explained in the New Testament? The answer is found in the following keywords applied to Christ's death: Atonement, Propitiation, Substitution, Redemption and Reconciliation.

(a) Atonement. The word atonement in Hebrew literally means 'to cover', and is translated by the following words: make atonement, purify, settle, reconcile, make reconciliation, pacify, be merciful. The atonement, in the original, includes the idea of covering both sins (Ps. 78: 38; 79: 9; Lev. 5:18) as well as the sinner. (Lev. 4:20.) To atone for sin is to hide sin from God's view so that the sinner loses his power to provoke divine wrath. We quote Pr. Alfred Cave here: The idea expressed by the Hebrew original of the word translated "expiate", was "to cover" and "cover", not in the sense of making him invisible to Jehovah, but in the sense of occupying his view with another thing, to neutralize sin, so to speak, to disarm it, to make it inert to provoke the just wrath of God.

To atone for sin ... was to throw, so to speak, a veil over sin so provocative, so that the veil, and not sin, was visible; it was putting side by side with sin something so attractive that it completely captivated attention. The figure that the New Testament uses when speaking of the new garments (of justice), the Old Testament uses when speaking of the "atonement". When atonement was made under the law, it was as if the divine eye, which had been lit by the presence of sin and impurity, was quieted by the garment placed around it; or, using a much more modern but equally appropriate figure, it was as if the sinner, exposed to an electrical discharge of divine wrath, had suddenly been enveloped and isolated.

Exposure means covering the sinner in such a way that his sin was invisible or nonexistent in the sense that he could no longer be between him and his Creator. When the blood was applied to the altar by the priest, the Israelite felt confident that the promise made to his predecessors would be made real to him. "When I see blood, I will pass over you" (Ex. 12:13). What were the effects of the atonement or cover? Sin was blotted out (Jer. 18:23; Isa. 43:25; 44:22); removed (Isa.6: 7); covered (Sal. 32: 1); launched into the depths of the sea (Miq. 7:19); forgiven (Ps. 78:38).

All of these terms teach that sin is covered so that its effects are removed, out of sight, invalidated, undone. Jehovah no longer sees or is influenced by him. Christ's death was an atoning death, because its purpose was to erase sin. (Heb. 9:26, 28; 2:17; 10: 12-14; 9:14.) It was a sacrificial death or a death that was related to sin. What was that relationship? "Bearing our sins in his body on the tree" (1 Pet. 2:24). "He who knew no sin made it sin for us, that we might be made the righteousness of God" (2 Cor. 5:21) Atoning for sin means taking it away, so that it is removed from the transgressor, who it is considered, then, as justified from all injustice, cleansed from contamination and sanctified to belong to the people of God. A Hebrew word used to describe purification literally means "to remove sin." By Christ's atoning death, sinners are cleansed from sin and soon made partakers of the nature of Christ. They die to sin in order to live for Christ.

(b) Propitiation. The word propitiation is believed to have its origin in a Latin word "proposes", which means "close to". Thus it is noticed that the word means to join, to become favorable. The sacrifice of propitiation brings man closer to God, reconciles him to God by making atonement for his transgressions, gaining grace and favor. (In his mercy, God accepts the propitiatory gift and restores the sinner to his love. This is also the meaning of the Greek word as used in the New Testament.

To propitiate is to placate the wrath of a holy God by offering an atoning sacrifice. Christ is described as this propitiation (Rom. 3:25: 1 John 2: 4; 4). Sin keeps man away from God; but Christ dealt with the issue of sin in favor of man in such a way that his separating power was nullified. Therefore, now man can "approach" God "in his name". Access to God, the most sublime of privileges, was bought at a great price: the blood of Christ. Thus writes Dr. James Denney: And just as in the Old Testament every object used in worship had to be sprinkled with atoning blood, so also all parts of Christian worship; all of our approaches to God must consciously rest on the atonement. It must be felt that it is a priceless privilege; it must be permeated with the feeling of the passion of Christ and the love with which he loved us when he suffered for our sins once and for all, the just for the unjust to come to God. The word "propitiation" in Romans 3:25 is a translation of the Greek word "hilasterion", which is also found in Heb. 9: 5 where it is translated as "propitiatory".

In Hebrew, "mercy seat" literally means "covered," and in both Hebrew and Greek, the word expresses the thought of a sacrifice (*). It refers to the ark of the covenant (Ex. 25: 10-22) which was composed of two parts: first, the ark, representing the throne of the righteous ruler of Israel, containing the tablets of the law as the expression of his just will; second, the cover, or cap, known as the "propitiatory", crowned with angelic figures called cherubs.

Two salient lessons were communicated by this furniture: first, the tablets of the law taught that God was a just God who would not overlook sin and that he should execute his decrees and punish the wicked. How could a sinful nation live before him? The mercy seat, which covered the law, was the place where blood was sprinkled once a year to make atonement for the sins of the people. It was the place where sin was covered, and it taught the lesson that God, who is just, can perfectly forgive sin because of an atoning sacrifice.

Through the atoning blood, what is a throne of judgment becomes a throne of grace. The ark and the mercy seat illustrate the problem solved by atonement. The problem and its solution are stated in Rom. 3: 24-26, where we read: "being justified gratuitously by his grace, by the redemption that is in Christ Jesus, whom God proposed for atonement (an atoning sacrifice) by faith in his blood, to demonstrate his righteousness by the remission of sins committed before (demonstrating that the apparent delay in executing the judgment does not mean that God passed over sin) under the patience of God; for demonstrating his justice, in this present time (his way of making sinners righteous), so that he is just (to inflict due punishment for sin), and justifier (to remove punishment for sin) of one who has faith in Jesus ".

How can God really inflict the punishment of sin and at the same time cancel that punishment? God Himself took the punishment in the person of his Son, and in this way opened the way for the forgiveness of the guilty. His law was honored and the sinner was saved. Sin was expiated and God was propitiated. Men can understand how God can be just and punish, be merciful and forgive; but how God can be just in the act of justifying the guilty is an enigma for them. Calvary solves the problem. It is necessary to clarify the fact that the atonement was a true transaction, because some teach that the atonement was simply a demonstration of the love of God and of Christ, with the intention of moving the sinner to repentance.

This is certainly one of the effects of the atonement (1 John 3:16), but it does not represent the whole of the atonement. For example, we could jump into a river and drown ourselves in the sight of a very poor person in order to convince him of our love for him; but this act would not pay the rent of the house or the bill of the supplier that he owed! Christ's atoning work was a real transaction that removed a real obstacle between us and God, and paid the debt that we could not pay.

(c) Replacement. Old Testament sacrifices were substitutes by nature; they were considered as something that was done, on the altar, for the Israelite, who could not do it by himself. The altar represented the sinner; the victim was the substitute for the Israelite to be accepted on his behalf. In the same way, Christ, on the cross, did for us what we could not do for ourselves, and whatever our need, we are accepted "because of him". If we offer to God our repentance, gratitude or consecration, we do it "in his name", because he is the Sacrifice through which we come to God the Father.

The substitutionary thought is prominent in the Old Testament sacrifices, where the victim's blood is considered as a covering or as making atonement for the offeror's soul. In the chapter in which the Old Testament sacrifices reach their greatest meaning (Isa. 53) we read: "Truly" he took upon us our infirmities, and our pains he took upon himself ... but he was wounded for our transgressions, and ground for our iniquities; the punishment that brings us peace was upon him, and by his stripes we were healed, (verses 4, 5).

All of these expressions present the Servant of Jehovah as carrying the punishment that should befall others, in order to "justify many"; and "take their iniquities". Christ, being the Son of God, was able to offer a sacrifice of eternal and infinite value. Having assumed human nature, he was able to identify with the human race and thus suffer the punishment that was ours, so that we could escape. This explains the exclamation: "My God, my God, why have you forsaken me?" He who was sinless by nature, who had never committed a single sin in his life, became a sinner (or took the place of the sinner). In Paul's words: "He who knew no sin made him sin for us" (2 Cor. 5:21). In Peter's words: "We carry our sins in his body on the tree" (1 Pet. 2:24).

(d) Redemption. The word redeem, in both the Old and New Testaments, means to buy again at a price; free from bondage by price, buy from the market and withdraw from the market. The Lord Jesus is a Redeemer and his atoning work is described as a redemption. (Matt. 20:28; Rev. 5: 9; 14: 3, 4; Gal. 3:13; 4: 5; Titus 2:14; 1 Pet. 1:18.) The most interesting illustration of redemption is to be found in the Old Testament, in the law on the redemption of a relative. (Lev. 25: 47-49.)

According to this law, a man who had sold his property and had sold himself as a slave, because of some debt, could recover both his land and his freedom at any time, on condition that he be redeemed by a man who possessed the following qualities: First, he should be related to the man; second he should be willing to redeem it or buy it again; third, he should have to pay the price.

The Lord Jesus Christ brought these three qualities together: He became our relative, assuming our nature; he was willing to give anything to redeem us (2 Cor. 8: 9); and, being divine, he was able to pay the price ... his own precious blood. The fact of redemption highlights the high price of salvation and, therefore, must be taken into great consideration. When certain believers in Corinth neglected their way of living, Paul admonished them: "do you not know ... that you are not yourselves? Because you were bought with a price; therefore glorify God in your body and in your spirit, which belong to God "(1 Cor. 6:19. 20).

Jesus once said, "What would it profit a man to win the whole world and lose his soul? Or what would a man give for the rescue of his soul?" (Mar. 8:36, 37). By that expression he meant that the soul, the true life of man, could be lost or ruined; and if lost, there could be no compensation for it, because there was no way to buy it again. Rich men will be able to boast and trust in their wealth, but their power is limited.

The Psalmist said: "None of them can in any way redeem your brother, or give God his ransom (for the redemption of your soul is very expensive, and your resources would be exhausted before) so either live forever or fail to live. see corruption "(Ps 49: 7-9). But since the souls of multitudes have already been "confiscated", so to speak, for living in sin, and cannot be redeemed by human means, what can be done for them? The Son of Man came into the world "to give his life as a ransom (or for redemption) for many (Matt. 20:28).

The supreme goal of his coming into the world was to give his life as a ransom price so that those, whose souls were "confiscated", could retrieve them. The (spiritual) lives of many, "confiscated", are released by Christ's surrender of life. Peter told his readers that they were rescued from their vain way of life, which they received by tradition (routine or customs) from their parents (1 Peter 1:18).

The word "vain" means "empty", or that which does not satisfy. Life, before coming into contact with the death of Christ, is useless and vain is to grope, looking for something that can never be found. With all your efforts, you cannot discover the reality; it has no permanent fruit. "What's the use of all this?" many people exclaim. Christ redeemed us from that bondage. When the power of Christ's atoning death comes into contact with someone's life, that life enjoys great satisfaction. it is no longer enslaved to ancestral traditions or limited to established routine or customs. Rather, the Christian's actions arise out of a new life that came into being through the power of Christ's death. Christ's death, being a death for sin, frees and "creates" the soul.

(e) Reconciliation. "All of this comes from God, who reconciled us to himself through Jesus Christ, and gave us the ministry of reconciliation; that is, God was in Christ reconciling the world to himself, not imputing his sins to them; reconciliation "(2 Cor. 5: 18, 19.) When we were enemies, we were reconciled to God by the death of his Son (Rom. 5:10). Men who at one time were strangers to each other and enemies in understanding for their evil deeds, now in the body of their flesh, by death, were reconciled (Col. 1:21).

Atonement is often misunderstood and therefore misinterpreted. Some imagine that the atonement means that God was angry with the sinner, and that he turned away, in a bad mood, until the anger subsided, when his Son offered to pay the penalty. In other words, they think, God had to be reconciled to the sinner. This idea, however, is a caricature of true doctrine. Through the Scriptures we see that it is God, the offended party, who takes the initiative in providing atonement for man.

It was God who clothed our first parents; it is the Lord who orders atoning sacrifices; it was God who sent and gave his Son in sacrifice for humanity. God Himself is the Author of man's redemption. Although his majesty has been offended by man's sin, his holiness must naturally react against sin, however, he does not want the sinner to perish (Ezek. 33:11), but rather to repent and be saved. . Paul did not say that God was reconciled to man, but that God did something in order to reconcile man with himself. This act of reconciliation is an accomplished work; it is a work done for the benefit of men, so that, in the sight of God, the whole world is reconciled.

It remains only for the evangelist to proclaim it and for the individual to receive it. Christ's death made it possible for all mankind to be reconciled to God; each individual must make it real. This, in essence, is the gospel message; Christ's death was an accomplished work of reconciliation, carried out independently of us, at an inestimable cost, to which men are called through a ministry of reconciliation.

4. The effectiveness of the atonement.

What effect does Christ's atoning work have for man? What does it produce in your experience?

(a) Forgiveness of transgression. Through his atoning work, Jesus Christ paid the debt that we could not pay and secured the remission of past sins. Thus, the sinful past for the Christian is no longer that horrendous burden that he carried, for his sins were erased, carried away and canceled. (John 1:29; Ephesians 1: 7; Heb. 9: 22-28; Rev. 1: 5.) He began life anew, trusting that the sins of the past will never find him in judgment. (John 1 ^: 24.)

(b) Deliverance from sin. Through atonement the believer is delivered, not only from the guilt of sins, but can also be delivered from the power of sin. The subject is dealt with in Romans, chaps. 6 to 8. Paul anticipates an objection that some of his Jewish opponents must have raised many times to know, that if a person were saved merely by believing in Jesus, that person would have a light opinion about sin, saying: "If we remain in sin , his grace will abound "(Rom. 6: 1). Paul rejects this thought and points out that he who truly believes in Christ has broken away from sin.

The breakthrough is so decisive that it is described as "death". Living faith in the crucified Savior results in the crucifixion of the old sinful nature. The man who believes with all the powers of his soul (that is the true belief) that Christ died for his sins, will have such a conviction about the terrible condition of sin, and will repudiate him with all his being. The cross signifies the death sentence on sin. But the tempter is active and human nature is weak; that is why constant vigilance and daily crucifixion of sinful impulses is necessary. (Rom. 6:11.)

And victory is assured "Because sin will have no dominion over you, for you are not under the law, but under grace" (Rom. 6:14.) That is, the law means that something must be done by the sinner; unable to pay the debt or comply with the law, he remains captive to sin. On the other hand, grace means that something has been done for the sinner ... the finished work of Calvary. As the sinner believes what has been done for him, so he receives what has been done. His faith has a powerful ally in the Person of the Holy Spirit, who dwells in him. The Holy Spirit helps you to repudiate sinful tendencies; it helps you in prayer and gives you the assurance of your freedom and victory as a child of God. (Rom. 8). In fact, Christ died to remove the obstacle of sin, so that the Spirit of God can enter human life (Gal. 3:13, 14).

Being saved by the grace of God, revealed on the cross, the believer receives an experience of purification and spiritual enlivening (Titus 3: 5-7). Having died to the old life of sin, the person is born again, to a new life ... he is born of water (experiencing purification) and he is born of the Spirit (receiving divine life). (John 3: 5.)

(c) Deliverance from death. Death has both physical and spiritual significance. In the physical sense it denotes the cessation of physical life, resulting from illness, natural decay or violent cause. it is, however, more used in the spiritual sense, that is, as the punishment imposed by God on human sin. The word expresses the spiritual condition of separation from God and divine displeasure because of sin.

The unrepentant who dies out of the favor of God will remain eternally separated from him in the other world, this separation being known as the "second death". This warning: "The day you eat of it, you will surely die", would not have been fulfilled if death were only the physical act of dying, as Adam and Eve continued to live after that day. But the decree is profoundly correct when we remember that the word "death" implied all the penal consequences of sin - separation from God, iniquity, evil inclination, physical weakness, and, finally, physical death and its consequences.

When the Scriptures say that Christ died for our sins, they mean that Christ submitted himself, not only to physical death but also to the death that means the penalty of sin. He humbled himself in the suffering of death "so that, by the grace of God, he might taste death for all" (Heb. 2: 9). Because of his nature and the divine disposition, he was able to carry out this plan. we cannot understand the "how" of the question, because evidently in this we are faced with a great divine mystery. The truth, however, is that we accept many facts in this universe without understanding the "how" of such facts.

No reasonable person refuses the benefits of electricity just because he does not fully understand it or because he does not understand the laws of its operation. Likewise, no one needs to refuse the benefits of the atonement because he cannot reasonably reduce that atonement to the simplicity of. a mathematical problem. Since death is the penalty of sin, and Christ gave Himself for our sins, He did this when He died. Concentrating on those few hours of his death on the cross was all the horrendous meaning of death and the blackness of punishment, and that explains the exclamation: "My God, my God, why have you forsaken me?" These are not the words of a martyr, because martyrs are generally sustained by an inner knowledge of the presence of God; they are words of One who performed an act that implies divine separation.

This act was consummated when he took away our sins. (2 Cor. 5:21.) While it is true that those who believe in him also have to suffer physical death (Rom. 8:10), even so, for them stigma (or punishment) is taken from death, and this becomes a door to another, broader life. In this sense Jesus stated: "Everyone who lives and believes in me will never die" (John 11:26).

(d) The gift of eternal life. Christ died so that we would not perish (the word is used in the biblical sense of spiritual ruin), but "have eternal life" (John 3: 14-16. See Rom. 6; 23.) Eternal life means more than mere existence; it means life in God's favor and fellowship with him. Dead in transgressions and sins, man is out of God's favor; through Christ's sacrifice, sin is atoned for and restored to full fellowship with God. To be in God's favor and in communion with him is to have eternal life, for it is life with him that is the Eternal. That life is possessed now because the believers are in communion with God; eternal life is described as future (Titus 1: 2; Rom. 6:22), because the future life will bring perfect fellowship with God. "And they will see your face" (Rev. 22: 4).

(e) The victorious life. The cross is the dynamo that produces in the human heart that response that constitutes the Christian life. The expression "I will live for him who died for me", says the dynamism of the cross well. The Christian life is the reaction of the soul to the love of Christ. The cross of Christ inspires true repentance, which is repentance to God. Sin is often followed by remorse, shame and anger; but only when there is sadness at having offended God, is there true repentance.

This internal knowledge is not produced of its own free will, because the very nature of sin tends to obscure the mind and harden the heart. The sinner needs a powerful reason to repent - something that will make him see and feel that his sin has deeply offended and insulted God. But the decree is profoundly correct when we remember that the word "death" implied all the penal consequences of sin - separation from God, iniquity, evil inclination, physical weakness, and, finally, physical death and its consequences.

When the Scriptures say that Christ died for our sins, they mean that Christ submitted himself, not only to physical death but also to the death that means the penalty of sin. He humbled himself in the suffering of death "so that, by the grace of God, he might taste death for all" (Heb. 2: 9). Because of his nature and the divine disposition, he was able to carry out this plan. we cannot understand the "how" of the issue, because evidently in this we are faced with a great divine mystery.

The truth, however, is that we accept many facts in this universe without understanding the "how" of such facts. No reasonable person refuses the benefits of electricity just because he does not fully understand it or because he does not understand the laws of its operation. Likewise, no one needs to refuse the benefits of the atonement because they cannot, by reason, reduce this atonement to the simplicity of. a mathematical problem. Since death is the penalty of sin, and Christ gave Himself for our sins, He performed this act when He died.

Concentrating on those few hours of his death on the cross was all the horrendous meaning of death and the blackness of punishment, and that explains the exclamation: "My God, my God, why have you forsaken me?" These are not the words of a martyr, because martyrs are generally sustained by an inner knowledge of the presence of God; they are words of One who performed an act that implies divine separation. This act was consummated when he took away our sins. (2 Cor. 5:21.) While it is true that those who believe in him also have to suffer physical death (Rom. 8:10), even so, for them stigma (or punishment) is taken from death, and this becomes a door to another, broader life.

In this sense Jesus affirmed: "Whoever lives and believes in me will never die" (John 11:26). The cross of Christ provides this reason, as it demonstrates the horrendous nature of sin, because it caused death of the Son of God. It declares the terrible punishment for sin; but it also reveals the love and grace of God. It is quite right what someone said: "All true penitents are children of the cross. Their repentance is not theirs; it is the reaction to God produced in their souls by demonstrating what sin is for him, and what does the your love to reach and win sinners. "

It is written about certain saints who came from the great tribulation, who "washed their robes and made them white in the blood of the Lamb" (Rev. 7:14). The reference is to the sanctifying power of Christ's death. They had resisted sin, and were now pure. Where did they get the strength to overcome sin? The power of Christ's love revealed on Calvary constrained them.

The power of the cross, descending into their hearts, enabled them to overcome sin. (See Gal. 2:20.) "And they overcame him by the blood of the Lamb and by the word of his testimony; and they did not love their lives until death" (Rev. 12:11). God's love constrained them and helped them to overcome. The pressure on them was great, but with the blood of the Lamb as the motive that drove them, they were invincible. "In view of the cross on which Jesus died, they could not" betray their cause by cowardice, and they did not love their lives more than he loved yours. They belonged to Christ, as he belonged to them ". The victorious life includes victory over Satan. The New Testament declares that Christ overcame demons. (Luke 10: 17-20; John 12:31, 32; 14:30 ; Col. 2:15; Heb. 2:14, 15; Rev. 12: 11.) Believers have victory over the devil as long as they have the Victor over the devil! ... A Expiação no Novo Testamento

1. O fato da expiação.

A expiação que fora preordenada desde a eternidade e prefigurada aplicada no ritual do Antigo Testamento cumpriuse historicamente, na crucificação de Jesus, quando se consumou o divino propósito redentivo. "Está consumado!" Os escritores dos Evangelhos descrevem os sofrimentos e a morte de Cristo com profusão de pormenores que não se suprimem nas narrativas de outros eventos das profecias do Antigo Testamento, os quais indicam a grande importância do evento.

Alguns escritores da escola "liberal" defendem a teoria de que a morte de Cristo de um acidente e tragédia.! Ele teria iniciado seu ministério com grande esperança de sucesso, segundo eles, mas depois viu-se predecessor em certas circunstâncias que ocasionaram a destruição imprevista, à qual não pôde escapar. Mas, que dizem os Evangelhos a respeito? Segundo o seu testemunho, Jesus sabia desde o princípio que o sofrimento e a morte faziam parte do seu destino divinamente ordenado. Em sua declaração, que o filho do homem deve sofrer, a palavra "devia" indica a vocação divina e não a fatalidade imprevista e inevitável.

No ato do seu batismo ele mesmo, as palavras: "Este é o meu filho amado, em quem me comprazo" (Mat. 3:17). Essas palavras são extraídas de duas profecias, a primeira declarando a filiação do Messias e sua Divindade (Sal. 2: 7), e a segunda descrição do ministério do Messias como o Servo do Senhor (Isa. 42: 1). O servo descrito em Isa. 42: 1 é o Servo sofredor de Isa. 53. A conclusão à qual chegamos é que mesmo na hora do seu batismo, Jesus estava pronto do fato de que sofrimento e morte faziam parte de sua vocação.

A rejeição das ofertas de Satanás no deserto implicava desfecho trágico de sua obra, pois ele escolheu o caminho duro da rejeição em vez do fácil e popular. O próprio fato de o Santo estar no meio do povo (Luc. 3:21) que se batizava, e o submetriz-se ao mesmo batismo foi um ato de identificação com a humanidade pecaminosa, um fim de levar os pecados desse mesmo povo. O Servo do Senhor, segundo Isaias 53, seria "contado com os transgressores" (ver. 12).

O batismo de Jesus pode ser considerado como "o grande ato de amorosa comunhão com a nossa miséria", pois nessa hora ele identifica-se com os pecadores e, por conseqüência, em certo sentido sua obra de expiação jà começou. Muitas vezes durante o curso do seu ministério do Senhor, em linguagem oculta e figurada, referiu-se à sua morte (Mat.5: 10-12; 23:37; Mar. 9: 12,13; 3: 6,20- 30; 2:19), mas em Cesaréia de Filipo ele claramente disse aos discípulos que desviaram e morrer. Daquele tempo em diante ele preparecerlhes como mentes sobre este fato, que critério que sofrer, para que, sendo avisados, não naufragassem em sua fé ante o choque da crucificação. (Mar. 8:31; 9:31; 10:32.)

Ele também explicou o significado de sua morte. não a incluir considerar como tragédia imprevista e infeliz à qualificaria que se resignar, e, sim, como sendo morte cujo propósito era fazer expiação. "O Filho do homem veio a dar a sua vida em resgate de muitos." Na última ceia Jesus deu instruções acerca da futura comemoração de sua morte, como sendo o supremo ato de seu ministério. Ele ordenou um rito que comemoraria sua redenção da humanidade, assim como a Páscoa comemorava a redenção de Israel do Egito. Seus discípulos, que ainda estavam sob influência de idéias judaicas acerca do Messias e do reino, não podia compreender a necessidade de sua morte e só com dificuldade poderia aceitar o fato. Mas apos a ressurreição e a ascensão eles o entendream e sempre depois disso afirmaram que a morte de Cristo for divinamente ordenada como o meio da expiação. "Cristo morreu pelos nossos pecados", é seu testemunho de sempre.

2. A necessidade da expiação.

A necessidade da expiação é consequência de dois fatos: a santidade de Deus e a pecabilidade do homem. A reação da santidade de Deus contra a pecabilidade do homem é conhecida como sua ira, a qual pode ser evitada mediante a expiação. Portanto, os pontos-chave do nosso estudo serão os seguintes: Santidade, pecabilidade, ira e expiação.

(a) A santidade de Deus. Deus é santo pela natureza, o que significa que ele é justo em caráter e conduta. Esses atributos do seu caráter manifestam-se em seus tratos com a sua criação. “Ele ama a justiça e o juízes” (Sal. 33: 5). "Justiça e juízes são a base do teu trono" (Salm 89:14). Deus constituiu o homem e o mundo segundo leis especificas, leis que formam o próprio fundamento da personalidade humana, escritos no coração e na natureza do homem. (Rom. 2:14, 15.)

Essas leis unem o homem ao seu Criador pelos laços de relação pessoal e anterior a base da responsabilidade humana. "Porque nele vivemos, e nos movemos e existimos" (Atos17: 28), assim foi dito da humanidade em geral. O pecado perturba a relação expressa nesse verso, e ao fim o pecador impenitente será lançado eternamente da presença de Deus. Esta é "a segunda morte". Em muitas ocasiões essa relação foi reafirmada, ampliada e interpretada sob outro sistema chamado aliança.

Por exemplo, no Sinai Deus reafirmou as condições sob quais ele podia ter comunhão com o homem (a lei moral) e, então, uma série de normas pelos quais Israel poderia observar as condições da vida nacional e religiosa. Guardar a aliança significa estar em relação com Deus, ou estar na graça; pois aquele que é justo pode ter comunhão somente com aqueles que andam na justiça. "Andarão dois juntos, se não conquistaram de acordo?" (Amós 3: 3). E estar em comunhão com Deus significa vida. Do princípio ao fim, as Escrituras declaram esta verdade, que a obediência e a vida e juntas. (Gên. 2:17; Apoc. 22:14.)

(b) A pecabilidade do homem. Essa relação foi perturbada pelo pecado que é um distúrbio da relação pessoal entre Deus e o homem. E desrespeitar a constituição, por assim dizer, ação que afeta a Deus e aos homens, tal qual a infidelidade que viola o pacto matrimonial sob o qual vive o homem e sua mulher. (Jer. 3:20.) "Vossas iniqüidades fazem divisão entre vós e o vosso Deus" (Isa. 59: 2). A função da expiação é fazer pela lei violada e reatar a comunhão interrompida entre Deus e o homem.

(c) Ira. O pecado é essencialmente um ataque contra a honra e a santidade de Deus. É rebelião contra Deus, pois pelo pecado deliberado, o homem prefere sua própria vontade em lugar da vontade de Deus, e por algum tempo torna-se "autônomo". Mas se Deus permite que sua honra fosse atacada então ele deixaria de ser Deus. Sua honra pede a destruição daquele que lhe resiste; sua justiça exige a satisfação da lei violada; e sua santidade reage contra o pecado sendo essa confirmação reconhecida como manifestação da ira. Mas essa reação divina não é automática; nem sempre ela entra em ação instantaneamente, como acontece com a mão em contato com o fogo.

A ira de Deus é governada por considerações pessoais; Deus é tardio em destruir a obra de suas mãos. Ele insta com o homem; ele espera ser gracioso. Ele adia o juízes na esperança de que sua bondade conduza o homem ao arrependimento. (Rom. 2: 4; 2 Ped. 3: 9.) Mas os homens interpretam mal como demoras divinas e zombam do dia de juízo. "Visto como se não executa imediatamente o juízo sobre a má obra, por isso o coração dos filhos dos homens está configurado para praticar o mal" (Ecl. 8:11).

Mas, embora demore, a retribuição final virá, pois num mundo governado por leis ter de haver um ajuste de contas. "não erreis: Deus não se deixa escarnecer; porque tudo o que o homem semear, isso também ceifará" (Gál. 6: 7). Essa verdade foi demonstrada no Calvário, onde Deus confessou "sua justiça pela remissão dos pecados dantes cometidos, sob a paciência de Deus" (Rom. 3:25). Assim alguém traduzir essa passagem: "Isto foi para demonstrar a justiça de Deus em vista do fato de que os pecados anteriores cometidos durante o tempo da tolerância de Deus foram ignorados".

Outro assim parafraseia uma passagem: "Ele suspendeu o juízes sobre os pecados daquele período anterior, o período de sua paciência, tendo em vista a revelação de sua justiça sob esta dispensação, quando ele, justo Juiz, absolverá o pecador que afirma fé em Jesus." Em séculos passados parece que Deus não levou em conta os pecados das nações; os homens continuaram no pecado, aparentemente sem ceifar como suas conseqüências. Dai a pergunta: "Então Deus não toma conhecimento do pecado?" Mas a crucificação revelou o caráter horrendo do pecado, e demonstração vivamente o terrível castigo sobre ele.

A cruz de Cristo declara que Deus nunca foi, não é, e nunca poderia ser indiferente ao pecado dos homens. Assim comenta o assunto um erudito: Deus deu provas de sua ira contra o pecado quando ocasionalmente castigou Israel e nações gentílicas. Mas ele não infligiu a plena penalidade, caso contrário a raça humana teria perecido. Em grande parte ele "passou por alto" os pecados dos homens. Seria injusto o rei que deixasse de punir um crime ou mesmo que adiasse a punição. E na opinião de alguns. Deus perdeu prestigio por causa de sua tolerância, a qual interpretam como um meio de escapar à punição divina. Deus destinou Cristo para morrer a fim de demonstrar a sua justiça em vista da tolerância dos pecados passados, tolerância que parecia ofuscar a justiça.

(d) Expiação. O homem tem quebrado as leis de Deus e violado os princípios da justiça. O conhecimento desses atos está registrado em sua memória e sua consciência sobre a acusa. Que se pode fazer para remediar o passado e ter segurança no futuro? Existe alguma expiação pela lei violada? Para essa pergunta existem três respostas: 1) Alguns afirmam que a expiação não é possível e que a vida é governada por uma lei inexorável, a qual punirá com precisão matemática todas as violações. O que o homem semear, fatalmente, isso mesmo ele ceifará.

O pecado, Assim o pecador nunca escapará às culpas do passado. Seu futuro está hipotecado e não existe redenção para ele. Essa teoria faz do homem um escravo de suas circunstâncias; nada pode fazer quanto ao seu destino. Se os proponentes dessa teoria reconhecem a Deus, para Deus é escravizado às suas próprias leis, incapaz de provar um meio de fuga para os pecadores. 2) Nenhum outro extremo há aqueles que ensinam que a expiação é desnecessária.

Deus é tão bom que não punirá o pecador, e tão gracioso que não exigirá a satisfação da lei violada. Por conseguinte, a expiação toma-se desnecessária e é de supor que Deus perdoará a todos. Certa vez um médico disse a uma cliente que havia falado do Evangelho: Eu não preciso de expiação. Quando erro, peço simplesmente a Deus que me desculpe, e é quanto basta. "Depois de certo tempo a cliente voltou ao médico e lhe disse:" Doutor, agora estou bem. Sinto muito haver ficado doente, e prometo-lhe que me esforçarei para nunca mais adoecer. "Ao mesmo tempo ela insinuou que nenhuma necessidade havia de considerar ou pagar a conta! Cremos que o médico compreendeu a lição, isto é, que mero arrependimento não salda conta, nem repara os estragos causados pelo pecado. 3)

O Novo Testamento ensina que a expiação é tanto necessária como também possível; possível porque Deus é benévolo, bem como justo; necessária porque Deus é justo, bem como benévolo. Os dois erros acima são exageros de duas verdades sobre o caráter de Deus. O primeiro exagera a sua justiça, excluindo a sua graça. O segundo exagera sua graça, excluindo a sua justiça. A expiação faz justiça a ambos os aspectos de seu caráter, pois na morte de Cristo, Deus está agindo de modo justo como também benévolo.

Ao tratar do pecado, ele precisa mostrar sua graça, pois ele não deseja o morte do pecador; mas, ao perdoar o pecado, ele precisa revelar a sua justiça, pois a estabilidade do universo depende da soberania de Deus. Na expiação Deus faz justiça a seu caráter como um Deus benévolo. Sua justiça clamou pelo castigo do pecador, mas sua graça proveu um plano para o perdão. Ao mesmo tempo ele faz justiça a seu caráter como um Deus justo e reto. Deus não faria justiça a si mesmo se manifestasse compaixão para com os pecadores de maneira que fizesse do pecado uma coisa leve e que ignorasse sua trágica realidade. Poderíamos pensar que Deus seria então indiferente ou indulgente quanto ao pecado. O castigo do pecado foi pago no Calvário, e a lei divina foi honrada; dessa maneira Deus pôde ser benévolo sem ser injusto, e justo sem ser inclemente.

3. A natureza da expiação.

A morte de Cristo é: "Cristo morreu", expressa o fato histórico da crucificação; "por nossos pecados", interpreta o fato. Em que sentido morreu Jesus por nossos pecados? Como é explicado o fato no Novo Testamento? A resposta encontra-se nas seguintes palavras-chave aplicadas à morte de Cristo: Expiação, Propiciação, Substituição, Redenção e Reconciliação.

(a) Expiação. A palavra expiação no hebraico significa literalmente 'cobrir', e é traduzida pelas seguintes palavras: fazer expiação, purificar, quitar, reconciliar, fazer reconciliação, pacificar, ser misericordioso. A expiação, no original, inclui a idéia de cobrir, tanto os pecados (Sal. 78: 38; 79: 9; Lev. 5:18) como também o pecador. (Lev. 4:20.) Expiar o pecado é ocultar o pecado da vista de Deus de modo que o pecador perca seu poder de provocar a ira divina. Citamos aqui o Pr. Alfred Cave: A idéia expressa pelo original hebraico da palavra traduzida "expiar", era "cobrir" e "cobertura", não no sentido de torná-lo invisível a Jeová, mas no sentido de ocupar sua vista com outra coisa, de neutralizar o pecado, por assim dizer, de desarmá-lo, de torná-lo inerte para provocar a justa ira de Deus.

Expiar o pecado ... era arrojar, por assim dizer, um véu sobre o pecado tão provocante, de modo que o véu., E não o pecado, fosse visível; era colocar lado a lado com o pecado algo tão atraente que cativasse completamente a atenção. A figura que o Novo Testamento usa ao falar das vestes novas (de justiça), usa-a o Antigo Testamento ao falar da "expiação". Quando se expiação sob uma lei, era como se o olho divino, que se havia acendido pela presença do pecado e a impureza, fosse aquietado pela vestidura posta ao seu derredor; ou, usando uma figura muito mais moderna, porém igualmente apropriada, era como se o pecador, exposto a uma descarga elétrica da ira divina, houvesse sido repentinamente envolto e isolado.

A exposição significa cobrir de tal maneira o pecador, que seu pecado era invisível ou inexistente no sentido de que já não podia estar entre ele e seu Criador. Quando o sangue era promovido ao altar pelo sacerdote, o israelita recebia segurança de que uma promessa feita a seus antecessores se faria real para ele. "Vendo eu sangue, passarei por cima de vós" (Êxo. 12:13). Quais são os efeitos da expiação ou da cobertura? O pecado era apagado (Jer. 18:23; Isa. 43:25; 44:22); comeu (Is 6: 7); coberto (Sal. 32: 1); lançado nas profundidades do mar (Miq. 7:19); perdoado (Sal. 78:38).

Todos esses termos ensinam que o pecado é coberto de modo que seus efeitos sejam removidos, afastados da vista, invalidados, desfeitos. Jeová já não vê nem sofre influência alguma dele. A morte de Cristo foi uma morte expiatória, porque seu propósito era apagar o pecado. (Heb. 9:26, 28; 2:17; 10: 12-14; 9:14.) Foi uma morte sacrificial ou uma morte que tinha relação com o pecado. Qual era essa relação? "Levando ele mesmo em seu corpo os nossos pecados sobre o madeiro" (1Ped. 2:24). "Aquele que não conheceu pecado, o fez pecado por nós, para que nele fôssemos feitos justiça de Deus" (2 Cor. 5:21) Expiar o pecado significante-lo embora, de modo que ele é passado do transgressor, o qual é considerado, então, como justificado de toda a injustiça, purificado de contaminação e santificado para pertencer ao povo de Deus. Uma palavra hebraica usada para descrever a purificação significa, literalmente, "quitar o pecado". Pela morte expiatória de Cristo os pecadores são purificados do pecado e logo feitos participantes da natureza de Cristo. Eles morrem para o pecado a fim de viverem para Cristo.

(b) Propiciação. Crê-se que a palavra propiciação tem sua origem em uma palavra latina "propostas", que significa "perto de". Assim se nota que a palavra significa juntar, tornar favorável. O sacrifício de propiciação traz o homem para perto de Deus, reconcilia-o com Deus fazendo expiação por suas transgressões, ganhando a graça e favor. (Em sua misericórdia, Deus aceita o dom propiciatório e restaura o pecador a seu amor. Esse também é o sentido da palavra grega como é usada no Novo Testamento.

Propiciar é aplacar a ira de um Deus santo pela oferenda dum sacrifício expiatório. Cristo é descrito como sendo essa propiciação (Rom. 3:25: 1 João 2: 4; 4). O pecado mantém o homem distanciado de Deus; mas Cristo tratou de tal maneira o assunto do pecado, um favor do homem, que o seu poder separador foi anulado. Portanto, agora o homem pode "chegar-se" a Deus "em seu nome". O acesso a Deus, o mais sublime dos privilégios, foi comprado por grande preço: o sangue de Cristo. Assim chamado ao Dr. James Denney: E assim como no Antigo Testamento todo objeto usado na adoração tinha que ser aspergido com sangue expiatório, assim também todas as partes da adoração cristã; todas as nossas aproximações a Deus devem descansar conscientemente sobre a expiação. Devese sentir que é um privilégio de valor inestimável; deve ser permeado com o sentimento da paixão de Cristo e com o amor com que ele nos amou quando sofreu por nossos pecados de uma vez para sempre, o justo pelos injustos para chegar-nos a Deus. A palavra "propiciação" em Romanos 3:25 é tradução da palavra grega "hilasterion", que se encontra também em Heb. 9: 5 onde é traduzida como "propiciatório".

No hebraico, "propiciatório" significa literalmente "coberta", e, tanto no hebraico como no grego, uma palavra expressa ou pensamento de um sacrifício (*). Refere-se à arca da aliança (Êxo. 25: 10-22) que estava composta de duas partes: primeira, a arca, representando o trono do justo governante de Israel, contendo como tábuas da lei como a expressão de sua vontade justa; segunda, a Coberta, ou tampa, conhecida como "propiciatório", coroada com figuras angélicas chamadas querubins.

Duas lições salientes eram comunicadas por essa mobília: primeiro, como tábuas da lei ensinavam que Deus era um Deus justo que não passaria por alto o pecado e que devia executar seus decretos e castigar os ímpios. Como podia uma nação pecaminosa viver ante sua face? O propiciatório, que cobria a lei, era o lugar onde se aspergia o sangue uma vez por ano para fazer expiação pelos pecados do povo. Era o lugar onde o pecado era coberto, e ensinava uma lição de que Deus, que é justo, pode perfeitamente perdoar o pecado por causa dum sacrifício expiatório.

Por meio do sangue expiatório, aquilo que é um trono de juízo se converte em trono de graça. A arca e o propiciatório ilustram o problema resolvido pela expia ao. O problema e sua solução são declarados em Rom. 3: 24-26, onde lemos: "sendo justificados gratuitamente pela sua graça, pela redenção que há em Cristo Jesus, ao qual Deus propôs para propiciação (um sacrifício expiatório) pela fé no seu sangue, para demonstrar a sua justiça pela remissão dos pecados dantes cometidos (demonstrar que um aparente demora em executar o juízo não significa que Deus passou por alto o pecado) sob a paciência de Deus; para demonstração da sua justiça, neste tempo presente (sua maneira de fazer justos os pecadores), para que ele seja justo (infligir o devido castigo pelo pecado), e justificador (remover o castigo pelo pecado) daquele que tem fé em Jesus ".

Como pode Deus realmente infligir o castigo do pecado e ao mesmo tempo cancelar esse castigo? Deus mesmo tomado o castigo na pessoa de seu Filho, e desta forma aberta o caminho para o perdão do culpado. Sua lei foi honrada e o pecador foi salvo. O pecado foi expiado e Deus foi propiciado. Os homens podem entender como Deus pode ser justo e castigar, ser misericordioso e perdoar; mas a maneira como pode Deus ser justo no ato de justificar ao culpado, é para eles um enigma. O Calvário resolve o problema. É preciso esclarecer o fato de que a propiciação foi uma verdadeira transação, porque alguns ensinam que a expiação foi simplesmente uma demonstração do amor de Deus e de Cristo, com a intenção de comover o pecador ao arrependimento.

Esse certamente é um dos efeitos da expiação (1 João 3:16), mas não representa o todo da expiação. Por exemplo, poderíamos pular para dentro dum rio e afogarmo-nos à vista de uma pessoa muito pobre a fim de convencê-la do nosso amor por ela; mas esse ato não pagaria o aluguel da casa nem a conta do fornecedor que ele devesse! A obra expiatória de Cristo foi uma verdadeira transação que removeu um verdadeiro obstáculo entre nós e Deus, e pagou a dívida que não podíamos pagar.

(c) Substituição. Os sacrifícios do Antigo Testamento eram substitutos por natureza; eram considerados como algo a que se procedia, no altar, para o israelita, que não podia fazer-lo por si mesmo. O altar representava o pecador; a vitima era o substituto do israelita para ser aceita em seu favor. Da forma mesma Cristo, na cruz, fez por nós o que não podíamos fazer pelos mesmos, e qualquer que seja a nossa necessidade, somos aceitos "por sua causa". Se registro a Deus nosso arrependimento, gratidão ou consagração, fazemo-lo "em seu nome", pois ele é o Sacrifício por meio do qual chegamos a Deus o Pai.

O pensamento de substituição é saliente nos sacrifícios do Antigo Testamento, onde o sangue da vitima é considerado como uma coberta ou como fazendo expiação pela alma do ofertante. No capítulo em que os sacrifícios do Antigo Testamento alcançam seu maior significado (Isa. 53) lemos: "Verdadeiramente" ele tomou sobre si as nossas enfermidades, e as nossas dores sobre levar si ... mas ele foi ferido pelas nossas transgressões, e moído pelas nossas iniqüidades; o castigo que nos traz a paz estava sobre ele, e pelas suas pisaduras fomos sarados, (vers. 4, 5).

Todas essas expressões apresentam o Servo de Jeová como levando o castigo que devia cair sobre outros, um fim de "justificar a muitos"; e "levar como iniqüidades deles". Cristo, sendo o Filho de Deus, pôde oferecer um sacrifício de valor eterno e infinito. Havendo assumido a natureza humana, Pôde identificar com o gênero humano e assim sofrer o castigo que era nosso, a fim de que pudéssemos escapar. Isso explica a exclamação: "Deus meu, Deus meu, por que me desamparaste?" Ele que era sem pecado por natureza, que nunca havia cometido um pecado sequer em sua vida, se fez pecador (ou tomou o lugar do pecador). Palavras de Nas de Paulo: "Aquele que não conheceu pecado, o fez pecado por nós" (2 Coríntios 5:21). Palavras de Pedro: "Levando ele mesmo em seu corpo os nossos pecados sobre o madeiro" (1 Ped. 2:24).

(d) Redenção. A palavra redimir, tanto no Antigo como no Novo Testamento, significa tornar a comprar por um preço; livrar da servidão por preço, comprar no mercado e retirar do mercado. O senhor Jesus é um Redentor e sua obra expiatória é executada como uma redenção. (Mat. 20:28; Apoc. 5: 9; 14: 3, 4; Gál. 3:13; 4: 5; Tito 2:14; 1 Ped. 1:18.) Uma ilustração mais interessante de redenção se encontra no Antigo Testamento, na lei sobre a redenção dum parente. (Lev. 25: 47-49.)

Segundo essa lei, um homem que houvesse vendido sua propriedade e se houvesse vendido a si mesmo como escravo, por causa de dívida, podia recuperar, tanto sua terra como sua liberdade, em qualquer tempo, sob a condição de que fosse redimido por um homem que possuísse as seguintes palavras: Primeira, Deveria ser parente do homem; segunda deveria estar disposto a redimi-lo ou comprá-lo novamente; terceira, deveria ter com que pagar o preço.

O Senhor Jesus Cristo reuniu em si essas três qualidades: Fezse nosso parente, assumindo nossa natureza; estava disposto a dar tudo para redimir-nos (2 Cor. 8: 9); e, sendo divino, pôde pagar o preço ... seu próprio sangue precioso. O fato da redenção destaca o alto preço da salvação e, por conseguinte, deve ser levado em grande consideração. Quando certos crentes em Corinto se descuidaram de sua maneira de viver, Paulo assim os admoestou: "não sabeis ... que não sois de vós mesmos? Porque fostes comprados por bom preço; glorificai pois a Deus no espíritoso corpo e no vosso, os quais pertencem a Deus "(1 Cor. 6:19. 20).

Certa vez Jesus disse: "Que construção ao homem ganhar todo o mundo e perder a sua alma? Ou que daria o homem pelo resgate da sua alma?" (8:36, 37 de março). Com essa expressão ele quis dizer que a alma, a verdadeira vida do homem, podia perder-se ou arruinar-se; e perdendo-se não podia haver compensação por ela, porque não havia meios de tornar a comprá-la. Os homens ricos passam a jactar-se de suas riquezas e nelas confiar, porém o poder delas é limitado.

O Salmista disse: "Nenhum deles de modo algum pode remir a seu irmão, ou dar a Deus o resgate dele (pois a redenção de sua alma é caríssima, e seus recursos se esgotariam antes) por isso tão pouco viver para sempre ou deixar de ver a corrupção "(Sal 49: 7-9). Mas uma vez que as almas de multidões já foram "confiscadas", por assim dizer, por viverem no pecado, e não podem ser redimidas por meios humanos, que se pode fazer em favor delas? O Filho do homem veio ao mundo "para dar a sua vida em resgate (ou para redenção) de muitos (Mat. 20:28).

O objetivo supremo de sua vinda ao mundo foi dar sua vida como preço de resgate para que aqueles, provoquem almas foram "confiscadas", pudessem recuperá-las. Como vidas espirituais) de muitos, "confiscadas", são libertadas pela rendição da vida por parte de Cristo. Pedro disse a seus leitores que eles foram resgatados de sua vã maneira de viver, que por tradição (pela rotina ou costumes), receberam dos seus pais (1 Pedro 1:18).

A palavra "vã" significa "vazia", ou aquilo que não satisfaz. A vida, antes de entrar em contato com a morte de Cristo, é inútil e vã é andar às apalpadelas, procurando uma coisa que nunca pode ser encontrada. Com todos os esforços não logra descobrir a realidade; não tem fruto permanente. "Que adianta tudo isso?" exclamam muitas pessoas. Cristo nos redimiu dessa servidão. Quando o poder da morte expiatória de Cristo tem contato com a vida de alguém, essa vida desfruta de grande satisfação. não está mais escravizada às tradições de ancestrais ou limitada à rotina ou aos trajes selecionados. Antes, como ações do cristão surgem duma nova vida que veio a existir pelo poder da morte de Cristo. A morte de Cristo, sendo uma morte pelo pecado, liberta e "toma a criar" uma alma.

(e) Reconciliação. "Tudo isto provém de Deus, que nos reconciliou consigo mesmo por Jesus Cristo, e nos deu o ministério da reconciliação; isto é, Deus estava em Cristo reconciliando consigo o mundo, não lhes imputando os seus pecados; e pôs em nos a palavra da reconciliação "(2 Cor. 5: 18,19). Quando éramos inimigos, fomos reconciliados com Deus pela morte do seu Filho (Rom. 5:10). Homens que em outro tempo eram estranhos entre si e inimigos no entendimento pelas suas obras más, agora no corpo da sua carne, pela morte, foram reconciliados (Colossenses 1:21).

Muitas vezes a expiação é mal entendida e, por conseqüência, mal interpretada. Alguns imaginam que a expiação significa que Deus estava irado com o pecador, e que se afastou, mal-humorado, até que se aplacasse a ira, quando seu Filho se ofereceu a pagar a pena. Em outras palavras, pensam eles, Deus teve que ser reconciliado com o pecador. Essa idéia, entretanto é uma caricatura da verdadeira doutrina. Através das Escrituras vemos que é Deus, a parte ofendida, quem toma iniciativa em prover expiação pelo homem.

Foi Deus quem vestiu nossos primeiros pais; é o Senhor quem ordena os sacrifícios expiatórios; foi Deus quem adicionou e deu seu Filho em sacrifício pela humanidade. O próprio Deus é o Autor da redenção do homem. Ainda que sua majestade tenha sido ofendida pelo pecado do homem, sua santidade, naturalmente, deve reagir contra o pecado, contudo, ele não deseja que o pecador pereça (Ezeq. 33:11), e, sim, que se arrependa e seja salvo . Paulo não disse que Deus foi reconciliado com o homem, mas sim que Deus fez algo a fim de reconciliar consigo o homem. Esse ato de reconciliação é uma obra consumada; é uma obra realizada em benefício dos homens, de maneira que, à vista de Deus, o mundo inteiro está reconciliado.

Resta somente que o evangelista a proclame e que o indivíduo a receba. A morte de Cristo tornou possível a reconciliação de todo o gênero humano com Deus; cada indivíduo deve torná-la real. Essa, em essência, é a mensagem do evangelho; a morte de Cristo foi uma obra consumada de reconciliação, efetuada independente de nós, a um custo inestimável, para a qualificados chamados são os homens mediante um ministério de reconciliação.

4. A eficácia da expiação.

Que efeito tem para o homem a obra expiatória de Cristo? Que produz ela em sua experiência?

(a) Perdão da transgressão. Por meio de sua obra expiatória, Jesus Cristo pagou a dívida que nos não podíamos saldar e assegurou a remissão dos pecados passados. Assim, o passado pecaminoso para o cristão não é mais aquele peso horrendo que conduzia, pois seus pecados foram apagados, carregados e cancelados. (João 1:29; Efés. 1: 7; Heb. 9: 22-28; Apo. 1: 5.) Começou a vida de novo, confiando em que os pecados do passado nunca o encontrarão no juízo. (João 1 ^: 24.)

(b) Livramento do pecado. Por meio da expiação o crente é liberto, não somente da culpa dos pecados, mas também pode ser liberto do poder do pecado. O assunto é tratado em Romanos, caps. 6 a 8. Paulo antecipa uma objeção que alguns dos seus oponentes devem ter suscitado muitas vezes a saber, que se uma pessoa fosse salva meramente por crer em Jesus, essa pessoa teria opinião leviana sobre o pecado, dizendo: "Se permanecermos no pecado , sua graça abundará "(Rom. 6: 1). Paulo repudia tal pensamento e assinala que aquele que causou crê em Cristo, rompeu com o pecado.

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The Angel ended, and in Adam's ear So charming left his voice, that he a while Thought him still speaking, still stood fixed to hear; Then, as new waked, thus gratefully replied. What thanks sufficient, or what recompence Equal, have I to render thee, divine Historian, who thus largely hast allayed The thirst I had of knowledge, and vouchsafed This friendly condescension to relate Things, else by me unsearchable; now heard With wonder, but delight, and, as is due, With glory attributed to the high Creator! Something yet of doubt remains, Which only thy solution can resolve. When I behold this goodly frame, this world, Of Heaven and Earth consisting; and compute Their magnitudes; this Earth, a spot, a grain, An atom, with the firmament compared And all her numbered stars, that seem to roll Spaces incomprehensible, (for such Their distance argues, and their swift return Diurnal,) merely to officiate light Round this opacous Earth, this punctual spot, One day and night; in all her vast survey Useless besides; reasoning I oft admire, How Nature wise and frugal could commit Such disproportions, with superfluous hand So many nobler bodies to create, Greater so manifold, to this one use, For aught appears, and on their orbs impose Such restless revolution day by day Repeated; while the sedentary Earth, That better might with far less compass move, Served by more noble than herself, attains Her end without least motion, and receives, As tribute, such a sumless journey brought Of incorporeal speed, her warmth and light; Speed, to describe whose swiftness number fails. So spake our sire, and by his countenance seemed Entering on studious thoughts abstruse; which Eve Perceiving, where she sat retired in sight, With lowliness majestick from her seat, And grace that won who saw to wish her stay, Rose, and went forth among her fruits and flowers, To visit how they prospered, bud and bloom, Her nursery; they at her coming sprung, And, touched by her fair tendance, gladlier grew. Yet went she not, as not with such discourse Delighted, or not capable her ear Of what was high: such pleasure she reserved, Adam relating, she sole auditress; Her husband the relater she preferred Before the Angel, and of him to ask Chose rather; he, she knew, would intermix Grateful digressions, and solve high dispute With conjugal caresses: from his lip Not words alone pleased her. O! when meet now Such pairs, in love and mutual honour joined? With Goddess-like demeanour forth she went, Not unattended; for on her, as Queen, A pomp of winning Graces waited still, And from about her shot darts of desire Into all eyes, to wish her still in sight. And Raphael now, to Adam's doubt proposed, Benevolent and facile thus replied. To ask or search, I blame thee not; for Heaven Is as the book of God before thee set, Wherein to read his wonderous works, and learn His seasons, hours, or days, or months, or years: This to attain, whether Heaven move or Earth, Imports not, if thou reckon right; the rest From Man or Angel the great Architect Did wisely to conceal, and not divulge His secrets to be scanned by them who ought Rather admire; or, if they list to try Conjecture, he his fabrick of the Heavens Hath left to their disputes, perhaps to move His laughter at their quaint opinions wide Hereafter; when they come to model Heaven And calculate the stars, how they will wield The mighty frame; how build, unbuild, contrive To save appearances; how gird the sphere With centrick and eccentrick scribbled o'er, Cycle and epicycle, orb in orb: Already by thy reasoning this I guess, Who art to lead thy offspring, and supposest That bodies bright and greater should not serve The less not bright, nor Heaven such journeys run, Earth sitting still, when she alone receives The benefit: Consider first, that great Or bright infers not excellence: the Earth Though, in comparison of Heaven, so small, Nor glistering, may of solid good contain More plenty than the sun that barren shines; Whose virtue on itself works no effect, But in the fruitful Earth; there first received, His beams, unactive else, their vigour find. Yet not to Earth are those bright luminaries Officious; but to thee, Earth's habitant. And for the Heaven's wide circuit, let it speak The Maker's high magnificence, who built So spacious, and his line stretched out so far; That Man may know he dwells not in his own; An edifice too large for him to fill, Lodged in a small partition; and the rest Ordained for uses to his Lord best known. The swiftness of those circles attribute, Though numberless, to his Omnipotence, That to corporeal substances could add Speed almost spiritual: Me thou thinkest not slow, Who since the morning-hour set out from Heaven Where God resides, and ere mid-day arrived In Eden; distance inexpressible By numbers that have name. But this I urge, Admitting motion in the Heavens, to show Invalid that which thee to doubt it moved; Not that I so affirm, though so it seem To thee who hast thy dwelling here on Earth. God, to remove his ways from human sense, Placed Heaven from Earth so far, that earthly sight, If it presume, might err in things too high, And no advantage gain. What if the sun Be center to the world; and other stars, By his attractive virtue and their own Incited, dance about him various rounds? Their wandering course now high, now low, then hid, Progressive, retrograde, or standing still, In six thou seest; and what if seventh to these The planet earth, so stedfast though she seem, Insensibly three different motions move? Which else to several spheres thou must ascribe, Moved contrary with thwart obliquities; Or save the sun his labour, and that swift Nocturnal and diurnal rhomb supposed, Invisible else above all stars, the wheel Of day and night; which needs not thy belief, If earth, industrious of herself, fetch day Travelling east, and with her part averse From the sun's beam meet night, her other part Still luminous by his ray. What if that light, Sent from her through the wide transpicuous air, To the terrestrial moon be as a star, Enlightening her by day, as she by night This earth? reciprocal, if land be there, Fields and inhabitants: Her spots thou seest As clouds, and clouds may rain, and rain produce Fruits in her softened soil for some to eat Allotted there; and other suns perhaps, With their attendant moons, thou wilt descry, Communicating male and female light; Which two great sexes animate the world, Stored in each orb perhaps with some that live. For such vast room in Nature unpossessed By living soul, desart and desolate, Only to shine, yet scarce to contribute Each orb a glimpse of light, conveyed so far Down to this habitable, which returns Light back to them, is obvious to dispute. But whether thus these things, or whether not; But whether the sun, predominant in Heaven, Rise on the earth; or earth rise on the sun; He from the east his flaming road begin; Or she from west her silent course advance, With inoffensive pace that spinning sleeps On her soft axle, while she paces even, And bears thee soft with the smooth hair along; Sollicit not thy thoughts with matters hid; Leave them to God above; him serve, and fear! Of other creatures, as him pleases best, Wherever placed, let him dispose; joy thou In what he gives to thee, this Paradise And thy fair Eve; Heaven is for thee too high To know what passes there; be lowly wise: Think only what concerns thee, and thy being; Dream not of other worlds, what creatures there Live, in what state, condition, or degree; Contented that thus far hath been revealed Not of Earth only, but of highest Heaven. To whom thus Adam, cleared of doubt, replied. How fully hast thou satisfied me, pure Intelligence of Heaven, Angel serene! And, freed from intricacies, taught to live The easiest way; nor with perplexing thoughts To interrupt the sweet of life, from which God hath bid dwell far off all anxious cares, And not molest us; unless we ourselves Seek them with wandering thoughts, and notions vain. But apt the mind or fancy is to rove Unchecked, and of her roving is no end; Till warned, or by experience taught, she learn, That, not to know at large of things remote From use, obscure and subtle; but, to know That which before us lies in daily life, Is the prime wisdom: What is more, is fume, Or emptiness, or fond impertinence: And renders us, in things that most concern, Unpractised, unprepared, and still to seek. Therefore from this high pitch let us descend A lower flight, and speak of things at hand Useful; whence, haply, mention may arise Of something not unseasonable to ask, By sufferance, and thy wonted favour, deigned. Thee I have heard relating what was done Ere my remembrance: now, hear me relate My story, which perhaps thou hast not heard; And day is not yet spent; till then thou seest How subtly to detain thee I devise; Inviting thee to hear while I relate; Fond! were it not in hope of thy reply: For, while I sit with thee, I seem in Heaven; And sweeter thy discourse is to my ear Than fruits of palm-tree pleasantest to thirst And hunger both, from labour, at the hour Of sweet repast; they satiate, and soon fill, Though pleasant; but thy words, with grace divine Imbued, bring to their sweetness no satiety. To whom thus Raphael answered heavenly meek. Nor are thy lips ungraceful, Sire of men, Nor tongue ineloquent; for God on thee Abundantly his gifts hath also poured Inward and outward both, his image fair: Speaking, or mute, all comeliness and grace Attends thee; and each word, each motion, forms; Nor less think we in Heaven of thee on Earth Than of our fellow-servant, and inquire Gladly into the ways of God with Man: For God, we see, hath honoured thee, and set On Man his equal love: Say therefore on; For I that day was absent, as befel, Bound on a voyage uncouth and obscure, Far on excursion toward the gates of Hell; Squared in full legion (such command we had) To see that none thence issued forth a spy, Or enemy, while God was in his work; Lest he, incensed at such eruption bold, Destruction with creation might have mixed. Not that they durst without his leave attempt; But us he sends upon his high behests For state, as Sovran King; and to inure Our prompt obedience. Fast we found, fast shut, The dismal gates, and barricadoed strong; But long ere our approaching heard within Noise, other than the sound of dance or song, Torment, and loud lament, and furious rage. Glad we returned up to the coasts of light Ere sabbath-evening: so we had in charge. But thy relation now; for I attend, Pleased with thy words no less than thou with mine. So spake the Godlike Power, and thus our Sire. For Man to tell how human life began Is hard; for who himself beginning knew Desire with thee still longer to converse Induced me. As new waked from soundest sleep, Soft on the flowery herb I found me laid, In balmy sweat; which with his beams the sun Soon dried, and on the reeking moisture fed. Straight toward Heaven my wondering eyes I turned, And gazed a while the ample sky; till, raised By quick instinctive motion, up I sprung, As thitherward endeavouring, and upright Stood on my feet: about me round I saw Hill, dale, and shady woods, and sunny plains, And liquid lapse of murmuring streams; by these, Creatures that lived and moved, and walked, or flew; Birds on the branches warbling; all things smiled; With fragrance and with joy my heart o'erflowed. Myself I then perused, and limb by limb Surveyed, and sometimes went, and sometimes ran With supple joints, as lively vigour led: But who I was, or where, or from what cause, Knew not; to speak I tried, and forthwith spake; My tongue obeyed, and readily could name Whate'er I saw. Thou Sun, said I, fair light, And thou enlightened Earth, so fresh and gay, Ye Hills, and Dales, ye Rivers, Woods, and Plains, And ye that live and move, fair Creatures, tell, Tell, if ye saw, how I came thus, how here?-- Not of myself;--by some great Maker then, In goodness and in power pre-eminent: Tell me, how may I know him, how adore, From whom I have that thus I move and live, And feel that I am happier than I know.-- While thus I called, and strayed I knew not whither, From where I first drew air, and first beheld This happy light; when, answer none returned, On a green shady bank, profuse of flowers, Pensive I sat me down: There gentle sleep First found me, and with soft oppression seised My droused sense, untroubled, though I thought I then was passing to my former state Insensible, and forthwith to dissolve: When suddenly stood at my head a dream, Whose inward apparition gently moved My fancy to believe I yet had being, And lived: One came, methought, of shape divine, And said, 'Thy mansion wants thee, Adam; rise, 'First Man, of men innumerable ordained 'First Father! called by thee, I come thy guide 'To the garden of bliss, thy seat prepared.' So saying, by the hand he took me raised, And over fields and waters, as in air Smooth-sliding without step, last led me up A woody mountain; whose high top was plain, A circuit wide, enclosed, with goodliest trees Planted, with walks, and bowers; that what I saw Of Earth before scarce pleasant seemed. Each tree, Loaden with fairest fruit that hung to the eye Tempting, stirred in me sudden appetite To pluck and eat; whereat I waked, and found Before mine eyes all real, as the dream Had lively shadowed: Here had new begun My wandering, had not he, who was my guide Up hither, from among the trees appeared, Presence Divine. Rejoicing, but with awe, In adoration at his feet I fell Submiss: He reared me, and 'Whom thou soughtest I am,' Said mildly, 'Author of all this thou seest 'Above, or round about thee, or beneath. 'This Paradise I give thee, count it thine 'To till and keep, and of the fruit to eat: 'Of every tree that in the garden grows 'Eat freely with glad heart; fear here no dearth: 'But of the tree whose operation brings 'Knowledge of good and ill, which I have set 'The pledge of thy obedience and thy faith, 'Amid the garden by the tree of life, 'Remember what I warn thee, shun to taste, 'And shun the bitter consequence: for know, 'The day thou eatest thereof, my sole command 'Transgressed, inevitably thou shalt die, 'From that day mortal; and this happy state 'Shalt lose, expelled from hence into a world 'Of woe and sorrow.' Sternly he pronounced The rigid interdiction, which resounds Yet dreadful in mine ear, though in my choice Not to incur; but soon his clear aspect Returned, and gracious purpose thus renewed. 'Not only these fair bounds, but all the Earth 'To thee and to thy race I give; as lords 'Possess it, and all things that therein live, 'Or live in sea, or air; beast, fish, and fowl. 'In sign whereof, each bird and beast behold 'After their kinds; I bring them to receive 'From thee their names, and pay thee fealty 'With low subjection; understand the same 'Of fish within their watery residence, 'Not hither summoned, since they cannot change 'Their element, to draw the thinner air.' As thus he spake, each bird and beast behold Approaching two and two; these cowering low With blandishment; each bird stooped on his wing. I named them, as they passed, and understood Their nature, with such knowledge God endued My sudden apprehension: But in these I found not what methought I wanted still; And to the heavenly Vision thus presumed. O, by what name, for thou above all these, Above mankind, or aught than mankind higher, Surpassest far my naming; how may I Adore thee, Author of this universe, And all this good to man? for whose well being So amply, and with hands so liberal, Thou hast provided all things: But with me I see not who partakes. In solitude What happiness, who can enjoy alone, Or, all enjoying, what contentment find? Thus I presumptuous; and the Vision bright, As with a smile more brightened, thus replied. What callest thou solitude? Is not the Earth With various living creatures, and the air Replenished, and all these at thy command To come and play before thee? Knowest thou not Their language and their ways? They also know, And reason not contemptibly: With these Find pastime, and bear rule; thy realm is large. So spake the Universal Lord, and seemed So ordering: I, with leave of speech implored, And humble deprecation, thus replied. Let not my words offend thee, Heavenly Power; My Maker, be propitious while I speak. Hast thou not made me here thy substitute, And these inferiour far beneath me set? Among unequals what society Can sort, what harmony, or true delight? Which must be mutual, in proportion due Given and received; but, in disparity The one intense, the other still remiss, Cannot well suit with either, but soon prove Tedious alike: Of fellowship I speak Such as I seek, fit to participate All rational delight: wherein the brute Cannot be human consort: They rejoice Each with their kind, lion with lioness; So fitly them in pairs thou hast combined: Much less can bird with beast, or fish with fowl So well converse, nor with the ox the ape; Worse then can man with beast, and least of all. Whereto the Almighty answered, not displeased. A nice and subtle happiness, I see, Thou to thyself proposest, in the choice Of thy associates, Adam! and wilt taste No pleasure, though in pleasure, solitary. What thinkest thou then of me, and this my state? Seem I to thee sufficiently possessed Of happiness, or not? who am alone From all eternity; for none I know Second to me or like, equal much less. How have I then with whom to hold converse, Save with the creatures which I made, and those To me inferiour, infinite descents Beneath what other creatures are to thee? He ceased; I lowly answered. To attain The highth and depth of thy eternal ways All human thoughts come short, Supreme of things! Thou in thyself art perfect, and in thee Is no deficience found: Not so is Man, But in degree; the cause of his desire By conversation with his like to help Or solace his defects. No need that thou Shouldst propagate, already Infinite; And through all numbers absolute, though One: But Man by number is to manifest His single imperfection, and beget Like of his like, his image multiplied, In unity defective; which requires Collateral love, and dearest amity. Thou in thy secresy although alone, Best with thyself accompanied, seekest not Social communication; yet, so pleased, Canst raise thy creature to what highth thou wilt Of union or communion, deified: I, by conversing, cannot these erect From prone; nor in their ways complacence find. Thus I emboldened spake, and freedom used Permissive, and acceptance found; which gained This answer from the gracious Voice Divine. Thus far to try thee, Adam, I was pleased; And find thee knowing, not of beasts alone, Which thou hast rightly named, but of thyself; Expressing well the spirit within thee free, My image, not imparted to the brute; Whose fellowship therefore unmeet for thee Good reason was thou freely shouldst dislike; And be so minded still: I, ere thou spakest, Knew it not good for Man to be alone; And no such company as then thou sawest Intended thee; for trial only brought, To see how thou couldest judge of fit and meet: What next I bring shall please thee, be assured, Thy likeness, thy fit help, thy other self, Thy wish exactly to thy heart's desire. He ended, or I heard no more; for now My earthly by his heavenly overpowered, Which it had long stood under, strained to the highth In that celestial colloquy sublime, As with an object that excels the sense Dazzled and spent, sunk down; and sought repair Of sleep, which instantly fell on me, called By Nature as in aid, and closed mine eyes. Mine eyes he closed, but open left the cell Of fancy, my internal sight; by which, Abstract as in a trance, methought I saw, Though sleeping, where I lay, and saw the shape Still glorious before whom awake I stood: Who stooping opened my left side, and took From thence a rib, with cordial spirits warm, And life-blood streaming fresh; wide was the wound, But suddenly with flesh filled up and healed: The rib he formed and fashioned with his hands; Under his forming hands a creature grew, Man-like, but different sex; so lovely fair, That what seemed fair in all the world, seemed now Mean, or in her summed up, in her contained And in her looks; which from that time infused Sweetness into my heart, unfelt before, And into all things from her air inspired The spirit of love and amorous delight. She disappeared, and left me dark; I waked To find her, or for ever to deplore Her loss, and other pleasures all abjure: When out of hope, behold her, not far off, Such as I saw her in my dream, adorned With what all Earth or Heaven could bestow To make her amiable: On she came, Led by her heavenly Maker, though unseen, And guided by his voice; nor uninformed Of nuptial sanctity, and marriage rites: Grace was in all her steps, Heaven in her eye, In every gesture dignity and love. I, overjoyed, could not forbear aloud. This turn hath made amends; thou hast fulfilled Thy words, Creator bounteous and benign, Giver of all things fair! but fairest this Of all thy gifts! nor enviest. I now see Bone of my bone, flesh of my flesh, myself Before me: Woman is her name;of Man Extracted: for this cause he shall forego Father and mother, and to his wife adhere; And they shall be one flesh, one heart, one soul. She heard me thus; and though divinely brought, Yet innocence, and virgin modesty, Her virtue, and the conscience of her worth, That would be wooed, and not unsought be won, Not obvious, not obtrusive, but, retired, The more desirable; or, to say all, Nature herself, though pure of sinful thought, Wrought in her so, that, seeing me, she turned: I followed her; she what was honour knew, And with obsequious majesty approved My pleaded reason. To the nuptial bower I led her blushing like the morn: All Heaven, And happy constellations, on that hour Shed their selectest influence; the Earth Gave sign of gratulation, and each hill; Joyous the birds; fresh gales and gentle airs Whispered it to the woods, and from their wings Flung rose, flung odours from the spicy shrub, Disporting, till the amorous bird of night Sung spousal, and bid haste the evening-star On his hill top, to light the bridal lamp. Thus have I told thee all my state, and brought My story to the sum of earthly bliss, Which I enjoy; and must confess to find In all things else delight indeed, but such As, used or not, works in the mind no change, Nor vehement desire; these delicacies I mean of taste, sight, smell, herbs, fruits, and flowers, Walks, and the melody of birds: but here Far otherwise, transported I behold, Transported touch; here passion first I felt, Commotion strange! in all enjoyments else Superiour and unmoved; here only weak Against the charm of Beauty's powerful glance. Or Nature failed in me, and left some part Not proof enough such object to sustain; Or, from my side subducting, took perhaps More than enough; at least on her bestowed Too much of ornament, in outward show Elaborate, of inward less exact. For well I understand in the prime end Of Nature her the inferiour, in the mind And inward faculties, which most excel; In outward also her resembling less His image who made both, and less expressing The character of that dominion given O'er other creatures: Yet when I approach Her loveliness, so absolute she seems And in herself complete, so well to know Her own, that what she wills to do or say, Seems wisest, virtuousest, discreetest, best: All higher knowledge in her presence falls Degraded; Wisdom in discourse with her Loses discountenanced, and like Folly shows; Authority and Reason on her wait, As one intended first, not after made Occasionally; and, to consummate all, Greatness of mind and Nobleness their seat Build in her loveliest, and create an awe About her, as a guard angelick placed. To whom the Angel with contracted brow. Accuse not Nature, she hath done her part; Do thou but thine; and be not diffident Of Wisdom; she deserts thee not, if thou Dismiss not her, when most thou needest her nigh, By attributing overmuch to things Less excellent, as thou thyself perceivest. For, what admirest thou, what transports thee so, An outside? fair, no doubt, and worthy well Thy cherishing, thy honouring, and thy love; Not thy subjection: Weigh with her thyself; Then value: Oft-times nothing profits more Than self-esteem, grounded on just and right Well managed; of that skill the more thou knowest, The more she will acknowledge thee her head, And to realities yield all her shows: Made so adorn for thy delight the more, So awful, that with honour thou mayest love Thy mate, who sees when thou art seen least wise. But if the sense of touch, whereby mankind Is propagated, seem such dear delight Beyond all other; think the same vouchsafed To cattle and each beast; which would not be To them made common and divulged, if aught Therein enjoyed were worthy to subdue The soul of man, or passion in him move. What higher in her society thou findest Attractive, human, rational, love still; In loving thou dost well, in passion not, Wherein true love consists not: Love refines The thoughts, and heart enlarges; hath his seat In reason, and is judicious; is the scale By which to heavenly love thou mayest ascend, Not sunk in carnal pleasure; for which cause, Among the beasts no mate for thee was found. To whom thus, half abashed, Adam replied. Neither her outside formed so fair, nor aught In procreation common to all kinds, (Though higher of the genial bed by far, And with mysterious reverence I deem,) So much delights me, as those graceful acts, Those thousand decencies, that daily flow From all her words and actions mixed with love And sweet compliance, which declare unfeigned Union of mind, or in us both one soul; Harmony to behold in wedded pair More grateful than harmonious sound to the ear. Yet these subject not; I to thee disclose What inward thence I feel, not therefore foiled, Who meet with various objects, from the sense Variously representing; yet, still free, Approve the best, and follow what I approve. To love, thou blamest me not; for Love, thou sayest, Leads up to Heaven, is both the way and guide; Bear with me then, if lawful what I ask: Love not the heavenly Spirits, and how their love Express they? by looks only? or do they mix Irradiance, virtual or immediate touch? To whom the Angel, with a smile that glowed Celestial rosy red, Love's proper hue, Answered. Let it suffice thee that thou knowest Us happy, and without love no happiness. Whatever pure thou in the body enjoyest, (And pure thou wert created) we enjoy In eminence; and obstacle find none Of membrane, joint, or limb, exclusive bars; Easier than air with air, if Spirits embrace, Total they mix, union of pure with pure Desiring, nor restrained conveyance need, As flesh to mix with flesh, or soul with soul. But I can now no more; the parting sun Beyond the Earth's green Cape and verdant Isles Hesperian sets, my signal to depart. Be strong, live happy, and love! But, first of all, Him, whom to love is to obey, and keep His great command; take heed lest passion sway Thy judgement to do aught, which else free will Would not admit: thine, and of all thy sons, The weal or woe in thee is placed; beware! I in thy persevering shall rejoice, And all the Blest: Stand fast;to stand or fall Free in thine own arbitrement it lies. Perfect within, no outward aid require; And all temptation to transgress repel. So saying, he arose; whom Adam thus Followed with benediction. Since to part, Go, heavenly guest, ethereal Messenger, Sent from whose sovran goodness I adore! Gentle to me and affable hath been Thy condescension, and shall be honoured ever With grateful memory: Thou to mankind Be good and friendly still, and oft return! So parted they; the Angel up to Heaven From the thick shade, and Adam to his bower.

#ParadiseLost

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