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Mark A. Smith

What Makes A Principle Moral?

The Nicene Creed


and of all things visible and invisible



What are things invisible and things visible under the order of creation? Can the invisible and visible ever be intertwined? Or are they each strictly distinct? Are they changeable or unchangeable as principles of the creation?  


Let’s start with the first question: What are the invisible and visible things of the created order (Col.1:16)? The visible things are things that we can see with our eyes, hear with our ears, smell with our noses, touch with our fingers, and taste with our tongues. Therefore, the visible things are those principles that we can know with our physical senses. But these principles are corruptible, and therefore, they are changeable under a new ordered set of principles (Mk.13:31; Lk.21:33; James 1:10; 2Pet.3:10; 1Jn.2:17; Rev.21:4). This is where the invisible becomes intertwined with the visible principles (Rom.1:20). 


For example, the spiritual principle of sin is an invisible principle, but it is intertwined with the visible things that sinners do (Rom.1:18-19, 22-25). Therefore, sin is made known as the wrath of God revealed from heaven (Eph.2:2-3). The spiritual principle of the state and condition of sin is an eternal judgment of the invisible order of God’s sovereign power (Rom.5:19-21). Therefore, those invisible principles are clearly seen in those things that God made under that spiritual principle (Rom.7:7-8, 14). Therefore, sin is a spiritual domain of an invisible order made known only through the visible revelation of God’s law, which is now Christ crucified (Matt.5:17; 2 Cor.5:16-21; Rom.8:3-4). Therefore, the invisible and visible can only be intertwined by the knowledge of God in the revelation of Jesus Christ (Col.1:15-18; 1 Tim.1:17). 


Therefore, what is changeable can only be changed by that which is unchangeable in spiritual principle as the “moral” standard (Jn.8:21-26; 3:3-13, 30-36; Heb.5:12-14; Rom.1:23). God’s morality cannot be corrupted because it is eternal and unchangeable (1Tim.1:17; 6:13-16; 1Pet.1:4, 23). But what commandment without spot (Jn.12:50; 1Tim.1:16; Tit.2:7)? Therefore, to abolish the natural principle given over to total corruption, we have to turn to the Lord to grant us the spiritual principle that transforms corruption into incorruption (1Cor.15:44-57; 2Cor.3:16-4:6; Rom.8:28-30; 1Pet.3:4). 


So then all things visible and invisible serve that eternal principle of the glory and knowledge of God, whether things present or things to come (Rom.8:38-39; 1Cor.3:18-23; 2Pet.3:14-18 /emphasis: v.18). How do we know the eternal principle and moral standard by which we judge evil and good, rightness and unrighteousness, the just and unjust (Jn.1:1-3, 14-16; Rev.1:1-3, 7-8; 3:14; 21:6; 22:13)? Lord willing, more is to come concerning the once-for-all revelation of the Lord Jesus Christ in the next line of this Nicene Creed. Therefore, neither the visible nor the invisible is rightly discerned apart from knowing the Lord Jesus Christ as the moral standard of every truth (Matt.12:33; 15:13; 1Cor.2:6-16 /emphasis: v.15). Therefore may the Lord both rebuke and bless you by the Spirit of the Lord’s grace to know and understand the height and the depth of every spiritual blessing in the heavenly places in Christ.     


Broadly speaking, and subject to certain reservations which will be mentioned later, this account is correct enough so far as concerns the use of creeds in the fourth century and the long period subsequent to it.
11 J. N. D. Kelly, Early Christian Creeds, Third Edition. (London; New York: Continuum, 2006), 31–32.


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Quote of the Month

The Glory of Christ
Christ's Glory as God's Representative 

 

We must not rest satisfied with only an idea of this truth or a bare assent to the doctrine. Its power must stir our hearts. What is the true blessedness of the saints in heaven? Is it not to behold and see the glory of God in delight? And do we expect, doe we desire the same state of blessedness? If so, then know that it is our present view of the glory of Christ which we have by faith that prepares us for that eternal blessedness. These things may be of little use to some who are babes in knowledge and understanding or who are unspiritual, lazy, and unable to retain these divine mysteries (1Cor.3:1-2; Heb.5:12-14). But that is why Paul declared this wisdom of God in a mystery to them that were perfect, that is, who were more advanced in spiritual knowledge who had had their 'senses exercised to discern both good and evil (Heb.5:14). It is to those who are experienced in the meditation of invisible things, who delight in the more retired paths of faith and love, that they are precious. We believe in God only in and through Christ. This is the life of our souls. God himself, whose nature is infinitely perfect, is the highest object of our faith. But we cannot come directly to God by faith. We must come by the way and by the helps he has appointed for us. This is the way by which he has revealed his infinite perfections to us, which is Jesus Christ who said, 'I am the way.' By our faith in Christ we come to put our faith in God himself (Jn.14:1). And we cannot do this in any other way but by beholding the glory of God in Christ, as we have seen (Jn.1:14). 

John Owen; pg. [24-26]

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