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  PARDINGTON OUTLINE STUDIES IN CHRISTIAN DOCTRINE
  by George P. Pardington
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An introductory systematic theology defining theology as the science of God and
His relations to the universe. Pardington provides structured outlines covering
the major doctrines of the Christian faith for students and ministers.

  Chapters: 11

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  TABLE OF CONTENTS
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    1. Introduction and Definition of Theology
    2. 01. Bibliology
    3. 02. Theology
    4. 03. Angelology
    5. 04. Anthropology
    6. 05. Hamartiology
    7. 06. Christology: the Person of Christ
    8. 07. Christology: the Work of Christ
    9. 08. Pneumatology
   10. 09. Ecclesiology
   11. 10. Eschatology

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  CHAPTER 1: INTRODUCTION AND DEFINITION OF THEOLOGY
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INTRODUCTION I. DEFINITION OF THEOLOGY “Theology is the science of God and of
the relations between God and the universe” (Strong).

Theology is the “science of things divine” (Hooker).

1. Derivation.

Theology comes from two Greek words, namely, theos, God, and logos, speech or
reason.

Etymologically, theology means a reasoned discourse or treatise about God.

2. Use. As a term, theology has both a narrow and a broad use: a. In its narrow
use, theology means the doctrine of God, His being and works. b. In its broad
use, theology means the sum of Christian doctrines.

NOTE: By the Church Fathers, John is called “the theologian,” because he treats
of the inner relations of the Trinity. Gregory Nazianzen was so called because
he defended the deity of Christ against the Arians (A. D. 325-300), and since
his time it has been the prevailing usage to employ the term theology in the
broad sense.

3. Possibility.

According to Dr. Strong’s definition, theology has a threefold ground, viz: a.
“In the existence of a God who has relations to the universe.” b. “In the
capacity of the human mind for knowing God and certain of these relations.” c.
“In the provision of means by which God is brought into actual contact with the
mind, or, in other words, in the provision of revelation.”

4. Necessity. The science of theology finds its necessity in these grounds: a.
In the instinct of the mind for system.

“Theology is a rational necessity. If all existing theological systems were
destroyed today, new systems would arise tomorrow. So inevitable is the
operation of this law that those who most decry theology show, nevertheless,
that they have made a theology for themselves, and often one sufficiently meager
and blundering. Hostility to theology, where it does not originate in mistaken
fears for the corruption of God’s truth or in a naturally illogical structure of
mind, often proceeds from a license of speculation which cannot brook the
restraints of a complete Scriptural system” (Strong). b. In the importance of
systematic truth to the development of Christian character.

Theology should be dignified, not disparaged. Its study has sometimes been
decried as deadening the religious affections. This is a mistake, since it deals
with those truths which are best adapted to nourish the religious affections.
Genuine piety is not weakened but strengthened by the systematic study of
religious truth. Other things being equal, he is the strongest Christian who has
the firmest grasp on the great fundamental truths of Christianity. It has been
well said that “Christian morality is a fruit that grows only from the tree of
doctrine and that Christian character rests upon Christian truth as its
foundation” (Farr).

“Some knowledge is necessary to conversion— at least, knowledge of sin and
knowledge of a Saviour; and the putting together of these two great truths is
the beginning of theology” (Strong).

See Colossians 1:10; 2 Peter 3:18. Texts representing truth as food, Jeremiah
15:16; Matthew 4:4; 1 Corinthians 3:1, 1 Corinthians 3:2; Hebrews 5:14; Job
23:12. c. In the importance to the believer of definite and just views of divine
truth.

Especially true is this of the preacher: Ephesians 6:17; 2 Timothy 2:2, 2
Timothy 2:25. “To mutilate it or misrepresent it (the teaching of the Scripture)
is not only sin against the Revealer of it—it may prove the ruin of men’s souls.
The best safeguard against such mutilation or misrepresentation is the diligent
study of the several doctrines of the faith in their relations to one another,
and especially to the central theme of theology, the person and work of Jesus
Christ” (Strong). d. In the close relation between correct doctrine and the
safety and aggressive power of the church: 1 Timothy 3:15; 2 Timothy 1:13.

“Defective understanding of the truth results sooner or later in defects of
organization, of operation, and of life. Thorough comprehension of Christian
truth as an organized system furnishes, on the one hand, not only an invaluable
defense against heresy and immorality, but also an indispensable stimulus and
instrument in aggressive labor for the world’s conversion” (Strong). “A creed is
like a backbone. A man does not need to wear his backbone in front of him; but
he must have a backbone and a straight one, or he will be a flexible if not a
humpbacked Christian” (H. Osgood). e. In the injunctions of Scripture, both
direct and indirect: John 5:39; 1 Corinthians 2:13; Colossians 1:27, Colossians
1:28; Ephesians 4:11, Ephesians 4:12; 1 Timothy 3:2; 2 Timothy 2:15; Titus 1:9.

II. DEFINITION OF RELIGION

“Religion in its essential idea is a life in God, a life lived in recognition of
God, in communion with God, and under control of the indwelling Spirit of God”
(Strong). “The life of God in the soul of man.”

1. Derivation. This is uncertain. Two views are held: a. By some it is taken
from the Latin verb religare, signifying “to bind back,” that is, man to God. b.
Others, with perhaps greater accuracy, take it from the Latin verb religere,
signifying “to go over again,” “to ponder carefully,” that is, a reverent
observance of one’s duties to God.

2. Relation to Theology.

Theology is a science; religion is a life. “One may be a theologian and not a
religious man. One may know some things about God and not know God Himself”
(Farr).

NOTE: Some would make religion a kind of knowing, while others would make it
exclusively a matter of feeling; but as Dr. Strong says, “Since it is a life, it
cannot be described as consisting solely in the exercise of any one of the
powers of intellect, affection, or will. As physical life involves the unity and
cooperation of all the organs of the body so spiritual life involves the united
working of all the powers of the soul. To feeling, however, we must assign the
logical priority, since holy affection toward God, imparted in regeneration, is
the condition of truly knowing God and of truly serving Him.”

3. Relation to Morality.

Morality is a law; religion is a life. “Morality is conformity to an abstract
law of right, while religion is essentially a relation to a person, from whom
the soul receives blessing and to whom it surrenders itself in love and
obedience” (Strong). From the Latin mos, plural mores, comes the word moral. The
original word means a way of acting and the English word signifies a right way
of acting. “Ethical” comes from the Greek and has the same force. “Hence the law
which tells men how they should act with reference to right and wrong is called
moral law, and man is said to have a moral nature because he is capable of
acting right” (Farr). See Titus 2:1 - Ezra 4:1-24. Relation to Worship. Worship
is an art: religion is a life. “Worship is the outward expression of religion.
In it God speaks to man and man to God. It therefore properly includes the
reading of Scripture and preaching on the side of God, and prayer and song on
the side of the people” (Strong).

Worship, of course, may be both private and public.

NOTE: “We judge a man’s theology by his creed. We judge of a man’s religion by
his life.

Theology is of the head, religion is of the heart. God judges us not by what is
in our heads, but by what is in our hearts. Religion, not theology, is the final
test by which we stand or fall. Many a one who did not subscribe to the
Westminster Catechism may be in heaven after all, while another, well grounded
in the Five Points of Calvinism and with the Thirty-nine Articles at his
tongue’s end, may find himself in hell, damned in spite of his theology” (Farr).

III. SOURCES OF THEOLOGY The sources of theology are twofold, viz: Nature and
the Scriptures. See Romans 1:20; Psalms 8:3; Psalms 19:1; 2 John 1:9.

1. Nature.

“The universe is a source of theology. The Scriptures assert that God has
revealed Himself in nature. There is not only an outward witness to His
existence and character in the constitution and government of the universe, but
an inward witness to His character in the heart of every man. The systematic
exhibition of these facts, whether derived from observation, history, or
science, constitutes natural theology” (Strong). Outward witness: Romans 1:18 -
Romans 1:20, 33; Romans 2:15.

2. The Scriptures.

“The Christian revelation is the chief source of theology. The Scriptures
plainly declare that the revelation of God in nature does not supply all the
knowledge which a sinner needs: Acts 17:23; Ephesians 3:9, Ephesians 3:10. This
revelation is therefore supplemented by another in which divine attributes and
merciful provisions only dimly shadowed forth in nature are made known to men.
This latter revelation consists of a series of supernatural events and
communications, the record of which is presented in the Scriptures” (Strong).

NOTE: There are four mistaken sources of theology, namely: traditionalism,
rationalism, confessionalism, and mysticism.

1. TRADITIONALISM.

Rome elevates her interpretations of the Scriptures to a plane of equality with
the Scriptures themselves.

2. RATIONALISM.

Rationalists subject the teaching of the Scriptures to the criterion of human
reason, rejecting what is contrary thereto.

3. CONFESSIONALISM. The symbol and creed of the church interpret and explicate
the Scriptures, but can add nothing thereto in the way of new knowledge.

4. MYSTICISM.

Christian experience is a witness to the truth of Scripture, but is not an
independent source of knowledge of divine things.

IV. LIMITATIONS OF THEOLOGY These are found:—

1. In the finiteness of the human mind: Job 11:7; Romans 11:33.

2. In the imperfect state of science. The so-called conflict between science and
revelation grows out of either an imperfect knowledge of science or an imperfect
knowledge of revelation. They cannot conflict when rightly understood, for both
are from the same mind and hand: Psalms 19:1-14.

3. In the inadequacy of human language: 1 Corinthians 2:13; 2 Corinthians 3:5, 2
Corinthians 3:6; 2 Corinthians 12:4.

It is impossible perfectly to express divine truth in human words. Even the
Greek language, the most perfect medium of human communication known, is not
subtle enough to catch shades of divine truth. The New Testament writers had to
give new meanings to old words, thus: logos, hamartia, mysterion, katallasso,
etc.

4. In the incompleteness of our knowledge of the Scriptures: Psalms 119:18; Luke
24:32, Luke 24:45.

5. In the silence of the written revelation: Deuteronomy 29:29; Luke 13:23, Luke
13:24; John 13:7; 1 Corinthians 2:9.

Observe the silence of Scripture: On the life and death of the virgin Mary, the
personal appearance of Jesus, the origin of evil, the method of the atonement,
the state after death. Little is said about social and political questions, such
as slavery, the liquor traffic, governmental corruption, capital and labor, etc.
Of course principles of right action are laid down, but specific injunctions
about many things are lacking. 6. In the lack of spiritual discernment caused by
sin.

“The spiritual ages make the most progress in theology. Witness the half-century
succeeding the Reformation and the half-century succeeding the great revival in
New England in the time of Jonathan Edwards” (Strong).

V. QUALIFICATIONS FOR THE STUDY OF THEOLOGY In order to study theology to the
best advantage one should have:

1. A well-disciplined mind.

2. An intuitional habit of mind. The student should trust his intuitive
convictions as well as his logical reasoning. “The theologian must have insight
as well as understanding. He must accustom himself to ponder spiritual facts as
well as those which are sensible and material; to see things in their inner
relations as well as in their outward forms; to cherish confidence in the
reality and unity of truth” (Strong).

3. Some acquaintance with science: Physical, mental, and moral.

4. Some knowledge of the languages of the Bible: At least of their genius and
idiomatic structure. This of course is not indispensable, but yet a great help.

5. A holy affection toward God: Psalms 25:14; 1 Corinthians 2:14.

“Only the renewed heart can properly feel its need of divine revelation, or
understand that revelation when given” (Strong). “It is the heart that makes the
theologian.”

6. The illumination of the Holy Spirit: Psalms 119:18; Luke 24:32, Luke 24:45; 1
Corinthians 2:10 - 1 Corinthians 2:12.

Dr. G. R. Crooks of Drew Theological Seminary used to say: “One needs but three
things to understand the Scriptures; a knowledge of the languages, the
illumination of the Holy Spirit and common sense.”

VI. DIVISIONS OF THEOLOGY Theological science is generally divided into
exegetical, historical, systematic, and practical theology.

1. Exegetical Theology. This is the study of the languages of the Bible, the
Hebrew and Aramaic of the Old Testament and the Greek of the New Testament. 2.
Historical Theology. This is the study of the facts of Christianity. “As giving
account of the shaping of the Christian faith into doctrinal statements,
Historical Theology is called the History of Doctrine. As describing the
resulting and accompanying changes in the life of the church, outward and
inward, Historical Theology is called Church History” (Strong).

3. Systematic Theology.

Besides Systematic Theology, which is theology proper, two other terms are used,
namely:

Biblical Theology and Dogmatic Theology. These three need to be carefully
distinguished. a. Biblical Theology. This “aims to arrange and classify the
facts of revelation, confining itself to the Scriptures for its material, and
treating of doctrine only so far as it was developed at the close of the
Apostolic Age” (Strong).

Biblical Theology traces the development of revelation in successive books of
the Bible and compares the same revealed truth as treated by various writers, as
Paul, Peter, James, etc. b. Dogmatic Theology. This is the study of the theology
of the creeds and confessions of faith of the Christian Church. It often lays
more stress upon these symbols than upon the revelation of Scripture. c.
Systematic Theology. This “takes the material furnished by Biblical and by
Historical Theology and with this material seeks to build up into an organic and
consistent whole all our knowledge of God and of the relations between God and
the universe, whether this knowledge be originally derived from nature or from
the Scriptures” (Strong). d. There is yet another term to be preferred either to
Biblical or to Systematic Theology. It is Christian Doctrine. The word doctrine
comes from the Latin doctrina, signifying teaching or instruction. It is a New
Testament word; see Matthew 7:28; John 7:16, John 7:17; Acts 2:42; Acts 5:28;
Acts 13:12; Acts 17:19; Romans 6:17; 1 Corinthians 14:6; 2 Timothy 4:2; Titus
1:9; Hebrews 6:2; Hebrews 13:9; 2 John 1:9, etc. Christian Doctrine partakes in
part of the character of Biblical Theology and in part of the character of
Systematic Theology. That is, while not ignoring the material of Natural
Theology (the universe) it yet lays chief emphasis upon the contents of
revelation. Christian Doctrine may be denned as the cardinal doctrines or truths
of the Bible arranged in systematic form. This is the term which has been chosen
for this course; and the expression Outline Studies has been adopted because the
lectures are not exhaustive of the subject. “The Scriptures are rich in
doctrinal material, but in elementary form; and it is only through a scientific
mode of treatment that these elements can be brought into a theology in any
proper sense of the term” (Miley).

4. Practical Theology. This is “the system of truth considered as a means of
renewing and sanctifying men, or, in other words, theology in its publication
and enforcement” (Strong).

VII. VALUE OF THE STUDY OF THEOLOGY A good working knowledge of theology is of
very great value:

1. It forms the basis of Christian experience: Titus 2:1-15; 2 John 1:9.

2. It is the touchstone of error: Matthew 22:29; Galatians 1:6 - Galatians 1:9;
2 Timothy 4:2 - 2 Timothy 4:4.

3. It is the foundation of teaching: 1 Timothy 4:13.

VIII. METHODS OF THEOLOGY Various have been the methods of treating the material
of theology.

- The Analytical method begins with blessedness, which is the end of all things,
and then treats of the means by which it is secured.

- The Trinitarian method regards Christian Doctrine as a manifestation
successively of the Father, the Son, and the Spirit.

- The Federal method treats theology under the old and the new covenants.

- The Anthropological method begins with man’s disease, sin, and ends with
redemption, the remedy for this disease.

- The Christological method treats of God, man, and sin as presuppositions of
the person and work of Christ.

- The Historical method discusses, chronologically, the history of redemption.

- The Allegorical method describes “man as a wanderer, God as the end, life as a
road, the Holy Spirit as a light, and heaven as a home.” This is done in
Bunyan’s “Holy War.”

Opposed to all these is the Synthetic method, so called, which “starts from the
highest principle, God, and proceeds to man, Christ, redemption, and finally to
the end of all things” (Hagenback, Hist. Doctrine, 2:152).

We adopt the Synthetic method with some modifications from the usual treatment.
The following are the cardinal doctrines of the Bible. Around them may be
grouped all the teachings of revelation: God, angels (including Satan), man,
sin, Christ (His person and work), the Holy Spirit (His person and work), the
church, and the future. The doctrines of Christ and the Holy Spirit are usually
classed together under another doctrine called Soteriology, the doctrine of
salvation. But preliminary to the study of all these doctrines is the study of
the Bible itself as the source and support of divine truth. Accordingly, we
begin with the Holy Scriptures. We may now exhibit the doctrines, which will
comprise our course of lectures in this subject:

1. Bibliology: Doctrine of the Bible.

2. Theology: Doctrine of God.

3. Angelology: Doctrine of Angels (including Satan).

4. Anthropology: Doctrine of Man.

5. Hamartiology: Doctrine of Sin.

6. Christology: Doctrine of Christ, His Person and Work.

7. Pneumatology: Doctrine of the Holy Spirit, His Person and Work.

8. Ecclesiology: Doctrine of the Church.

9. Eschatology: Doctrine of the Future.

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  CHAPTER 2: 01. BIBLIOLOGY
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CHAPTER ONE

BIBLIOLOGY TOPIC ONE: REVELATION

I. DEFINITION

Revelation may be defined as a supernatural communication from God to man,
either oral or written. The term is usually understood of a written
communication. “Revelation is a discovery by God to man of Himself, or of His
will over and above what He has made known by the light of nature or reason”
(Horne).

II. METHOD A twofold method of revelation is possible:

1. An immediate revelation to each person. But to this there are serious
objections: a. It would interfere with the freedom of the will. Some persons
might not be willing to receive a revelation from God direct, but according to
the theory it would have to be forced upon them. b. It would have to be repeated
to each one. Even on the part of God this would be, so to speak, a waste of time
and effort. c. It would open the way for contradiction and imposture. Human
nature being what it is, people would not agree as to the revelation they had
received. Moreover, some would not only delude themselves as to what they had
received, but would claim to have received what they knew they never had
received.

2. A written revelation once given and thoroughly accredited. This method has
marked advantages: a. It is more fair and open than oral tradition. b. It is
more certain than oral tradition. c. It is more permanent than oral tradition.
d. It is required by the importance of the subject. e. It is more satisfactory,
when properly accredited. The credentials of a written revelation are attested
miracle and fulfilled prophecy.

NOTE: Some of God’s ways of making known His will to man are:

- signs (as Moses’ rod), - symbols (as the pillar of cloud and fire), - dreams
(such as Joseph, Pharaoh, etc. had), - face-to-face communications (as Moses
had), - the urim and thummin (probably by the changing of the color of the
stones), - the lot, visions, miracles, prophecy, the incarnation, answered
prayer, providential events, - the voice of the Lord in the heart, etc., etc.

III. SOME REASONS FOR BELIEVING IN A SPECIAL DIVINE REVELATION 1. It is
possible.

Granted the omnipotence of God, He is able to make His mind known to man.

2. It is probable.

Granted the wisdom and goodness of God, these would prompt Him to communicate
with man.

Philosophers of all ages have thought a divine revelation probable, and have
expected it.

3. It is credible.

Granted that a special divine revelation is both possible and probable, it is
natural and easy to believe that one has been given.

Human nature is more credulous than incredulous. Thus, in all ages mankind has
been prone to believe in alleged supernatural revelations. Witness the sacred
books of the East, The Koran, Book of Mormons, Records of Spiritism, Mrs. Eddy’s
“Science and Health, Key to the Scriptures,” etc.

4. It is necessary. a. The imperfect light of nature calls for the perfect light
of revelation.

Nature throws no light on the Trinity, the atonement, pardon, method of worship,
personal existence after death, etc. “Even the truth to which we arrive by our
natural powers needs divine confirmation and authority when it addresses minds
and wills perverted by sin. To break this power of sin and to furnish
encouragement to moral effort, we need a special divine revelation of the
merciful and helpful aspect of the divine nature . . . While conscience gives
proof that God is a God of holiness, we have not, from the light of nature,
equal evidence that God is a God of love.

“Reason teaches man that, as a sinner, he merits condemnation; but he cannot
from reason alone know that God will have mercy upon him and provide salvation.
His doubts can be removed only by God’s own voice, assuring him of ‘redemption .
. . the forgiveness of . . . sins [trespasses],’ Ephesians 1:7, and revealing to
him the way in which that forgiveness has been rendered possible” (Strong). b.
The healing power of nature and her delay in meting out justice to the
transgressor of her laws is a parable of the divine way of salvation for the
sinner: 2 Peter 3:9. c. The dense ignorance, low morality, and abject
helplessness of man in his natural state demand the illumination, righteousness,
and power which the Scriptures reveal and provide.

- The Babylonians worshiped nature;

- The Egyptians, animals; the Greeks and Romans, - The deified passions of
humanity, etc. d. Man’s spiritual longings require satisfaction: Job 31:35. e.
Man needs a final authority for creed and conduct.

IV. CERTAINTY OF A SPECIAL DIVINE REVELATION The above grounds afford strong
presumption for the reasonableness of believing in a revelation from God; that
is, the Holy Scriptures. But we are not left without absolute certainty that the
Bible is such a revelation. By the twofold proof of attested miracle and
fulfilled prophecy God has certified His Book.

NOTE: “For two reasons God has given us a written revelation: Because He is
absent; and ‘Lest we forget’: Joshua 1:13; Malachi 4:4; Jude 1:17” (Chapell).

TOPIC TWO: CANONICITY I. DEFINITION OF CANON Canon (from the Greek kanon—reed or
measuring rod), is a rule of life or doctrine.

Thus, there are canons of music, art, criticism, etc., which are the fundamental
principles of these subjects.

II. CANON OF SCRIPTURE The canon of Scripture comprises the sixty-six books of
the Old and New Testaments, which being inspired of God constitute the
infallible rule of faith and practice of the Christian Church and the individual
believer.

III. DEFINITION OF CANONICITY The canonicity of any book of the Bible means its
right to a place in the sacred canon. Canonicity is used of a single book;
canon, of the whole volume.

IV. LAW OF CANONICITY FOR THE OLD TESTAMENT To have a place in the Old
Testament, a book must have been written, edited, or endorsed by a prophet.

Christ, the Great “Prophet,” Deuteronomy 18:15, endorsed the Old Testament
Scriptures, and thus forever established the right of all the books to a place
therein: Luke 24:27, Luke 24:44; John 5:39. The three recognized divisions of
the Old Testament were: the Law, the Prophets, and the Psalms.

NOTE: In the New Testament are 263 direct quotations and about 350 indirect
allusions to the Old Testament. All but seven Old Testament books are referred
to, viz: Obadiah, Nahum, Ecclesiastes, Song of Solomon, Esther, Ezra and
Nehemiah. However, as Dr. Schaff says: “The absence of quotation in the New
Testament of any Old Testament book argues nothing against its canonicity.” The
Apocrypha—hidden, covered— consists of 14 books not found in the Hebrew Old
Testament, but in the Septuagint (Greek LXX), and also in the Vulgate (Latin),
Versions. It is accepted by the Roman Catholic Church. The Lutheran and the
Episcopalian Churches appoint it to be read for “example of life and instruction
in manner, but not the establishing of doctrine.”

V. LAW OF CANONICITY FOR THE NEW TESTAMENT To have a place in the New Testament,
a book must have been written or endorsed by an Apostle, or received as divine
authority in the Apostolic Age. Thus, Mark was endorsed by Peter; Hebrews, by
Paul.

NOTE: I. Luther’s law of canonicity was the power of a book to teach Christ.
James, he called “A right straw-y epistle,” because he believed James
contradicted Paul on the subject of Faith and Works: Romans 4:1-25 and James
2:1-26. Jude, Luther called “An unnecessary epistle.” He also rejected Hebrews
and Revelation.

NOTE: 2. There is a well-founded tradition that the Old Testament canon was
formed by Ezra. The New Testament canon was not, as many suppose, formed
arbitrarily by decree of Church Council. It is true that the Council of
Laodicea, A. D. 363 (which was not an Ecumenical Council), did ratify the canon,
but only as already accepted by the churches. But the canon of the New Testament
was formed gradually under the providence of God, the Holy Spirit in the
churches, we believe, giving the needed discernment to accept the genuine and
reject the spurious. The fact that certain books were for some time held in
doubt, but later were accepted simply shows what care was exercised.

These books are seven in number and are called “Antilegomena,” that is, spoken
against. They are: Hebrews, James, II Peter, II and III John, Jude, and
Revelation. The New Testament books were read in the churches, 1 Thessalonians
5:27; were circulated among the churches, Colossians 4:16; 2 Peter 3:15, 2 Peter
3:16; and the churches were warned against forgeries, 2 Thessalonians 2:2.

TOPIC THREE: GENUINENESS

I. DEFINITION The Genuineness of the Scriptures involves two questions,
authorship and date. Were the various books of the Bible written by the men to
whom they are ascribed? And, were they written at the time, approximately, to
which they are assigned?

NOTE: Genuineness is opposed to spuriousness. A corrupt text is an altered text.

II. GENUINENESS OF THE OLD TESTAMENT This, like its canonicity, or rather the
canonicity of the books, was settled by Christ: Luke 24:27,

44.

Christ’s witness to the Old Testament, as a whole or any part thereof, is a
sufficient answer to Higher Criticism. For example, take Jonah. See Matthew
12:39, Matthew 12:40; Luke 11:29. Also, the socalled “Deutero-Isaiah”: Matthew
8:17; Luke 4:17, Luke 4:18, etc.

III. GENUINENESS OF THE NEW TESTAMENT

If we had Christ’s witness to the New Testament, as we have His witness to the
Old Testament, this would be sufficient; but in its absence we resort to what is
known as external and internal evidence.

1. External proof.

There is satisfactory evidence that the New Testament, as we now have it, was
accepted as genuine before A. D. 200. This would necessitate a long-continued
previous existence, since the transcription of manuscripts and their circulation
were very slow. NOTE: 1. Irenaeus (A. D. 120-200) refers to the four Gospels.
Polycarp (A. D. 80-166) was his teacher and friend. And Polycarp’s teacher and
friend was John, the Beloved Apostle. See John Urquhart’s “Structure of the
Bible.”

NOTE: 2. A chain of four links binds the 20th to the 1st century:

A. The printed Bible. From the American Standard Version to the Bibles of
Coverdale, Tyndale, and Wycliffe of the 15th century.

B. The Greek Manuscripts of the 4th century. Of these, the greatest are three:

- The Vatican Manuscript, at Rome, under charge of the Roman Catholic Church;

- The Sinaitic, at London, in the British Museum (purchased from Russia, 1933),
- The Alexandrian, at London, under the charge of the Protestant Church.

Including fragments, there are fully 2,000 manuscripts of the Old Testament and
3,000 of the New Testament. Of the Old Testament Manuscripts, there are none
older than the sixth or seventh century. At this time, the Massorites, a school
of Jewish Rabbis at Lake Tiberias, having invented a system of vowel points to
pronounce the Hebrew text, destroyed all the manuscripts they could find (Of the
classic authors, there are sometimes not more than 20 manuscripts, none being
older than the 10th century).

C. Quotations found in the writings of the Church and Apostolic Fathers. These
are of the 2nd and 3rd centuries, and are sufficient in variety and number to
reproduce the entire New

Testament.

D. Early Versions, dating, perhaps, as early as A. D. 150. Of these, the most
valuable are:

- The Syriac, of the Eastern Church, - The Vulgate, or Old Latin, of the Western
Church. The original autographs have been lost. It is improbable, though not
impossible, that they will ever be found.

2. Internal proof.

Internal evidence of the genuineness of the Scriptures proceeds upon questions
of language, style, history, etc., which cannot properly be discussed here, as
they belong to Biblical

Introduction.

TOPIC FOUR: AUTHENTICITY

I. DEFINITION The Authenticity of the Scriptures means their credibility or
truthfulness.

II. AUTHENTICITY OF THE OLD TESTAMENT This was established by Christ: Luke
24:27, Luke 24:44.

III. AUTHENTICITY OF THE NEW TESTAMENT This is established by proving from the
books themselves that the writers were competent, upright, and trustworthy.

1. Competency is proved: a. From the common sense and good judgment of the
writers “They do not write like enthusiasts or fanatics.” b. From the
more-than-average intelligence of the writers. In this respect, they were
superior to men of their time. c. From the consideration that the facts they
record could be tested by the senses: 1 John 1:1. In order to record accurately
simple matters of every-day occurrence, a liberal education and a special
training are not required.

2. Uprightness is proved: a. From the seriousness of tone of the writings. A
moral earnestness pervades the writings of the New Testament. b. From the
spirituality of the teaching. c. From the absence of sufficient motive for
fraud.

3. Trustworthiness. This is proved from competency and uprightness. As
competent, they were able to tell the truth; as upright, they were in duty bound
to do so.

TOPIC FIVE: DIVINE AUTHORITY

I. DEFINITION The Divine Authority of the Scriptures constitutes them the final
court of appeal in all matters of Christian faith and practice.

II. SOURCE The divine authority of the Old Testament rests upon the testimony of
Christ: Luke 24:27, Luke 24:44. But so also does that of the New Testament, as
the following facts prove:

1. Christ stated plainly that He would leave unfinished the revelation of truth:
John 16:12.

2. He promised that the revelation should be completed after His departure: John
16:12.

3. He chose certain persons to receive such additional revelations and to be His
witnesses, preachers, and teachers after His departure: John 15:27; John 16:13;
Acts 1:8; Matthew 28:19, Matthew 28:20;

Acts 9:15 - Acts 9:17.

4. Knowing beforehand what they would write, He gave to their words precisely
the same authority as His own: Matthew 10:14 - Matthew 10:15; Luke 10:16; John
13:20; John 17:20.

TOPIC SIX: INSPIRATION

I. DEFINITIONS There are three terms which need to be distinguished, viz:
Revelation, Inspiration, and Illumination.

1. Revelation.

Revelation may be defined as that act of God by which He communicates to the
mind of man truth not known before and incapable of being discovered by the mind
of man unaided.

Revelation is also used of the truth thus communicated.

2. Inspiration.

Inspiration may be defined as the divine influence which renders a speaker or
writer infallible in the communication of truth, whether previously known or
not. “By the Inspiration of the Scriptures we mean that special divine influence
upon the minds of the Scripture writers in virtue of which their productions,
apart from errors of transcription and when rightly interpreted, together
constitute an infallible rule of faith and practice” (Strong).

3. Illumination.

Illumination may be defined as the divine quickening of the human mind in virtue
of which it is enabled to understand truth already revealed. By “truth already
revealed” is meant the teachings of the Holy Scriptures. NOTE: Illumination
reveals no new truth, but gives an understanding of old truth: Luke 24:32,

45.

What light is to the eye, illumination is to the mind: Matthew 16:17; 1
Corinthians 2:10, 1 Corinthians 2:14.

- Revelation concerns the discovery of truth— Revelation—Discovery.

- Inspiration, the communication of truth— Inspiration—Communication.

- Illumination, the understanding of truth— Illumination—Understanding It may
help our understanding of terms above employed, if we adduce instances of: a.
Inspiration, without Revelation, as in Luke or Acts: Luke 1:4. b. Inspiration,
including Revelation, as in the Apocalypse: Revelation 1:1-II. c. Inspiration,
without Illumination, as in the Prophets: 1 Peter 1:1-25:1I. d. Inspiration,
including Illumination, as in the case of Paul: 1 Corinthians 2:12.

II. THE NATURE OF INSPIRATION The nature of inspiration is brought out in two
striking New Testament passages, viz: 2 Timothy 3:16 and 2 Peter 1:21. In the
first passage, the Greek word rendered “inspired of God,” or “given by
inspiration of God,” signifies, literally, “God-breathed” (Theopneustos). The
Authorized Version is more faithful to the Greek than the Revised Version. Says
Dr. Wm. Evans:

“If Paul had said, ‘All Scripture that is divinely inspired is also profitable,
etc.,’ he would virtually have said, ‘There is some part of the Scripture, some
part of the Bible, that is not profitable, etc., and, therefore, not inspired.’
This is what the spirit of rationalism wants, namely, to make human reason the
test and judge and measure of what is inspired and what is not. One man says
such and such a verse is not profitable to him; another says such and such a
verse is not to him. The result is that no Bible is left. Is it possible that
anyone need be told the flat and sapless tautology that all divinely inspired
Scripture is also profitable? Paul dealt in no such meaningless phrases. The
word translated “also” does not mean also here. It means and. Its position in
the sentence shows this. Again, the Revised rendering is shown to be openly
false because the revisers refused to render the same Greek construction in the
same way, which convicts them of error. In Hebrews 4:13 we have: “All things are
naked and laid open before the eyes of him with whom we have to do.”

“The form and construction are identical with those of 2 Timothy 3:16. Were we,
however, to translate this passage as the revisers translated the passage in
Timothy, it would read: ‘All naked things are also open to the eyes of him with
whom we have to do.’ “All uncovered things are also exposed things! All naked
things are also open things!

Again, 1 Timothy 4:4, ‘Every creature of God is good and nothing is to be
rejected.’

According to the principles the revisers adopted in rendering 2 Timothy 3:16,
this passage would read, ‘Every good creature of God is also nothing to be
rejected.’ The Greek language has no such meaningless syntax. The place of the
verb is, which must be supplied, is directly before the word inspired, and not
after it. The great rationalistic scholar, DeWette, confessed candidly that the
rendering the revisers adopted here cannot be defended. In his German version of
the text, he gave the sense thus: ‘Every sacred writing, i. e., of the canonical
Scriptures, is inspired of God and is useful for doctrine,’ etc. Bishops Moberly
and Wordsworth, Archbishop Trench and others of the Revision Committee
disclaimed any responsibility for the rendering. Dean Burgon pronounced it, ‘The
most astonishing as well as calamitous literary blunder of the age.’ It was
condemned by Dr. Tregelles.” In the other passage, 2 Peter 1:21, the Greek verb
rendered “moved” (Revised Version, “being moved”) signifies, literally, to be
moved upon, or to be borne along, i. e., as by a strong current or mighty
influence. The verb-form is the passive participle, and may be rendered “when
moved upon or borne along by,” etc. This distinctly teaches that the Scripture
was not written by mere men, or at their suggestion, but by men moved upon,
prompted, yea indeed, driven by the promptings of the Holy Spirit Dr. Evans
continues: “The statements of the Scripture (viz: in II Timothy and II Peter)
may be summed up as follows: Holy men of God, qualified by the infusion of the
breath of God, wrote in obedience to the divine command, and were kept from all
error, whether they revealed truths previously unknown or recorded truths
already familiar.”

NOTE: Inspiration comes from two Latin words, in and spiro, signifying “to
breathe in.” So aspire (ad) means “to breathe to”; transpire, “to breathe
across”; expire, “to breathe out,” etc.

III. THE EXTENT OF INSPIRATION

What is the extent of inspiration? Is it confined to the essential ideas, the
“concept,” so called, or does it include the language of Scripture? Shall we
say, the Bible contains the Word of God, or, the Bible is the Word of God?

If we are to have accuracy and authority, there can be no such thing as inspired
thoughts apart from inspired words; for language is the expression of
thought—its embodiment and vehicle. The Bible is the Word of God. The very words
of Scripture are inspired. This is called plenary (i. e., full), verbal
inspiration.

A. Testimony of the Old Testament Writers.

1. Balaam: Numbers 22:38; Numbers 23:12.

2. Moses: Exodus 4:10 - - Exodus 4:17; Numbers 17:2 - Numbers 17:3; Deuteronomy
4:2; Deuteronomy 6:1; Deuteronomy 29:1. Deuteronomy 29:3. Joshua: Joshua 1:1 -
Joshua 1:8.

4. David: 2 Samuel 23:2.

5. Solomon: Proverbs 30:5 - Proverbs 30:6.

6. Isaiah: Isaiah 5:24; Isaiah 8:1.

7. Jeremiah: Jeremiah 1:7 - Jeremiah 1:9; 7-27; Jeremiah 13:12; Jeremiah 30:1 -
Jeremiah 30:2; Jeremiah 36:1, Jeremiah 36:2, Jeremiah 36:4, Jeremiah
36:11,Jeremiah 36:27 - Jeremiah 36:32.

8. Ezekiel: Ezekiel 2:7; Ezekiel 3:10, Ezekiel 3:11; Ezekiel 24:2.

9. Daniel: Daniel 12:8, Daniel 12:9.

10. Micah: Micah 3:8.

11. Habakkuk: Habakkuk 2:2.

12. Zechariah: Zechariah 7:8 - Zechariah 7:12.

B. Testimony of the New Testament Writers.

1. Paul: 1 Corinthians 2:13; 1 Corinthians 14:37; 1 Thessalonians 2:13.

2. Peter: 1 Peter 1:10 - 1 Peter 1:11; 2 Peter 1:20 - 2 Peter 1:21; 2 Peter 3:1
- 2 Peter 3:2.

3. See also Matthew 10:20; Mark 13:11; Luke 12:12; Luke 21:14 - Luke 21:15; Acts
2:4; Acts 4:31; Jude 1:17; Revelation 2:7.

IV. THEORIES OF INSPIRATION

Nowhere in Scripture is the nature of inspiration fully explained — the modus
operandi, so to speak. In every work of the Holy Spirit, there is a profoundly
mysterious element, else it would not be a work of the Spirit.

However, Bible students have not been content to accept the fact of inspiration
and such hints of its nature as we have found recorded in 2 Timothy 3:16 and 2
Peter 1:21. They have insisted on formulating theories of inspiration. Of such,
the principal ones are the following:

1. Intuitional Theory. This consists in a so-called “exaltation of intuitional
consciousness.” It may be called natural inspiration. The view admits little
more than a preeminent degree of genius, such as Shakespeare, Milton, etc.,
possessed. This theory is held by Unitarians, at least by many of them.

2. Illuminational Theory. This consists in a preeminent degree of spiritual
illumination, such as may be possessed by all believers.

“If this be the true view, there seems to be no plausible reason why a new Bible
should not be possible today. And yet no individual, however extreme his claims
to inspiration may be, has ever ventured such a task” (Evans).

3. Mechanical Theory. This view holds that the writers of the Bible were mere
tools, passive instruments, automatons, or unconscious penmen of the divine
Spirit.

It is the Dictation Theory, ignoring the human element, and giving the writers
no scope for the free play of personality, and allowing nothing for differences
of language, style, etc. This view is disproved, for example, by the varied
wording of the superscription over the Cross:

- “This is Jesus, the King of the Jews”: Matthew 27:37;

- “The King of the Jews”: Mark 15:36;

- “This is the King of the Jews”: Luke 23:38;

- “Jesus of Nazareth, the King of the Jews”: John 19:19.

4. Dynamical Theory. This view, as the name suggests, concedes power sufficient
for all the facts. While it maintains the superintendence of the Holy Spirit,
rendering the writers of Scripture infallible in their communications of truth
and thus making their writings inerrant, yet it leaves room for the freest and
fullest play of personality, style, etc. This theory accords with the verbal,
plenary view of inspiration.

V. PROOFS OF INSPIRATION These are twofold, viz: Internal and External.

A. Internal.

These are Direct and Indirect.

1. Direct. a. 2 Timothy 3:16; 2 Peter 1:20 - 2 Peter 1:21. b. “Thus saith the
Lord,” occurring over 2,000 times. c. The way Old Testament quotations are
introduced into the New Testament. See Matthew 1:22; Acts 2:16, Acts 2:17;
Hebrews 3:7. d. The way Christ and the Apostles treat the Old Testament. See
Matthew 8:16 - Matthew 8:17; John 10:35. e. The expression: “It is written.” See
Matthew 4:7; Luke 4:10; Galatians 3:10; Hebrews 10:7; 2 Peter 3:2, 2 Peter 3:15
- 2 Peter 3:16; Revelation 2:7. f. The claim of Old Testament and New Testament
writers (considered above).

2. Indirect. a. Supernatural character of the Bible. b. Supernatural character
of Christ. c. Unity of Scripture. d. Number of Scripture. e. Chronology of
Scripture. f. Wonderful knowledge of Scripture:

(1) Light before sun: Genesis 1:4;

(2) Firmament, (expanse): Genesis 1:7;

(3) Music of spheres: Job 38:7; Psalms 65:1-13; Psalms 64:1-10; Psalms 63:1-11;
Psalms 62:1-12; Psalms 61:1-8; Psalms 60:1-12; Psalms 59:1-17; Psalms 58:1-11;
Psalms 57:1-11; Psalms 56:1-13; Psalms 55:1-23; Psalms 54:1-7; Psalms 53:1-6;
Psalms 52:1-9; Psalms 51:1-19; Psalms 50:1-23; Psalms 49:1-20; Psalms 48:1-14;
Psalms 47:1-9; Psalms 46:1-11; Psalms 45:1-17; Psalms 44:1-26; Psalms 43:1-5;
Psalms 42:1-11; Psalms 41:1-13; Psalms 40:1-17; Psalms 39:1-13; Psalms 38:1-22;
Psalms 37:1-40; Psalms 36:1-12; Psalms 35:1-28; Psalms 34:1-22; Psalms 33:1-22;
Psalms 32:1-11; Psalms 31:1-24; Psalms 30:1-12; Psalms 29:1-11; Psalms 28:1-9;
Psalms 27:1-14; Psalms 26:1-12; Psalms 25:1-22; Psalms 24:1-10; Psalms 23:1-6;
Psalms 22:1-31; Psalms 21:1-13; Psalms 20:1-9; Psalms 19:1-14; Psalms 18:1-50;
Psalms 17:1-15; Psalms 16:1-11; Psalms 15:1-5; Psalms 14:1-7; Psalms 13:1-6;
Psalms 12:1-8; Psalms 11:1-7; Psalms 10:1-18; Psalms 9:1-20; Psalms 8:1-9;

(4) Circulation of the blood: Ecclesiastes 12:6;

(5) Gravitation: Job 26:7;

(6) Number of the stars: Jeremiah 33:22;

(7) Order of creation in accord with science: Genesis 1:1-31;

(8) Revolution of the earth on its axis: Job 38:13, Job 38:14;

(9) Weight of atmosphere: Job 28:25.

See “Many Infallible Proofs,” by A. T. Pierson, Chapters 5 - Judges

B. External.

1. Questions of introduction.

2. Attested miracle.

3. Fulfilled prophecy.

4. Spread of the Gospel.

5. Preservation of the Bible.

6. Character of Christ.

7. Existence of the Christian Church.

8. Testimony of Christian experience.

“Whatever finds me bears witness that it has proceeded from a Holy Spirit; in
the Bible, there is more that finds me than I have experienced in all other
books put together” (S. T. Coleridge). “O taste and see that the Lord is good;
blessed is the man that trusteth in him”: Psalms 34:8.

TOPIC SEVEN: ULTIMATE AUTHORITY

There are three, and three only, possible source of ultimate authority in
Christianity, viz: the Church, the Reason and the Bible. There are those who
make a fourth source of final authority, namely, Jesus Christ. But inasmuch as
our historic and doctrinal knowledge of Christ and the entirety of His teachings
rest upon the Scriptures, this is not a source distinct from and independent of
the Bible.

I. THE CHURCH AS ULTIMATE AUTHORITY This is the position of the Roman Catholic
Church which exalts tradition to a plane of equality with the Scriptures and
claims to be the infallible interpreter of both. Moreover, that Church claims
the power of special authoritative revelation in addition to the Scriptures, and
it has used this power. See the dogmas of the Immaculate Conception of the
Virgin, and the Infallibility of the Pope. But the Bible was before the Church,
certainly before the Roman Catholic Church, enfolding its mystery in the Old
Testament, and in the New Testament unfolding its history in the Present and its
destiny in the Coming Age. Moreover, the Bible is the authority of the Christian
Church, its divine constitution and charter.

II. THE REASON AS ULTIMATE AUTHORITY This is the position of Rationalism. By
Reason is meant not the logical faculty or “Pure Reason,” but the “Moral Reason”
(intellect plus conscience); Reason “conditioned in its activity by holy
affection and enlightened by the Spirit of God.” The view held is that the
Scripture is authoritative only so far as its revelations are agreeable to the
conclusions of reason or can be rationally demonstrated. But the Bible is higher
than man, revealing what he originally was—perfect; what he is now—a sinner; and
what he shall be hereafter—glorified, in Heaven or damned, in Hell, according as
he accepts or rejects the Word of God.

Instead of man being the judge of the Scriptures, the Scriptures are the judge
of man: Hebrews 4:12 - Hebrews 4:13.

Among rationalists, the reason means the unaided reason, the natural (psychic or
soulish) man who receiveth not nor comprehendeth spiritual things: 1 Corinthians
2:14. Moreover, even man moral reason, illuminated by the Holy Spirit is
variable, differing in each one according to temperament, training and doctrinal
predilection. Of this, the Protestant denominations are witness.

Again, the carnal mind is enmity against God, Romans 8:7, and would tear from
the Bible its supernatural and miraculous elements. Of this, Destructive
Criticism is witness.

III. THE BIBLE AS ULTIMATE AUTHORITY This is the position of Protestantism. The
view held is that the Holy Scriptures are the ultimate authority, the Supreme
Court, so to speak, whose decisions are final in all matters pertaining to
Christian faith and practice. Yet to the moral reason, enlightened by the Holy
Spirit, the Holy Scriptures make frequent appeal: 1 Samuel 12:7; Job 13:3;
Isaiah 1:18; Acts 17:2Acts 17:18:4, Acts 17:19; Acts 24:25; Romans 12:1. Indeed,
the reason has an important function. With reference to the Scriptures, this is
threefold:

1. To judge of man’s need of a divine revelation.

2. To examine the credentials of Scripture.

3. To comprehend and interpret the Scriptures.

Having done these things, reason stands aside, and makes room for faith.

“Thus, reason prepares the way for a revelation above reason and warrants
implicit faith in a divine revelation once given and properly attested”
(Strong). The externals of revelation are for criticism; its internals are for
faith. When we know God’s will, we must do it. “If ye know these things, blessed
are ye if ye do them”: John 13:1-38 - Esther QUESTIONS FOR STUDY 1. Define
Revelation.

2. What are the possible methods of Revelation?

3. Give reasons for believing in a special Divine Revelation.

4. Define Canon and Canonicity.

5. Give the law of Canonicity for the Old Testament; for the New Testament.

6. What is meant by Genuineness?

7. How is the Genuineness of the Old Testament settled? Of the New Testament?

8. What is meant by Authenticity?

9. How is Authenticity of a book established?

10. Discuss the Divine Authority of the Scriptures.

11. Distinguish between Revelation, Inspiration, and Illumination.

12. Describe the nature of Inspiration.

13. What is the extent of Inspiration?

14. Give the theories of Inspiration.

15. What are the proofs of Inspiration?

16. Name three possible sources of Ultimate Authority in Christianity.

17. Describe each position.

~ end of chapter 1 ~

***


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  CHAPTER 3: 02. THEOLOGY
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CHAPTER TWO

THEOLOGY PART ONE. THE CHARACTER OF GOD TOPIC ONE: THE EXISTENCE OF GOD I. SOME
DEFINITIONS

1. Theology. In its restricted sense Theology means the Doctrine of God.

2. Theism.

Theism is the belief in the existence of a personal God, Creator, Preserver, and
Ruler of all things.

3. Deism.

Deism is a denial of God’s providence.

4. Atheism.

Atheism is a denial of God’s existence.

5. Skepticism and Infidelity.

These two terms mean a doubt of or disbelief in the existence of God.

6. Agnosticism.

Agnosticism is a denial that God can be known. NOTE: Etymologically, agnostic
and ignoramus mean the same thing. The former is from the Greek, the latter from
the Latin. However, an agnostic would be insulted were he to be called an
ignoramus.

II. DEFINITION OF GOD

A. Scriptural.

1. God is Spirit: John 4:24.

2. God is light: 1 John 1:5.

3. God is love: 1 John 4:16.

4. God is a consuming fire: Hebrews 12:29.

NOTE: These are perhaps not exact definitions so much as popular descriptions of
God. The article before Spirit is not found in Greek or Hebrew.

B. Theological.

1. “By God we understand the one absolutely and infinitely perfect Spirit who is
the creator of all” (Catholic Dictionary).

2. “God is a Spirit, infinite, eternal, and unchangeable in His being, wisdom,
power, holiness, justice, goodness, and truth” (Westminster Shorter Catechism).

3. “God is the infinite and perfect Spirit in whom all things have their source,
support, and end” (Strong).

III. ORIGIN OF THE IDEA OF GOD The idea of God is an intuition of the moral
reason; that is, it is innate in the human race. “The knowledge of God’s
existence is a rational intuition. Logically, it precedes and conditions all
observation and reasoning. Chronologically, only reflection upon the phenomena
of nature and of mind occasions its rise in consciousness” (Strong). Intuition
simply means direct knowledge; it is to be distinguished from observation and
reasoning, which give knowledge by indirect means.

1. The belief in a personal God is called a primary or first truth.

“A First Truth is a knowledge which, though developed upon occasion of
observation and reflection, is not derived from reflection and observation; a
knowledge on the contrary which has such logical priority that it must be
assumed or supposed in order to make any observation or reflection possible.
Such truths are not, therefore, recognized first in order of time; some of them
are assented to somewhat late in the mind’s growth; by the great majority of men
they are never consciously formulated at all. Yet they constitute the necessary
assumptions upon which all other knowledge rests, and the mind has not only the
inborn capacity to evolve them as soon as the proper occasions are presented,
but the recognition of them is inevitable as soon as the mind begins to give
account to itself of its own knowledge” (Strong). Other rational intuitions or
first truths are:

(1) intuitions of relations, as time and space;

(2) intuitions of principles, as substance, cause, final cause, right, etc.;

(3) intuitions of absolute Being, Power, Reason, Perfection, Personality, as
God.

2. Primary or first truths, which may be taken as synonymous with rational
intuitions, have three unfailing marks, viz: universality, necessity, and
logical independence and priority. a. By universality is meant “not that all men
assent to them or understand them when propounded in scientific form, but that
all men manifest a practical belief in them by their language, actions, and
expectations” (Strong). The belief in God as a first truth meets this test: no
race or tribe has ever been found without at least a rudimentary conception of
the existence of a Supreme Being. b. By necessity is meant “not that it is
impossible to deny these truths, but that the mind is compelled by its very
constitution to recognize them upon the occurrence of the proper conditions, and
to employ them in its arguments to prove their non-existence” (Strong). The
belief in God as first truth meets this test: infinity is the inevitable
correlative of finiteness; the race has an innate capacity for religion; the
denial of God’s existence involves logical processes whose validity rests upon
the assumption of His existence. c. By logical independence and priority is
meant “that these truths can be resolved into no others, and proved by no
others; that they are presupposed in the acquisition of all other knowledge, and
can therefore be derived from no other source than an original cognitive power
of the mind” (Strong). The belief in God as a first truth meets this test: “the
intuition of an absolute reason is:

“(1) the necessary presupposition of all other knowledge, so that we cannot know
anything else to exist except by assuming first of all that God exists;

“(2) the necessary basis of all logical thought, so that we cannot put
confidence in any one of our reasoning processes except by taking for granted
that a thinking Deity has constructed our minds with reference to the universe
and to truth;

“(3) the necessary implication of our primitive belief in design, so that we can
assume all things to exist for a purpose, only by making the prior assumption
that a purposing God exists, can regard the universe as a thought, only by
postulating the existence of an absolute Thinker;

“(4) the necessary foundation of our conviction of moral obligation, so that we
can believe in the universal authority of right, only by assuming that there
exists a God of righteousness who reveals His will both in the individual
conscience and in the moral universe at large. We cannot prove that God is; but
we can show that in order to the existence of any knowledge, thought, reason,
conscience in man, man must assume that God is” (Strong). 3. By reflection and
careful analysis it is learned that the belief in God’s existence as a rational
intuition or first truth has a fourfold content, viz: a. A Reason, in which
man’s mental processes are grounded. b. A Power, awakening a sense of
dependence. c. Perfection, imposing law upon the moral nature. d. A Personality,
recognized in forms of worship and prayer.

4. There are some mistaken sources of the idea of God: a. The Bible.

We cannot attempt to prove from the Scriptures that God exists, and then try to
prove that the Scriptures are from God. This would be reasoning in circle. “A
revelation takes for granted that he to whom it is made has some knowledge of
God, though it may enlarge and purify that knowledge” (H. B. Smith). The sundial
calls for the sun without which it has no significance or use. b. Experience.

Individual experience comes from sense-perception followed by reflection; but
God is supersensible, and hence does not come within the range of experience. If
by experience is meant “the accumulated results of the sensations and
associations of past generations of the race,” it may be asked, How did the
original generation or first man at the head of the series acquire the belief in
God to transmit, except as a rational intuition? c. Reason.

Reason often brings into consciousness the belief in God but cannot cause it.

“The actual rise of this knowledge in the great majority of minds is not the
result of any conscious process of reasoning . . . The strength of men’s faith
in God is not proportioned to the strength of the reasoning faculty. On the
other hand, men of greatest logical power are often inveterate skeptics, while
men of unwavering faith are found among those who cannot even understand the
arguments for God’s existence” (Strong).

IV. CORROBORATIVE EVIDENCE OF GOD’S EXISTENCE The Scriptures do not attempt to
prove God’s existence, but everywhere either assume or affirm it:

Genesis 1:1; John 1:1. The Scriptures declare that the knowledge of God is
universal: Romans 1:19 - Romans 1:21, Romans 1:28, Romans 1:32; Romans 2:15. God
has inlaid the evidence of this fundamental truth in the very nature of man, so
that nowhere is He without witness. The preacher may confidently follow the
example of Scripture by assuming it. But he must explicitly declare it, as the
Scripture does. “For the invisible things of him since the creation of the world
are clearly seen” (that is, spiritually viewed); the organ given for this
purpose is the mind; but then—and this forms the transition to our next division
of the subject—they are “understood by the things that are made”: Romans 1:20.
The fact is, the existence of God is incapable of direct proof.

There is, however, a fivefold line of indirect proof which corroborates our
rational intuition. By indirect proof is meant evidence which points to God’s
existence as the necessary ground and condition of the existence of anything
else. The five arguments for the divine existence are as follows:

- The Cosmological Argument, - The Teleological Argument, - The Anthropological
Argument, - The Ontological Argument, - The Christological Argument.

Says Dr. Strong: “These arguments are probable, not demonstrative. For this
reason they supplement each other, and constitute a series of evidence which is
cumulative in nature.

Though, taken singly, none of them can be considered absolutely decisive, they
together furnish a corroboration of our primitive conviction of God’s existence
which is of great practical value, and is in itself sufficient to bind the moral
action of men. A consideration of these arguments may also serve to explicate
the contents of an intuition which has remained obscure and only half conscious
for lack of reflection.

“The arguments, indeed, are the efforts of the mind that already has a
conviction of God’s existence to give to itself a formal account of its belief.
An exact estimate of their logical value and of their relation to the intuition
which they seek to express in syllogistic form is essential to any proper
refutation of the prevalent atheistic and pantheistic reasoning.”

A. The Cosmological Argument, or Argument from Change in Nature.

(Cosmological comes from the Greek kosmos, world or orderly arrangement, i. e.,
of the universe).

1. Statement.

“Everything begun, whether substance or phenomenon, owes its existence to some
producing cause. The universe, at least so far as its present form is concerned,
is a thing begun, and owes its existence to a cause which is equal to its
production. This cause must be indefinitely great” (Strong). The same author
continues: “This is not properly an argument from effect to cause; for the
proposition that every effect must have a cause is simply identical and means
only that every caused event must have a cause. It is rather an argument from
begun existence to a sufficient cause of that beginning.”

2. Value. This argument proves that the cause of the universe must be
indefinitely great. But it cannot prove: a. Whether this cause is a cause of
matter or of phenomenon only. b. Whether it is a cause apart from the universe
or one with it. c. Whether it is a caused or an uncaused cause. d. Whether it is
finite or infinite. e. Whether it is intelligent or unintelligent. f. Whether it
is one cause or many causes.

B. The Teleological Argument, or Argument from Order or Useful Collocation in
Nature.

(Teleological comes from the Greek telos, end or design).

1. Statement.

“Order and useful collocation pervading a system respectively imply intelligence
and purpose as the cause of that order and collocation. Since order and
collocation pervade the universe, there must exist an intelligence adequate to
the production of this order, and a will adequate to direct this collocation to
useful ends” (Strong). The argument as above expressed is in syllogistic form.
The major premise expresses a primitive conviction, not invalidated:

(1) by the objection that the order and useful collocation of a system may exist
without being purposed;

(2) by the objection that they may be the result of physical laws and forces.
The minor premise is the working principle of physical science, not invalidated:

(1) by the objection that we do not always understand the end subserved by the
order and collocation pervading the universe;

(2) by the objection that we recognize in many things an imperfect order and
collocation—due undoubtedly to sin.

2. Value. The teleological argument proves that there exists an intelligence and
will adequate to the contrivance of the universe in its present form.

“But,” as Dr. Strong says, “whether this intelligence and will is personal or
impersonal, creator or only fashioner, one or many, finite or infinite, eternal
or owing its being to another, necessary or free, this argument cannot assure
us.” C. The Anthropological Argument, or Argument from Man’s Mental and Moral
Nature.

(Anthropological comes from the Greek anthropos, man).

NOTE: This is sometimes called the “Moral Argument,” but moral is too restricted
a term, since man’s mental constitution is considered as well as his moral
nature.

1. Statement. The argument may be represented in three parts: a. Man’s
intellectual and moral nature requires for its author an intellectual and moral
Being.

Mind cannot evolve from matter, nor spirit from flesh. Consequently, a Being
having both mind and spirit must have created man. b. Man’s moral nature proves
the existence of a holy Lawgiver and Judge. Otherwise, conscience cannot be
satisfactorily explained. c. Man’s emotional and volitional nature requires for
its author a Being, who, as Dr. Strong says, “can furnish in Himself a
satisfying object of human affection and an end which will call forth man’s
highest activities and ensure his highest progress.” This author continues:
“Only a Being of power, wisdom, holiness, and goodness, and all these
indefinitely greater than any that we know upon the earth, can meet this demand
of the human soul. Such a Being must exist. Otherwise man’s greatest need would
be unsupplied, and belief in a lie be more productive of virtue than belief in
the truth.”

2. Value. In the words of Dr. Strong: “It assures us of the existence of a
Personal Being, who rules us in righteousness, and who is the proper object of
supreme affection and service. But whether this Being is the original creator of
all things, or merely the author of our own existence, whether He is infinite or
finite, whether He is a Being of simple righteousness or also of mercy, this
argument cannot assure us.”

D. The Ontological Argument, or the Argument from Our Abstract and Necessary
Ideas.

(Ontological comes from the Greek on, being).

NOTE: The three arguments we have just considered are called a posteriori
arguments, that is, from effect to cause. This one is called a priori argument,
that is, from cause to effect.

1. Statement. This is the most difficult of all the corroborative proofs of
God’s existence. Indeed, it is obscure—so obscure that many keen minds confess
their inability to comprehend it. It has been likened to the Scotchman’s
definition of metaphysics: “one man talking about something of which he knows
nothing to another man who does not understand him!” The argument has three
forms:

First. That of Samuel Clarke, an English metaphysician of the 18th century:

“Space and time are attributes of substance or being. But space and time are
respectively infinite and eternal. There must therefore be an infinite and
eternal substance or Being to whom these attributes belong.”

Gillespie, a Scotch theologian, put it this way: “Space and time are modes of
existence. Bu space and time are respectively infinite and eternal. There must
therefore be an infinite and eternal Being who subsists in these modes.” To all
this it can be replied: space and time are not attributes of substance nor modes
of existence. The argument would prove if the reasoning were valid, that God is
not mind but matter, for, according to the argument, space and time are
attributes or modes of matter.

Second. That of Descartes, a French metaphysician of the 16th century: “We have
the idea of an infinite and perfect Being. This idea cannot be derived from the
imperfect and finite things. There must, therefore, be an infinite and perfect
Being who is the cause.” But to this it may be replied: the argument confounds
the idea of the infinite with an infinite idea; “man’s idea of the finite is not
infinite but finite, and from a finite effect we cannot argue an infinite cause”
(Strong).

Third. That of Anselm, a schoolman of the Middle Ages: “We have the idea of an
absolutely perfect Being. But existence is an attribute of perfection. An
absolutely perfect Being must, therefore, exist.” To this the answer is: the
argument confounds ideal existence with real existence. “Our ideas are not the
measure of external reality” (Strong). This author continues: “A Being
indefinitely great, a personal Cause, Contriver, and Lawgiver, has been proved
by the preceding arguments . . . To this one Being we may now ascribe infinity
and perfection, the idea of which lies at the basis of the Ontological Argument—
ascribe them, not because they are demonstrably His, but because our mental
constitution will not allow us to think otherwise. Thus clothing Him with all
perfections which the human mind can conceive, and these in illimitable fulness,
we have One whom we may justly call God.”

E. The Christological Argument.

(Christological comes from the Greek Christos, the Anointed, i. e., the
Messiah). This argument rests on the following pillars:

1. The Bible must be accounted for.

2. The fulfillment of prophecy must be accounted for.

3. Miracles must be accounted for.

4. The supernatural character and divine mission of Christ must be accounted
for.

5. The influence of Christianity in the world must be accounted for.

6. The fact of conversion must be accounted for. And these things, severally or
together, cannot be accounted for apart from the existence of God. “While not
one of the above arguments taken by itself can be called decisive, yet taken
together they constitute a series of evidences cumulative and conclusive. A
whole bundle of rods cannot be broken, though each rod might be broken
separately” (Farr).

TOPIC TWO: THE PERSONALITY OF GOD I. THE DEFINITION OF PERSONALITY

Personality may be defined as sentient existence possessed of self-consciousness
and the power of self-determination in view of moral ends.

NOTE: The distinguishing difference between a human being on the one hand and a
plant or animal on the other hand is understood to be that while a human being
has self-consciousness (that is, the capacity for self-knowledge) a plant and an
animal have not.

II. THE CONSTITUENT ELEMENTS OF PERSONALITY The constituent elements of
personality are three: intellect, or the power of thinking; sensibility, or the
power of feeling; and volition, or the power of willing. Associated with these
are conscience and the freedom of choice.

III. THE DIVINE PERSONALITY

If it can be proved that to God are ascribed operations of intellect,
sensibility, and will, then we may affirm His personality.

QUERY: Has God a conscience?

1. Intellect: The following passages, to cite only a few of many, ascribe to God
operations of intellect: Proverbs 15:3; Jeremiah 29:11; Acts 15:18; Hebrews
4:13.

2. Sensibility: The following passages, to cite only a few of many, ascribe to
God the power of feeling: Psalms 33:5; Psalms 103:8 - Psalms 103:13; Hebrews
12:29; James 5:1-11

3 Volition: The following passages, to cite only a few of many, ascribe to God
the power of will: Psalms 115:3; Isaiah 46:10, Isaiah 46:11; Daniel 4:35;
Matthew 19:26.

TOPIC THREE: THE TRINITY OF GOD I. DEFINITION OF TRINITY The Trinity of God is
His tri-personal existence as Father, Son, and Holy Spirit.

NOTE: It is not certain by whom the term trinity was invented as applied to the
Godhead.

Theophilus, Bishop of Antioch (A. D. 168-183), seems to have been the first one
to use it. Trinity is from the Latin trinus, threefold.

II. CONTENTS OF DOCTRINE The trinity of the Godhead involves two elements,
namely:

1. The unity of God: Exodus 20:3 - - Exodus 20:7; Deuteronomy 6:4, Deuteronomy
6:5.

2. The distinction of persons in the Godhead: Matthew 28:19; John 14:1-31; John
15:1-27; John 16:1-33, John 14:17, John 14:20 - John 14:23; 2 Corinthians 13:14.

NOTE: With reference to the Godhead the word “person” must be understood in a
somewhat modified sense, namely, to signify that the distinctions between the
Father, Son, and Holy Spirit are of a personal nature. Thus, the Scriptures
reveal:

1. The deity of each member of the Godhead: John 1:1; Acts 5:3, Acts 5:4.

2. Their mutual knowledge and love: Matthew 11:27; 1 Corinthians 2:10; Matthew
3:17; John 3:35; John 4:34; John 5:30; Romans 8:27.

3. Their distinct yet relative offices: 1 Corinthians 12:4 - 1 Corinthians 12:6;
Ephesians 2:18 - Ephesians 2:22.

III. ORTHODOX FORMULA The orthodox formula of the doctrine of the trinity is:
“Three in One and One in Three.”

NOTE: By maintaining the two elements of the trinity as above stated and by
holding fast to the orthodox formula we are preserved from several serious
errors, namely:

1. Sabellianism, or a modal trinity which holds that there are but three aspects
or manifestations of one person.

2. Arianism, which holds that the Son is subordinate to the Father.

3. Swedenborgianism, which holds that “the Father, Son and Holy Spirit are three
essentials of one God, which make one, just as the soul, body, and spirit make
one in man.”

4. Tritheism, which holds to three Gods. Midway between Sabellianism and
Tritheism, which holds to three Gods, is Trinitarianism, which is the orthodox
position. The Athanasian Creed reads: “We worship one God in trinity and trinity
in unity, neither confounding the persons nor dividing the substance.” The
Century Dictionary well says: “The received doctrine of the Christian Church
among Trinitarians may be fairly stated to be that we are taught by the
Scriptures to believe that there is but one God and yet three equal subjects in
the Godhead, who are described as persons, but that we are unable to determine
in what sense these three are separate and in, what Sense they are united in
one.”

IV. SCRIPTURE PROOF OF TRINITY As to statement the Scripture revelation of the
doctrine of the trinity is not definite and explicit, there are some that claim
that 1 John 5:7 is an interpolated passage. However, the proof of the trinity is
conclusive and satisfactory, because indirect and apparently incidental. Notice
the following:

1. The plural noun Elohim (God) with a singular verb bara (created) in Genesis
1:1.

2. The expression “Let us make” in Genesis 1:26.

3. The priestly benediction, in Numbers 6:24 - Numbers 6:27.

4. The Tersanctus or Trisagion, in Isaiah 6:3 and Revelation 4:8.

5. The formula of baptism in Matthew 28:19.

6. The Apostolic benediction in 2 Corinthians 13:14.

V. ILLUSTRATIONS OF THE TRINITY The trinity is purely a matter of revelation.
Moreover, it is a profound mystery. Analogies to it in nature there are none,
for it is above finite experience and human reason, though not contrary thereto.
“All attempts therefore,” says Dr. Farr, “to represent it are in vain, and while
illustrations are sometimes useful in overcoming objections, it is unwise to
press them too far.” The following illustrations have been suggested:

1. The fountain, stream, and river.

2. The cloud, rain, and rising mist.

3. Color, shape, and size.

4. The actinic, luminiferous, and calorific elements in the ray of light.

5. The three infinite dimensions of space.

6. The union of intellect, sensibility, and will in personality.

7. The thinker, the thought, and the relation between them.

8. The thought, the breath, and the uttered word.

9. The three angles of a triangle.

10. The spirit, soul and body in man.

11. The legislative, judicial and executive functions of government.

NOTE: Of these the tenth in order would seem to be the best.

TOPIC FOUR: THE ATTRIBUTES OF GOD I. DEFINITION OF ATTRIBUTE An Attribute may be
defined as an essential, permanent and distinguishing quality or characteristic,
which may be affirmed of a subject; as, the color and fragrance of a rose. NOTE:
In thought an attribute is separable from its subject, but not so in experience;
thus, we can think of the color or fragrance of a rose as an abstract quality,
apart from the substance of the rose, but we could not take the color or
fragrance away from the rose without thereby losing the rose.

II. DEFINITION OF DIVINE ATTRIBUTES The Divine Attributes are those essential,
permanent, and distinguishing characteristics, which may be affirmed of the
Triune God.

NOTE: The divine attributes may be considered by themselves, but they
essentially inhere in God, in the sense that if we were to take them away from
God we should thereby lose God Himself.

III. BASIS OF CLASSIFICATION This should be on the ground of that which is
determinative in the subject. In God this is Personality.

NOTE: Theologians are not in agreement as to the classification or number of the
divine attributes. Some include as attributes everything which may be predicated
of God from the light of nature, the deduction of reason, and the revelation of
Scripture. The alphabet could be exhausted more than once in this way.

Dr. Strong makes two great classes: the Absolute, or Immanent, and the Relative,
or Transitive attributes.

- The first class involve the mutual relations of the Godhead, as life,
personality, self-existence, immutability, unity, truth, love, holiness.

- The second class involve God’s relations to the universe, as eternity,
immensity, omnipresence, omniscience, omnipotence, veracity and faithfulness,
mercy and goodness, justice and holiness.

IV. THE DIVINE ATTRIBUTES There are three divine attributes corresponding to the
three essential elements of personality.

- The three essential elements of personality are: Intellect, Sensibility, and
Will.

- The three divine attributes are: Omniscience, Goodness, or Benevolence, and
Omnipotence. A. Omniscience—Infinity of knowledge.

(The word omniscience comes from two Latin words, viz: omnis signifying all, and
scientia signifying knowledge). The following passages of Scripture reveal and
prove the omniscience of God: 1 Samuel 16:7; 1 Kings 8:39; 1 Chronicles 28:9; 2
Chronicles 16:9; Job 26:6; Job 28:23, Job 28:24; Job 34:22, Job 34:25; Job
37:16; Job 42:2; Psalms 44:1-26; Psalms 43:1-5; Psalms 42:1-11; Psalms 41:1-13;
Psalms 40:1-17; Psalms 39:1-13; Psalms 38:1-22; Psalms 37:1-40; Psalms 36:1-12;
Psalms 35:1-28; Psalms 34:1-22; Psalms 33:1-22; Psalms 32:1-11; Psalms 31:1-24;
Psalms 30:1-12; Psalms 29:1-11; Psalms 28:1-9; Psalms 27:1-14; Psalms 26:1-12;
Psalms 25:1-22; Psalms 24:1-10; Psalms 23:1-6; Psalms 22:1-31; Psalms 21:1-13;
Psalms 94:11; Psalms 103:14; Psalms 119:168; Psalms 139:1-24 (whole psalm);
Psalms 147:4; Proverbs 3:19, Proverbs 3:20; Proverbs 5:21; Proverbs 16:2;
Proverbs 24:12; Isaiah 29:15; Isaiah 40:13, Isaiah 40:14, Isaiah 40:27, Isaiah
40:28; Isaiah 41:4; Isaiah 42:9; Isaiah 44:7; Isaiah 45:4; Isaiah 46:10; Isaiah
48:5, Isaiah 48:6; Jeremiah 17:10; Jeremiah 23:24; Jeremiah 32:19; Jeremiah
51:15; Ezekiel 11:5; Daniel 2:20, Daniel 2:22, Daniel 2:28; Amos 4:13; Amos 9:2
- Amos 9:4; Matthew 6:4, Matthew 6:18, Matthew 6:32; Matthew 10:29, Matthew
10:30; Acts 1:24; Acts 2:23; Romans 8:27 - Romans 8:29; Romans 11:33, Romans
11:34; 1 Corinthians 3:20; 1 Thessalonians 2:4; 2 Timothy 2:19; Hebrews 4:13; 1
John 3:20.

NOTE: I. Calvin defined omniscience as “that attribute whereby God knows Himself
and all other things in one eternal and most simple act.”

NOTE: 2. Wisdom may be classed under omniscience. It is that whereby God
produces the best possible results by the best possible means.

B. Goodness, or Benevolences—Infinity of feeling.

Dr. Farr says: “Benevolence means that God desires the welfare of His creatures
with a desire that is supremely powerful and pure.” Of the divine goodness, or
benevolence, there are five modes or manifestations:

1. Holiness, or Righteousness.

Fundamentally and Scripturally, holiness and righteousness are the same. By many
this is made to be the essential attribute of God. It is not altogether easy to
define divine holiness. Thus Oehler, contrasting it with glory, says: “Holiness
is glory concealed; glory is holiness revealed.” But this is a description, not
a definition. Dr. Strong says: “Holiness is selfaffirming purity. In virtue of
this attribute of His nature, God eternally wills and maintains His own moral
excellence. In this definition are contained three elements: first, purity;
secondly, purity willing; thirdly, purity willing itself.” Dr. Clarke says:
“Holiness is the fulness of the glorious goodness of God, consistently held as
the principle of His own action, and the standard for His creatures.” The
following passages reveal and prove the holiness of God: Exodus 15:11; Leviticus
11:44; Deuteronomy 32:4; Joshua 24:19; 1 Samuel 2:2; 1 Samuel 6:20; Job 6:10;
Job 34:10; Psalms 11:7; Psalms 22:3; Psalms 30:4; Psalms 47:8; Psalms 60:6;
Psalms 89:35; Psalms 99:5;Isaiah 5:16; Isaiah 6:3; Isaiah 43:14, Isaiah 43:15;
Isaiah 47:4; Isaiah 49:7; Isaiah 57:15; Hosea 11:9; Habakkuk 1:12; Matthew 5:48;
Luke 1:49; John 17:11; 1 Peter 1:15, 1 Peter 1:16; 1 John 1:5; 1 John 2:20;
Revelation 4:8; Revelation 6:10; Revelation 15:4.

2. Justice.

Justice has been called transitive holiness; that is, holiness dealing with
moral beings. The term righteousness is frequently employed in this sense. Thus,
someone has said, “Justice is the execution of righteousness.”

Dr. Strong says: “By justice and righteousness we mean the transitive holiness
of God, in virtue of which His treatment of His creatures conforms to the purity
of His nature, righteousness demanding from all moral beings conformity to the
moral perfection of God, and justice visiting nonconformity to that perfection
with penal loss and suffering.” The divine justice is both individual and
public, that is, it is visited upon an individual for his private sins and upon
a nation or a people for their corporate sins: Matthew 22:12 - Matthew 22:14;
Matthew 25:2 - Matthew 25:12; Amos 1:1 - Amos 1:15; Matthew 11:20 - Matthew
11:24; Revelation 20:11 - Revelation 20:15. The following passages reveal and
prove the justice of God: Genesis 18:23 - Genesis 18:33; Deuteronomy 10:17; 324;
Joshua 24:19; 1 Samuel 2:3; Job 37:23; Psalms 11:4, Psalms 11:7; Psalms 19:9;
Psalms 33:5; Psalms 62:12; Psalms 84:11; Psalms 96:13; Psalms 103:6; Psalms
129:4; Isaiah 30:1-33; Jeremiah 9:24; Ezekiel 33:7 - Ezekiel 33:19; Acts 17:31;
Romans 1:32; Romans 2:2 - Romans 2:16; Romans 11:22; 2 Thessalonians 1:5 - 2
Thessalonians 1:9; Hebrews 6:10; Hebrews 12:22, Hebrews 12:23, Hebrews 12:29; 1
Peter 1:17; 2 Peter 2:9; 1 John 1:9; Jude 1:6; Revelation 11:18; Revelation 16:5
- Revelation 16:7; Revelation 19:2.

3. Mercy.

Mercy has been defined as that “eternal principle of God’s nature which leads
Him to seek the temporal good and eternal salvation of those who have opposed
themselves to His will, even at the cost of infinite self-sacrifice.”

Dr. Farr says:

- “The grace of God is His benevolence exercised toward the guilty or
undeserving.

- “The mercy of God is His benevolence exercised toward the miserable as well as
guilty.

- “The patience of God is His benevolence exercised in forbearing to punish the
guilty without delay.

- “The wisdom of God is His omniscience guided by His benevolence in securing
the best ends by the best means.” The following passages reveal and prove the
mercy of God: Genesis 18:26 - Genesis 18:32; Exodus 15:13; Exodus 20:2, Exodus
20:6; Exodus 22:27; Exodus 33:19; Numbers 14:18 - Numbers 14:20; Deuteronomy
7:9; 1 Kings 8:23; 1 Chronicles 16:34; Nehemiah 9:17, Nehemiah 9:27 - Nehemiah
9:31; Job 33:14 - Job 33:30; Psalms 25:6; Psalms 36:5; Psalms 62:12; Psalms
69:16; Psalms 103:3 - Psalms 103:17; Isaiah 55:7 - Isaiah 55:9; Jeremiah 33:8 -
Jeremiah 33:11; Lamentations 3:22 - Lamentations 3:33; Daniel 9:4; Joel 2:13;
Jonah 4:2; Matthew 18:11 - Matthew 18:14; Luke 1:50, Luke 1:77, Luke 1:78; Acts
3:19; Ephesians 2:4; 1 Timothy 1:13; Hebrews 4:16; Hebrews 8:12; James 2:13;
James 5:11; 1 Peter 1:3; 2 Peter 3:9.

4. Love. Like holiness, many believe love to be the central attribute of God. It
is indeed of the very essence of His being: 1 John 4:16.

Dr. Strong makes love a composite of mercy and goodness, defining the latter
thus:

“Goodness is the eternal principle of God’s nature which leads Him to
communicate of His own life and blessedness to those who are like Him in moral
character. Goodness, therefore, is nearly identical with the love of
complacency; mercy, with the love of benevolence.” The author quotes these
passages: Romans 2:4; Titus 3:4; Matthew 5:44, Matthew 5:45; John 3:16; 2 Peter
1:3; Romans 8:32; 1 John 4:10. The following passages, in addition, reveal and
prove the love of God: Deuteronomy 4:37; Deuteronomy 7:7, Deuteronomy 7:8,
Deuteronomy 7:13; Deuteronomy 33:3; Job 7:17; Psalms 42:8; Psalms 63:3; Psalms
103:13; Psalms 146:8; Isaiah 43:4; Jeremiah 31:3; Hosea 11:1; Malachi 1:2; John
3:16; John 14:21; John 16:27; John 17:23, John 17:26; Romans 1:7; Romans 5:8;
Galatians 2:20; Ephesians 2:4; Hebrews 12:6; 1 John 3:1; 1 John 4:8 - 1 John
4:16; Jude 1:20, Jude 1:21.

5. Truth. The divine truthfulness takes two forms, namely, veracity and
faithfulness.

Dr. Strong says: “By veracity and faithfulness we mean the transitive (that is,
active) truth of God in its twofold relation to His creatures in general and to
His redeemed people in particular . . . In virtue of His veracity, all His
revelations to creatures consist with His essential being and with each other.
In virtue of His faithfulness, He fulfils all His promises to His people,
whether expressed in words or implied in the constitution He has given them.”
The author quotes these passages: Psalms 138:2; John 3:33; Romans 3:4; Romans
1:25; John 14:17; 1 John 5:6; 1 Corinthians 1:9; 1 Thessalonians 5:24; 1 Peter
4:19; 2 Corinthians 1:20; Numbers 23:19; Titus 1:2; Hebrews 6:18; 1 John 1:9;
Psalms 84:11; Psalms 91:4; Matthew 6:33; 1 Corinthians 2:9 (the order is that of
Dr. Strong). The following passages in addition reveal and prove the veracity of
God: Deuteronomy 32:4; 1 Samuel 15:29; Psalms 25:10; Psalms 33:4; Psalms 43:3;
Psalms 100:5; Isaiah 25:1; Jeremiah 10:10; John 17:17; Titus 1:2. The following
passages, in addition, reveal and prove the faithfulness of God: Genesis 9:16;
Genesis 28:15; Deuteronomy 7:8, Deuteronomy 7:9; 1 Kings 8:23, 1 Kings 8:24, 1
Kings 8:56; Psalms 36:5; Psalms 89:1; Psalms 92:1, Psalms 92:2; Isaiah 42:16;
Isaiah 51:6; Jeremiah 29:10; Jeremiah 33:14; Hebrews 6:10 - Hebrews 6:19;
Hebrews 10:23; 2 Peter 3:9; 1 John 1:9.

C. Omnipotence—Infinity of Power.

(The word omnipotent comes from two Latin words, viz: omnis signifying all, and
potentia or Potens signifying power). The following passages reveal and prove
the omnipotence of God: Genesis 17:1; Genesis 18:14; Job 42:2; Isaiah 26:4;
Matthew 19:26; Luke 1:37; Acts 26:8; Revelation 19:6; 31:22. NOTE: “The
omnipotence of God must be explained in such wise as not to contradict either
the nature of God or the nature of things. It is morally impossible for God to
lie or to die, and is naturally impossible for God to make two parallel lines
meet, or to create two mountains without a valley between them” (Farr).

TOPIC FIVE: THE PERFECTIONS OF GOD

There are several modes of the divine existence, usually classed as divine
attributes, which are better regarded as divine perfections. They are:
spirituality, unity, independence, immutability, eternity, and omnipresence.

I. SPIRITUALITY

Like personality, spirituality is fundamental to the Being of God: John 4:24. It
is not an attribute but rather a mode of God’s complete and tripartite
existence. Says Dr. Farr: “God is something more than a condition of being like
space or time. He acts as well as exists. He is an Agent, an Actor, a Living
Being, and Spirit Life: John 6:63; Genesis 1:3; Psalms 139:7; John 4:24; Exodus
20:4; Isaiah 40:26; Romans 1:20; Colossians 1:15; 1 Timothy 1:17. In Psalms
139:7 and John 4:24, God’s omnipresence seems to be accounted for by His
spirituality. Matter presupposes the existence of space as a condition of its
existence, but spirit does not. There is no evidence that spirit fills any part
of space, or that the Infinite Spirit is dependent on space.”

II. UNITY

There is but one God. The trinity must be held in harmony with the singleness of
the divine essence or substance: Deuteronomy 6:4; 2 Samuel 7:22; Psalms 86:10;
Isaiah 43:10; Matthew 19:17; 1 Corinthians 8:6; Galatians 3:20; 1 Timothy 2:5.

III. INDEPENDENCE Independence may be affirmed of God with respect to four
things:

1. His existence, which is underived and absolute: Exodus 3:14; John 5:26.

2. His knowledge: Hebrews 4:13.

3. His action: Genesis 1:1; Acts 17:24.

4. His happiness: Ephesians 1:3; 1 Timothy 6:15, 1 Timothy 6:16.

IV. IMMUTABILITY

Immutability means unchangeableness. “God always remains what He is without
development or change. He cannot change for the better, because He is best; nor
for the worse, because He would thereby cease to be perfect” (Farr): Psalms
102:27; Isaiah 40:28; Malachi 3:6; James 1:17; Hebrews 1:12.

V. ETERNITY

Eternity means existence without beginning or end: Psalms 90:2. See also
Deuteronomy 32:40; Isaiah 41:4; 1 Timothy 1:17; 2 Peter 3:8; Revelation 10:6.
“Some suppose that the idea of timeless being is also involved in the word (i.
e., eternity). It seems implied in John 3:13, John 8:58, and James I:17, and
existence in time also seems inseparable from imperfections and limitations.”

He continues: “On the other hand, the Scriptures generally speak of God as if
His life were divisible into periods of past and future, and our minds are
unable to conceive of real existence independent of time. Eternity is infinity
in duration” (Farr).

VI. OMNIPRESENCE

“The Scriptures represent God as filling immensity. He is present everywhere and
there is no point in the universe where He is not” (Farr). God is omnipresent
both in His works and in His personality: 1 Kings 8:23; 2 Chronicles 6:18;
Isaiah 43:2; Isaiah 66:1; Jeremiah 23:24; Amos 9:2; Psalms 139:7 - Psalms
139:12; Acts 17:27, Acts 17:28; Matthew 28:20.

NOTE: The atheist wrote, “God is nowhere.” But his little daughter read it, “God
is now here.” And it converted him. The omnipresence of God must be held in
harmony with His transcendence and immanence.

- Divine transcendence means that God is above His works;

- Divine immanence means that He is within them.

Again, immanence must be distinguished from pantheism. One who holds to the
divine immanence separates God from His works; but the pantheist identifies God
with His works.

TOPIC SIX: THE NAMES OF GOD In our modern occidental life, proper names,
particularly names of persons, have no special significance, except perhaps
Indian names and those of some other primitive tribes. But in the ancient East
(and to some extent in the modern East) it was otherwise. In the Bible, proper
names are invested with peculiar significance.

- The Lord appears unto Jacob, and he calls the place “Bethel,” “the house of
God”: Genesis 28:16 - Genesis 28:19.

- Rachel dies and calls her son “Benoni,” “the son of my sorrow”: Genesis 35:18.
Again, the same person or place often had two names.

- The ancient name of Bethel was Luz, signifying “almond tree.”

- Jacob called Benoni, Benjamin, meaning “son of my right hand”: Genesis 28:19;
Genesis 35:18. In His names God reveals His character and His manifold relations
to His creatures. New crises or peculiar needs among His people called forth
fresh names; and there can be no emergency among believers to which some name of
God does not apply. “Even human nature and sin but evoke new and fuller
revelations of the divine fulness.” The principal names of God are nine, falling
into three classes of three names each and suggesting, many think, the trinity.

FIRST There are three primary names: God, LORD, and Lord.

I. God The Hebrew is El, Elah, or Elohim. See Genesis 1:11. El means strength or
the Strong One. Alah, the verb from which Elah and Elohim come, means to bind
oneself by an oath, i. e., faithfulness. Elohim is a plural noun with singular
meaning; in it the trinity is latent. See Genesis 1:26, Genesis 1:27; Genesis
3:22.

II. LORD The Hebrew is Yahwe, English form Jehovah. See Genesis 2:4 where Yahwe
Elohim occurs.

Yahwe comes from the verb havah signifying both to be and to become, and means
“the selfexistent One who reveals Himself,” or, “the Coming One.” See Exodus
3:13 - - Exodus 3:17. Also Genesis 4:16.

- Elohim is the creation name of God;

- Yahwe the covenant-keeping or redemptive name.

Accordingly, Elohim occurs in Genesis 1:1-31 and Yahwe in Genesis 2:1-25. LORD,
representing Yahwe, is printed in capitals.

NOTE: Jehovah is a hybrid word, composed of the consonants of the
unpronounceable sacred name represented by Yahwe and the vowels of the Hebrew
word for master.

III. Lord The Hebrew is Adon or Adonai. See Genesis 15:2. Adonai, master, is
applied to both God and man; when applied to man it is written with a small
letter l. Adonai means master, or husband.

See Genesis 24:9, Genesis 24:10, Genesis 24:12; Genesis 18:12. To us Christ is
both Master and Husband. See Hosea 21:6, 20; John 13:13; 2 Corinthians 11:2, 2
Corinthians 11:3.

SECOND

There are three names compounded with El: Almighty God, Most High, or Most High
God, and Everlasting God. I. Almighty God The Hebrew is El Shaddai. See Genesis
17:1. El signifies, of course, the Strong One. The meaning of Shaddai is
uncertain. “The God who is enough,” “the All-sufficient One,” “the Allbountiful
One” have been suggested. It is quite probable that Shaddai comes from the
Hebrew noun shad signifying breast, and “invariably used in Scripture for a
woman’s breast”: Genesis 49:25; Job 3:12; Psalms 22:9; Song of Song of Solomon
1:13; 4-5; Song of Solomon 7:3, Song of Solomon 7:7, Song of Solomon 7:8; Song
of Solomon 8:1, Song of Solomon 8:8, Song of Solomon 8:10; Isaiah 28:9; Ezekiel
16:7.

“Shaddai therefore means primarily ‘the breasted.’ God is Shaddai because He is
the Nourisher, the Strength-giver and so, in a secondary sense, the Satisfier,
who pours Himself into believing lives. As a fretful, unsatisfied babe is not
only strengthened and nourished from the mother’s breast, but also is quieted,
rested, and satisfied, so El Shaddai is that name of God which sets Him forth as
the Strength-giver and Satisfier of His people.”

Both fruitfulness and chastening are in this word: Genesis 17:1 - Genesis 17:8;
Genesis 28:3, Genesis 28:4; Hebrews 11:12; Ruth 1:20; John 15:2; Hebrews 12:10.

II. Most High or Most High God The Hebrew is El Elyon, Elyon signifying highest
See Genesis 14:17 - Genesis 14:24. The distinctive meaning of the name is given
in verse 19, “the most high God, possessor of heaven and earth.” El Elyon seems
to be the name of God known by and in reference to the Gentile nations:
Deuteronomy 32:8; Daniel 3:26; Daniel 4:17, Daniel 4:24, Daniel 4:25, Daniel
4:32; Daniel 5:18, Daniel 5:21; see also Isaiah 14:13, Isaiah 14:14; Matthew
28:18; 2 Samuel 22:14, 2 Samuel 22:15Psalms 9:2 - Psalms 9:5; Psalms 21:7;
47-2-45 57-2, Psalms 47:3Psalms 47:5 82-6 Psalms 47:8; Psalms 83:18; Psalms 91:1
- Psalms 91:12.

III. Everlasting God The Hebrew is El Olam. See Genesis 21:33. Olan expresses
eternal duration: Psalms 90:2. It is the equivalent of the Greek axon,
signifying age or dispensation. Olam also expresses the idea of secrecy or
hidingness. “The Everlasting God is therefore that name of Deity in virtue of
which He is the God whose wisdom has divided all time and eternity into the
mystery of successive ages or dispensations. It is not merely that He is
everlasting, but that He is God over everlasting things”: Ephesians 1:9,
Ephesians 1:10; Ephesians 3:3 - Ephesians 3:6.

THIRD There are three names compounded with Yahwe: LORD God, Lord LORD, and LORD
of Hosts.

I. LORD God The Hebrew is Yahwe Elohim. See Genesis 2:4. This divine name is
used, first, of God’s relationship to man: - As Creator, Genesis 2:7 - Genesis
2:15;

- As Master, Genesis 2:16, Genesis 2:17;

- As Ruler, Genesis 2:18 - Genesis 2:24; Genesis 3:14 - Genesis 3:19, Genesis
3:22 - Genesis 3:24;

- As Redeemer, Genesis 3:8 - Genesis 3:15, Genesis 3:21. And second, of God’s
relationship to Israel, Genesis 24:7; Exodus 3:15, Exodus 3:18; Deuteronomy
12:1.

II. Lord LORD The Hebrew is Adonai Yahwe. See Genesis 15:2. This compound name
emphasizes the first part rather than the second part, that is, the thought of
Master: Genesis 15:1, Genesis 15:8; Deuteronomy 3:24; Deuteronomy 9:26; Joshua
7:7.

III. LORD of Hosts The Hebrew is Yahwe Sabaoth. See 1 Samuel 1:3. Sabaoth
signifies host or hosts. The word occurs with special reference to warfare or
service. It is used of Jehovah as manifesting His power and glory: Psalms 24:10.
It occurs in the Old Testament mostly in the crises of Israel’s need. Thus, in
his extremity the psalmist cries out, “The Lord of hosts is with us; the God of
Jacob is our refuge”: Psalms 46:7, Psalms 46:11. By hosts, “primarily the angels
are meant, but the name gathers into itself the idea of all divine or heavenly
power as available for the needs of God’s people.”

Yahwe is compounded with seven names or words, thus:

1. Jehovah-jireh, “the LORD will provide”: Genesis 22:13, Genesis 22:14.

2. Jehovah-rapha, “the LORD that healeth”: Exodus 15:26.

3. Jehovah-nissi, “the LORD our banner”: Exodus I7-8-I5- 4. Jehovah-shalom, “the
LORD our peace,” or “the LORD send peace”: Judges 6:24.

5. Jehovah-ro’i, “the LORD my shepherd”: Psalms 23:1-6.

6. Jehovah-tsidkenu, “the LORD our righteousness”: Jeremiah 23:6.

7. Jehovah-shammah, “the LORD is present”: Ezekiel 48:35.

THEOLOGY PART TWO. THE WORKS OF GOD TOPIC ONE: THE DECREES OF GOD

I. DEFINITION The Decrees of God comprehend His eternal purpose which is worked
out in time through the various ages or dispensations: Romans 8:28; Ephesians
1:11; Ephesians 3:11. In 1 Timothy 1:17 Christ is called (lit. Greek) the King
of the ages. Strong thus defines: “By the decrees of God we mean that eternal
plan by which God has rendered certain all the events of the universe, past,
present, and future.”

II. EXTENT The divine decrees include creation, providence, and redemption. More
particularly, they may be classified into two divisions, namely: first, decrees
concerning nature—creation and preservation; and second, decrees concerning
moral beings—providence and redemption, including grace.

NOTE: To our view the decrees are many, because they are worked out successively
in time; but in their nature and from the divine standpoint they are one. What a
plan is to an architect, that, so to speak, the decrees are to God.

III. SCRIPTURE PROOF

Taking a comprehensive view, we may say that the Scriptures teach that all
things, both great and small are included within the divine decrees: Isaiah
14:26, Isaiah 14:27 46:10, Isaiah 14:11; Daniel 4:35; Ephesians 1:11. But to
particularize:

1. The stability of the physical universe: Psalms 119:89 - Psalms 119:91.

2. The outward circumstances of nations: Acts 17:26.

3. The length of human life: Job 14:5.

4. The mode of our death: John 21:19.

5. The free acts of men, both good acts and evil acts: Isaiah 44:28; Ephesians
2:10; Genesis 50:20; 1 Kings 12:15Luke 22:22; Acts 2:23; Acts 4:27, Acts 4:28;
Romans 9:17; 1 Peter 2:8; Revelation 17:17.

6. The salvation of believers: 1 Corinthians 2:7; Ephesians 1:3, Ephesians 1:10,
Ephesians 1:11.

7. The establishment of Christ’s kingdom: Psalms 2:7, Psalms 2:8; 1 Corinthians
15:23.

8. The work of Christ and His people in establishing it: Php 2:12, Php 2:13;
Revelation 5:7.

NOTE: 1. The divine decrees are in harmony with God’s foreknowledge, wisdom,
immutability, and benevolence. “A universe without decrees would be as
irrational and appalling as would be an express train driving on in the darkness
without headlight or engineer, and with no certainty that the next moment it
might not plunge into the abyss” (A. J. Gordon).

NOTE: 2. Objections are raised to the decrees:

1. That they are inconsistent with the free moral agency of man. But the same
objection may be made to the divine foreknowledge. Moreover, it confounds the
decrees with their execution—quite a different thing. 2. That they take away all
motive for human exertion. But the decrees are not fatalistic; and they were
framed, we may believe, in full view of man’s cooperation in their execution.

3. That they make God the author of sin. This is true in a permissive sense.
However, God is not the author of sin, but the author of beings who are
themselves the authors of sin. Ingersoll asked, “Why did God create the devil?”
This answer was given him: “God did not create the devil—it was the devil who
made the devil. God made a holy and free spirit who abused his liberty, himself
created sin, and so made himself a devil.”

Says Dr. Strong: “There are four questions which neither Scripture nor reason
enables us completely to solve and to which we may safely say that only the
higher knowledge of the future state will furnish the answers.

These questions are:

- First, how can a holy God permit moral evil?

- Second, how could a being created pure ever fall?

- Third, how can we be responsible for inborn depravity?

- Fourth, how could Christ justly suffer? The first of these questions now
confronts us. A complete theodicy (theos, God, and dike, justice) would be a
vindication of the justice of God in permitting the natural and moral evil that
exists under His government. While a complete theodicy is beyond our powers, we
throw some light upon God’s permission of moral evil by considering:

(1) that freedom of will is necessary to virtue;

(2) that God suffers from sin more than does the sinner;

(3) that, with the permission of sin, God provided a redemption;

(4) that God will eventually overrule all evil for good.”

IV. PRACTICAL BEARINGS The doctrine of the divine decrees has practical
bearings:

1. It inspires humility in the believer in the presence of God’s sovereignty.

2. It teaches confidence in Him who works all things together for good to them
that love God.

3. It warns the impenitent sinner that his punishment, though it be long
delayed, will surely overtake him.

4. It invites the sinner to make his peace with God before it is too late.

NOTE: This doctrine of the divine decrees is often a stumblingblock to the
beginner in the

Christian life, because it is full of intellectual difficulties. But it proves
to be of great comfort to the mature believer, particularly in times of trial
and bereavement: Romans 8:28. Here Arminians pray like Calvinists and Calvinists
preach like Arminians, and both sing alike.

TOPIC TWO: CREATION

I. DEFINITION

Creation may be defined as “that free act of the triune God by which in the
beginning and for His own glory He made, without the use of preexisting
material, the whole visible and invisible universe” (Strong).

NOTE: The popular definition of creation as “production out of nothing” is open
to objection: nothing is not a substance, nor an object of thought, nor a source
of being. The better expression is “without the use of preexisting material.”

II. PROOF Scripture proof of creation is both direct and indirect:

1. Direct. This is found in two striking passages, viz: Genesis 1:1 and Hebrews
11:3. a. Genesis 1:1. The Hebrew verb translated “created” is bara, which is
found three times in chapter 1, viz: verse 1, of matter; verse 21, of animal
life; and verses 26 and 27, of human life. This shows that there is an
impassable gulf between plant life and animal life on the one hand, and between
animal life and human life on the other hand.

NOTE: The Hebrew verb bara is to be distinguished from two other Hebrew verbs,
viz: asah, to make, and yatsar, to form. Bara is used in Genesis 1:1 and asah in
Genesis 2:4 of the creation of the heaven and earth. Of earth, both yatsar and
asah are used in Isaiah 45:18. In regard to man, in Genesis 1:27 we find bara;
in Genesis 1:26 and 9:6, asah; and in Genesis 2:7, yatsar. In Isaiah 43:7 all
three are found in the same verse: “whom I have bara for my glory, I have
yatsar, yea, I have asah him.” In Isaiah 45:12, “asah the earth, and bara man
upon it”; but in Genesis 1:1 we read: “God bara the earth,” and in 9:6 “asah
man.” Isaiah 44:2—”the Lord that asah thee (i. e. man) and yatsar thee”; but in
Genesis 1:27 God “bara man.” Genesis 5:2—”male and female bara He them.”

Genesis 2:22—”the rib asah He a woman”; Genesis 2:7—”He yatsar man”; i. e. bara
male and female, yet, asah the woman and yatsar the man. Asah is not always used
for transform: Isaiah 41:20—”fir tree, pine, box-tree” in nature —bara; Psalms
51:10—”bara in me a clean heart”; Isaiah 65:18— God “bara Jerusalem into
rejoicing.” This somewhat interchangeable use of these three verbs has led some
to state that bara does not mean to create. But as Dr. Strong says, “If bara
does not signify absolute creation, no word exists in the Hebrew language that
can express this idea.” b. Hebrews 11:3. This passage teaches that “the world
was not made out of sensible and preexisting material, but by the direct fiat of
omnipotence” (Strong). The following passages may also be consulted:

Exodus 34:10; Numbers 16:30; Isaiah 4:5; Isaiah 41:20; Isaiah 45:7, Isaiah 45:8;
Isaiah 57:19; Isaiah 65:17; Jeremiah 31:22; Romans 4:17; 1 Corinthians 1:30; 2
Corinthians 4:6; Colossians 1:16, Colossians 1:17.

2. Indirect. This is found in many passages: a. The past duration of the world
is limited: Mark 13-19; John 17:5; Ephesians 1:4. b. Each of the persons of the
Godhead existed before the world began to be: Psalms 90:2; Proverbs 8:23; John
1:1 ; Colossians 1:17; Hebrews 9:14.

III. AUTHOR

God is the author of creation, acting through the twofold agency of the Word and
the Spirit. More particularly the work of creation is ascribed to each of the
three persons of the trinity:

1. The Father: Genesis 1:1; 1 Corinthians 8:6; Ephesians 3:9.

2. The Son: John 1:3; 1 Corinthians 8:6; Hebrews 1:2; Hebrews 11:3; Colossians
1:16.

3. The Spirit: Genesis 1:2; Job 26:13; Job 33:4.

NOTE: In every work of God there is an agency of the Father, Son, and Spirit.
Thus in creation the Father conceives, the Son executes, and the Spirit brings
to completion. The illustration may be used of the architect planning, the
builder erecting, and the decorator furnishing the interior of a house. In
Genesis 1:1 - Genesis 1:3 we have the trinity: God the Father in verse 1; God
the Spirit in verse 2; and God the Son in verse 3—”And God said” (Christ the
spoken word; see John 1:1 and Hebrews 11:3).

IV. SPHERES OF CREATION There are seven spheres of creation: 7 1. Angelic host:
Colossians 1:16.

2. Universe of matter: Genesis 1:1-31; on 1st, 2nd, and 4th days.

3. Vegetation: Genesis 1:1-31; on 3rd day.

4. Fish: Genesis 1:1-31; on 5th day.

5. Fowl: Genesis 1:1-31; on 5th day.

6. Animals—beast, cattle, reptile: Genesis 1:1-31; on 6th day.

7. Man: Genesis 1:1-31; on 6th day. NOTE: Three interesting topics may be
briefly noted:

First, the agreement between science and revelation. As to the order of
creation, there is entire agreement, though the account of creation in Genesis
1:1-31 and 2 is in popular language. For example, light before the sun,
inorganic matter before organic life, invertebrates before vertebrates, animals
before man, etc. As to the time of creation, some scientists estimate 10,000
years; others 10,000,000 years. As to the creation of man, there is no good
reason for putting it earlier than our accepted chronology, i. e., about B. C.
4,000 years.

Second, the meaning of the word “day” in Genesis 1:1-31. Two views are held,
viz: that of 24 hours and that of an indefinite period. Both views seem to be
sustained by Scripture. As to the latter, see Genesis 1:5—a day before there was
a sun; 1:8—evening and morning being a day; 2:2—a day that has not yet ended;
2:4; Isaiah 2:12; Zechariah 14:7; 2 Peter 3:8.

Third, the method of interpretation. We reject the allegorical or mythical view
and accept the literal view—the hyper-literal view. In other words, we accept
without question the historicity of the early chapters of Genesis.

V. PURPOSE IN CREATION Scripture reveals a fourfold divine purpose in creation:

1. In God Himself: Proverbs 16:4; Romans 11:36; Colossians 1:16.

2. In His own will and pleasure: Ephesians 1:5, Ephesians 1:6, Ephesians 1:9;
Revelation 4:11.

3. In His own glory: Isaiah 43:7; Isaiah 60:21; Isaiah 61:3; Luke 2:14.

4. In the making known of His power, wisdom, and holy name: Psalms 19:1;
Ephesians 3:9, Ephesians 3:10.

SUMMARY: “God’s supreme end in creation is nothing outside of Himself, but is
His own glory— in the revelation in and through creatures of the infinite
perfection of His own being” (Strong).

TOPIC THREE: PRESERVATION

I. DEFINITION

Preservation may be defined as “that continuous agency of God by which He
maintains in existence the things He has created together with the properties
and powers with which He has endowed them’ (Strong).

NOTE: Creation has to do with the origin of things; preservation with their
continuance.

II. PROOF The following passages reveal and prove the divine preservation:
Nehemiah 9:6; Psalms 36:6; Psalms 145:20; Acts 17:28; Colossians 1:17; Hebrews
1:2, Hebrews 1:3. NOTE: Psalms 105:1-45 has been called “a long hymn to the
preserving power of God, who keeps alive all the creatures of the deep, both
small and great.”

III. METHOD How is preservation maintained? There are three views:

1. Deism.

“This view represents the universe as a self-sustained mechanism, from which God
withdrew as soon as He had created it, and which He left to a process of
self-development” (Strong). The illustration may be used of a clock, which one
winds up and then lets it run of itself. The chief objection to this view is
that logically it denies in full God’s interposition in His universe, in the
introduction of life, in incarnation, in regeneration, in history, in all
providential occurrences, and in answers to prayer.

2. Continuous Creation.

“This view regards the universe as from moment to moment the result of a new
creation” (Strong). The main objections to this view are:

(1) it denies the testimony of consciousness as to the sway of natural law;

(2) it exalts God’s omnipotence at the expense of His truth, love, and holiness;

(3) it denies our own objective personal existence and thus destroys all
responsibility for moral act.

3. Divine Power Operating through Natural Forces. This view, which we hold to be
the true one, may be thus stated: Though God has established an order of natural
forces, yet He exercises a special and continuous activity in the upholding of
the universe with its powers. This activity is the activity of Christ, who is
the mediating agent in preservation as well as in creation: Hebrews 1:3. This
passage gives warrant for the view that natural law is only another name for the
exercise of God’s personal will.

TOPIC FOUR: PROVIDENCE

I. DEFINITION

Providence may be defined as “that continuous agency of God by which He makes
all the events of the physical and moral universe fulfil the original design
with which He created it” (Strong). NOTE: While creation has to do with the
beginning of things and preservation with their continuance, providence has to
do with their development and fruition. Or, creation concerns the existence,
preservation the maintenance, and providence the care and control of all things.
Providence here means both prevision, foreseeing, and provision, forecaring.

II. PROOF The Scriptures bear witness to:

1. A general providential government and control: a. Over the universe at large:
Psalms 103:19; Daniel 4:35; Ephesians 1:11. b. Over the physical world: Job
37:5, Job 37:10; Psalms 104:14; Psalms 135:6, Psalms 135:7; Matthew 5:45;
Matthew 6:30. c. Over the brute creation: Psalms 104:21, Psalms 104:28; Matthew
6:26; Matthew 10:29. d. Over the affairs of nations: Job 12:23; Psa-22:28; 66:7;
Acts 17:26. e. Over man’s birth and lot in life: 1 Samuel 16:1; Psalms 139:16;
Isaiah 45:5; Jeremiah 1:5; Galatians 1:15, Galatians 1:16. f. Over the outward
successes and failures of men’s lives: Psalms 75:6, Psalms 75:7; Luke 1:52. g.
Over things seemingly accidental and insignificant: Proverbs 16:33; Matthew
10:30. h. In the protection of the righteous: Psalms 4:8; Psalms 5:12; Psalms
63:8; Psalms 91:3; Romans 8:28. i. In the supply of the wants of God’s people:
Genesis 22:8, Genesis 22:14; Deuteronomy 8:3; Php 4:19. j. In the arrangement of
answers to prayer: Psalms 68:10; Isaiah 64:4; Matthew 6:8, Matthew 6:32, Matthew
6:33. k. In the exposure and punishment of the wicked: Psalms 7:12, Psalms 7:13;
Psalms 11:6; 2 Peter 2:9; Revelation 20:11 - Revelation 20:15.

Still further the Scriptures bear witness to:

2. A government and control extending to the free actions of men: a. To men’s
free acts in general: Exodus 12:36; 1 Samuel 24:18; Psalms 33:14, Psalms 33:15;
Proverbs 16:1; Proverbs 19:21; Proverbs 20:24; Proverbs 21:1; Jeremiah 10:23;
Php 2:13; Ephesians 2:10; James 4:13 - James 4:16. b. To the sinful acts of men:
2 Samuel 16:10; 2 Samuel 24:1; Romans 11:32; 2 Thessalonians 2:11, 2
Thessalonians 2:12.

NOTE: 1. With respect to man’s evil acts God’s providence is:

1. Preventive—withholding from sin: Genesis 20:6; Genesis 31:24; Psalms 19:13;
Hosea 2:6.

2. Permissive—refusing to withhold from sin: 2 Chronicles 32:31; Psalms 17:13,
Psalms 17:14; Psalms 81:12, Psalms 81:13; Isaiah 53:4, Isaiah 53:10; Hosea 4:17;
Acts 14:16; Romans 1:21, Romans 1:28; Romans 3:25.

3. Directive—overruling evil for good: Genesis 50:20; Psalms 76:10; Isaiah 10:5
- Isaiah 10:7; Acts 4:27, Acts 4:28.

4. Determinative—prescribing its bounds and effects: Job 1:12; Psalms 124:2,
Psalms 124:3; 1 Corinthians 10:13; 2 Thessalonians 2:7; Revelation 20:2,
Revelation 20:3.

NOTE: 2. To the second class we may refer passages concerning Pharaoh: Exodus
4:21; Exodus 7:13; Exodus 8:15; Romans 9:17, Romans 9:18. God hardened Pharaoh’s
heart:

- First, by permitting him to harden his own heart;

- Second, by giving him light and then leaving him to resist it;

- Third, by abandoning him to the evil working of his will;

- Fourth, by causing his sin to be manifested in one direction more than
another.

III. KINDS The providence of God is of two kinds, namely: unconditional and
conditional.

1. Unconditional

There is a providence of God which is in no wise dependent upon the meeting of
conditions by its subjects. It is extended over: a. The physical universe:
Psalms 103:19; Psalms 135:6, Psalms 135:7; Daniel 4:35; Ephesians 1:11; Hebrews
1:3. b. The vegetable world: Matthew 6:28 - Matthew 6:30. c. The animal
creation: Psalms 104:21, Psalms 104:27; Matthew 6:26; Matthew 10:29. d. Man—as
to certain general creature comforts: Matthew 5:45; Acts 14:17; Acts 17:28.

2. Conditional.

There is a providence of God which is dependent upon the meeting of conditions
in its subjects. These can be met only by true believers. They are: obedience,
prayer, faith, and trust: John 14:13, John 14:14; John 15:7; Mark 11:24; Php
4:6, Php 4:7; James 5:14 - James 5:16. NOTE: Unconditional providence is
sometimes called “General Providence”; conditional providence, “Special
Providence.”

QUESTIONS FOR STUDY 1. What are the two general divisions of Theology?

2. Define: the restricted meaning of theology, theism, deism, atheism,
skepticism, and agnosticism.

3. Give four Scriptural definitions of God.

4. Give a theological definition of God.

5. What is the origin of the idea of God?

6. What are the unfailing marks of a primary or first truth?

7. Can you show that the idea of God meets the unfailing marks of a primary or
first truth?

8. What are the mistaken sources of a belief in God?

9. What is the attitude of the Scriptures towards the existence of God?

10. What are the five corroborative proofs of God’s existence?

11. With the exception of the Christological proof, state any one of the
corroborative proofs, pointing out its defects and value. 12. What is meant by
“personality”?

13. What are the constituent elements of personality?

14. How may the personality of God be shown?

15. What is meant by the trinity of God?

16. What are the two elements of the doctrine of the trinity which must be
carefully guarded?

17. How is the term “person” to be understood with respect to the trinity?

18. What is the orthodox formula of the doctrine of the trinity?

19. Can you give six Scripture proofs of the trinity of God?

20. Mention five illustrations of the trinity. Which satisfies you most?

21. Define attribute.

22. Define divine attributes.

23. What is the basis of classification of divine attributes?

24. Mention and give Scripture proof for the divine attributes.

25. Mention, define, and give Scripture proof for the divine perfections.

26. Show how Scripture proper names have special significance.

27. What do the names of God reveal?

28. Discuss briefly the significance of the name God.

29. Discuss briefly the significance of the name LORD.

30. Discuss briefly the significance of the name Lord.

31. Discuss briefly the significance of the name Almighty God.

32. Discuss briefly the significance of the name Most High God.

33. Discuss briefly the significance of the name Everlasting God.

34. Discuss briefly the significance of the names LORD God, Lord GOD, and LORD
of Hosts.

35. What are the seven divine names compounded with Jehovah? Give references.

36. Define the decrees of God.

37. What do they include?

38. Give Scripture proof (the eight points).

39. What are the practical bearings of the doctrine?

. Define creation.

41. Give the direct Scripture proof.

42. Give the indirect Scripture proof.

43. Who is the Author of creation?

44. What are several spheres?

45. What is the fourfold end?

46. Define preservation.

47. Give the Scripture proof of the doctrine.

48. State the three views as to method of preservation.

49. Define providence.

50. Give Scripture proof—any eight points.

51. State the fourfold providence of God as to man’s evil acts.

52. What are the two kinds of providence? Give Scripture references.

~ end of chapter 2 ~


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  CHAPTER 4: 03. ANGELOLOGY
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CHAPTER THREE

ANGELOLOGY I. DEFINITION OF ANGELS Angels may be defined as an order of
unembodied, finite, celestial beings: Psalms 8:5; Matthew 22:30.

NOTE: Both the Hebrew and the Greek word translated “angel” means literally
messenger: Malachi 3:1. Malachi signifies my messenger.

II. NATURE

1. As to their substance the Bible calls them spirits: 1 Samuel 16:14, 1 Samuel
16:16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21; Mark 9:20 - Mark 9:25;
Luke 7:21; Luke 8:2; Luke 24:39; Acts 19:12 - Acts 19:15; 1 Timothy 4:1.

2. It represents them as above the known laws of matter: Numbers 22:23; 1
Chronicles 21:16 - 1 Chronicles 21:27; Acts 12:7.

3. In intelligence they are superior to man in his present state: 2 Samuel 14:17
- 2 Samuel 14:20; Matthew 18:10; Matthew 24:36; 1 Timothy 3:16; 1 Timothy 5:21;
1 Peter 1:13.

4. In power they are superior to man in his present state: Psalms 103:20; 2
Thessalonians 1:7; 2 Peter 2:11; Revelation 5:2; Revelation 10:1; Revelation
20:1 - Revelation 20:3.

5. They are distinct from man and were created before man; but when is not
known: 1 Corinthians 6:3; Hebrews 1:14; Hebrews 2:16; Hebrews 12:22, Hebrews
12:23; Genesis 2:1; Job 38:7.

6. They constitute a company in distinction from a race: Matthew 22:30; Luke
20:36; Hebrews 2:16.

7. As created and finite intelligences, they are not omniscient, omnipotent, or
omnipresent.

We infer this from Scripture statements concerning them. The Scriptures divide
angels into two classes, viz: good angels and evil angels.

TOPIC ONE: GOOD ANGELS

I. NATUREThey are sinless. This we infer from the names given to them: “holy
angels,” Mark 8:38; “elect angels,” 1 Timothy 5:21.

II. ABODE

Heaven is their home: Matthew 18:10; Mark 12:25; Luke 1:19; Luke 12:8, Luke
12:9; Luke 15:10. However, they sojourn upon earth: Genesis 28:12; John 1:51. In
these passages the angels are seen ascending and descending, not descending and
ascending.

III. NUMBER

Though finite, yet their number is beyond computation: Deuteronomy 33:2; Psalms
68:17; Daniel 7:10; Matthew 26:53; Luke 2:13; Hebrews 12:22; Revelation 5:11.

IV. ORGANIZATION

They seem to be organized in various ranks with correspondingly different
authorities: Luke 2:13; Romans 8:38; Ephesians 1:21; Ephesians 3:10; Colossians
1:16; Colossians 2:10; 1 Peter 3:22. Celestial intelligences have been
classified thus: archangels, angels, principalities, authorities, powers,
thrones, might, and dominion. This arrangement, however, is purely conjectural,
since the ranking order is not clearly revealed.

NOTE: The names of two celestial beings are given in Scripture. These are
Michael (Hebrews who is like God), called an archangel: Jude 1:9. See also
Daniel 10:13, Daniel 10:21; Daniel 12:1; Revelation 12:7. The other is Gabriel
(Hebrews God’s hero) whom Milton calls an archangel: Daniel 8:16 - Daniel 8:26;
Daniel 9:21, Daniel 9:22; Luke 1:19, Luke 1:26. Michael seems to be the
messenger of law and judgment; Gabriel of mercy and promise.

V. MINISTRY 1. They stand in the presence of God and worship Him: Psalms 29:1,
Psalms 29:2; Psalms 89:7; Matthew 18:10.

2. They rejoice in God’s works: Job 38:7; Luke 15:1-32 - 2 Samuel 3. They
execute God’s will: a. By working in nature: Psalms 103:20; Psalms 104:4;
Hebrews 1:7. b. By guiding the affairs of nations: Daniel 10:12, Daniel 10:13,
Daniel 10:21; Daniel 11:1; Daniel 12:1. c. By watching over the interests of
particular churches: Revelation 1:20. In this latter passage some take “the
angels of the seven churches” to be the pastors. d. By assisting and protecting
individual believers: 1 Kings 19:5; Psalms 91:11; Daniel 6:22; Matthew 4:11;
Matthew 18:10; Acts 12:15; Hebrews 1:14.

NOTE: There are guardian angels, but it is probably not true that each one has a
special guardian angel. At need, twelve legions of angels may be at the
believer’s disposal: Psalms 34:7; Psalms 91:11; Matthew 18:10; Acts 12:8 - Acts
12:11. See also Genesis 48:16; Matthew 26:53. e. By punishing God’s enemies: 2
Kings 19:35; Acts 12:23. NOTE: Some interesting facts concerning angels:

1. They do not marry or die: Matthew 22:30; Luke 20:35, Luke 20:36.

2. They eat: Psalms 78:25.

3. They should not be worshiped: Colossians 2:18.

4. They have been seen by men: Genesis 32:1, Genesis 32:2; Luke 2:9, Luke 2:13;
John 20:12.

5. They bear God’s servants to glory: Luke 16:22.

6. They will gather together God’s elect: Matthew 24:31.

7. They gave the law: Acts 7:35; Galatians 3:19.

8. They will accompany Christ and His saints upon His return: Matthew 25-31,
Matthew 25:32; 2 Thessalonians 1:7, 2 Thessalonians 1:8.

9. They will carry out God’s judgment against the wicked: Matthew 13:24 -
Matthew 13:30, Matthew 13:39 - Matthew 13:42, Matthew 13:47 - Matthew 13:50. The
popular notion that angels have wings and sing seems to be unscriptural. Dr.
Henry Wilson used to take off, in his inimitable way, this popular notion by
describing an angel as:

“A beautiful creature with wings That sits up in heaven and sings.”

VI. THE ANGEL OF THE COVENANT In the O. T., frequent mention is made of an
august, celestial personage “who acts in the name of the Lord, whose name is
used interchangeably with that of the Lord, and who receives divine honor and
reverence.” The names given to this Heavenly Being are: the Angel, or the Angel
of the Lord; the Angel of the Presence; the Angel, or Messenger, of the
Covenant. He can be no other than a preincarnate manifestation (a Christophany)
of the Logos—Christ Himself: Genesis 16:10 - Genesis 16:13; Genesis 18:16 -
Genesis 18:22; Genesis 22:11, Genesis 22:12; Genesis 32:24 - Genesis 32:32;
Genesis 48:16; Exodus 3:2; Exodus 23:20 - - Exodus 23:25; Exodus 32:34; Exodus
33:2, Exodus 33:14; Joshua 5:13 - Joshua 5:15; Judges 2:1 - Judges 2:5; Judges
6:12 - Judges 6:24; Judges 13:3 - Judges 13:21 (see verse 18, margin, and
compare with Isaiah 9:6, Isaiah 9:7); Isaiah 63:9; Zechariah 1:11, Zechariah
1:12; Malachi 3:1.

VII. SERAPHIM AND CHERUBIM The seraphim of Isaiah, the living creatures of
Revelation, and the cherubim of Genesis, Exodus, and Ezekiel are probably to be
regarded as “symbolic appearances intended to represent redeemed humanity,
endowed by all the creature perfections lost by the fall, and made to be the
dwelling place of God.” Some hold the cherubim to be symbols of the divine
attributes; others, of God’s government over nature. Dr. Strong regards them as
“symbols of nature pervaded by the divine energy and subordinated to the divine
purposes, but they are symbols of nature only because they are symbols of man in
his twofold capacity of image of God and priest of nature.”

NOTE: As to the cherubim:

1. They are not personal beings, but artificial, temporary, symbolic figures.

2. While they are not themselves personal existences, they are symbols of
personal existence—symbols not of divine or angelic perfections but of human
nature: Ezekiel 1:5. Ezekiel 1:3. They are emblems of human nature, not in its
present stage of development, but possessed of all its original perfections; for
this reason the most perfect animal forms—the king-like courage of the lion, the
patient service of the ox, the soaring insight of the eagle—are combined with
that of man: Ezekiel 1:1-28 and 10; Revelation 4:6 - Revelation 4:8.

4. These cherubic forms represent not merely material or earthly perfections,
but human nature spiritualized and sanctified.

5. They symbolize a human nature exalted to be the dwelling place of God.

Hence the inner curtains of the tabernacle were interwoven with the cherubic
figures: Exodus 26:1; Exodus 37:6 - - Exodus 37:9. While the flaming sword at
the gate of Eden was the symbol of justice, the cherubim were symbols of
mercy—keeping the “way of the tree of life” for man, until by sacrifice and
renewal Paradise should be regained: Genesis 3:24 (Condensed from Strong).

TOPIC TWO: EVIL ANGELS

I. NATURE

They are sinful. This we infer from the names given to them: “the devil and his
angels,” Matthew 25:41; “wicked,” Matthew 12:45; “unclean,” Matthew 10:1;
“evil,” Acts 19:13.

II. ABODE The Scriptures assign them to various places: “hell,” 2 Peter 2:4
(Greek Tartarus); “darkness,” Jude 1:6; “deep,” Luke 8:31 (lit. bottomless,
Greek, abyss; see Revelation 9:1, Revelation 9:2, Revelation 9:11). But they
also have access to the aerial regions, even the “heavenly places”: Ephesians
2:2; Ephesians 6:12.

III. NUMBER Though limited, their number is unknown: Matthew 25:41; 2 Peter 2:4;
Jude 1:6.

IV. ORGANIZATION

They seem to be of various ranks and authority, Satan being their leader:
Ephesians 6:12; Colossians 2:15; John 12:31; John 14:30; l6:11.

V. MINISTRY

1. They oppose God and strive to defeat His will: Job 1:6; Zechariah 3:1;
Matthew 13:39; Matthew 1:1-25 Peter 5-8; Revelation 12:10.

2. They hinder man’s temporal and eternal welfare—“sometimes by exercising a
certain control over natural phenomena, but more commonly by subjecting man’s
soul to temptation”: Job 1:12, Job 1:16, Job 1:19; Job 2:7; Luke 13:11, Luke
13:16; Acts 10:38; 2 Corinthians 12:7; 1 Thessalonians 2:18; Hebrews 2:14. See
also Genesis 3:1; Revelation 20:2; Matthew 4:3; John 13:27; Ephesians 2:2; 1
Thessalonians 3:5; 1 Peter 5:8. NOTE: Temptation is both negative and
positive—the good seed is taken away and tares are sown: Mark 4:15; Matthew
13:38, Matthew 13:39. Satan has many angels and agents through whom he
accomplishes his objects.

3. Yet, in spite of themselves, they execute God’s plans of punishing the
ungodly, of chastening the good, and of illustrating the nature and fate of
moral evil: a. Punishing the ungodly: 1 Kings 22:23; Psalms 78:49. b. Chastening
the good: Job. chs. 1, 2; 1 Corinthians 5:5; 1 Timothy 1:20; Luke 22:31. As to 1
Corinthians 5:5, being delivered to Satan “for the destruction of the flesh,”
four things seem to be involved: excommunication from the church, authoritative
infliction of bodily disease or death, loss of protection of good angels who
minister only to the saints, and subjection to the buffetings and tormentings of
the devil. c. Illustrating the nature and fate of moral evil: Matthew 8:29;
Matthew 25:41; 2 Thessalonians 2:8; James 2:19; Revelation 12:9, Revelation
12:12; Revelation 20:10.

NOTE: The present condition of evil angels seems to have been due to a primitive
apostasy—possibly at the time Satan fell: Matthew 25:41; 2 Peter 2:4; Jude 1:6.

QUERY: Were they originally inhabitants of the earth and was the condition of
the earth described in Genesis 1:2 as “without form and void” a judgment in
consequence of their sin? In Isaiah 45:18 we are told that God created the earth
“not in vain” (not a waste: the same Hebrew word is used in Genesis 1:2 and is
rendered “without form”). If this view be true, then Genesis 1:1 describes
creation; Genesis 1:2a describes desolation; and Genesis 1:2b describes
restoration.

Or, we have FORMATION, DEFORMATION, and REFORMATION. See “Earth’s Earliest Ages”
by Pember.

TOPIC THREE: DEMONS

I. NAME For the word devils of our English Bibles the term demons should be
substituted. This has been done in the American Standard Revised Version
(Nelson’s): Matthew 8:16. “Devil” is the translation of the Greek diabolos,
slanderer, a noun used in the singular number and applied exclusively to Satan:
Matthew 4:1 - Matthew 4:5. “Demon” is the translation of the Greek daimon or
daimonion, plural daimonia. The root signification of this word is uncertain;
according to Plato it means “knowing” or “intelligent,” pointing perhaps to the
superior knowledge which it is believed these beings possess.

II. NATURE Whether demons are to be classed with evil angels or not is
uncertain. What is certain, however, is:

1. They are personal intelligences: Matthew 8:29, Matthew 8:31.

2. They are unclean, sullen, vicious, and malicious spirits: Matthew 8:28;
Matthew 9:33; Matthew 10:1; Matthew 12:43; Mark 1:23; Mark 5:2 - Mark 5:5; Mark
9:17, Mark 9:20; Luke 6:18; Luke 9:39.

3. They are Satan’s emissaries: Matthew 12:22 - Matthew 12:30.

4. They are so numerous as to make Satan practically everywhere present: Matthew
12:26, Matthew 12:27; Matthew 25:41.

III. ORIGIN The origin of demons is not revealed in the Scriptures. But it has
been conjectured that they are disembodied spirits, perhaps of a pre-Adamic race
or order of beings. If they are disembodied spirits, this would explain the fact
that they seek embodiment, without which apparently they are unable to work
evil: Matthew 12:43, Matthew 12:44; Mark 5:10 - Mark 5:12.

IV. POWER 1. They know Christ and recognize His supreme authority: Matthew 8:29,
Matthew 8:31; Mark 1:24; Acts 19:15; James 2:19.

2. They know true believers and obey the authority of Jesus’ name: Matthew 10:8;
Mark 16:17; Luke 10:17 - Luke 10:20; Acts 19:15.

3. They know their fate to be that of eternal torment: Matthew 8:29; Luke 8:31;
Revelation 20:3, Revelation 20:10.

4. They enter and control the bodies of both human beings and beasts: Mark 5:8,
Mark 5:11 - Mark 5:13.

5. They inflict physical infirmities: Matthew 9:33; Matthew 12:22; Luke 9:37 -
Luke 9:42.

6. They inflict mental maladies: Mark 5:4, Mark 5:5.

7. They produce moral impurity: Matthew 10:1; Mark 5:2.

V. POSSESSION vs. INFLUENCE The New Testament warrants us in making a careful
distinction between demoniacal possession and demon influence.

- To the former, we hold, unbelievers alone are exposed;

- To the latter, believers.

Cases of demoniacal possession are: Matthew 4:24; Matthew 8:16, Matthew 8:28,
Matthew 8:33; Matthew 9:32; Matthew 12:22; Mark 1:32; Mark 5:15, Mark 5:16, Mark
5:18; Luke 8:36; Acts 8:7; Acts 16:16. On the other hand, “Demon influence may
manifest itself in religious asceticism and formalism, 1 Timothy 4:1 - 1 Timothy
4:3, degenerating into uncleanness, 2 Peter 2:10 - 2 Peter 2:12. The sign of
demon influence in religion is departing from the faith, i. e., the body of
revealed truth in the Scriptures, 1 Timothy 4:1. The demons maintain especially
a conflict with believers who would be spiritual, Ephesians 6:12; 1 Timothy 4:1
- 1 Timothy 4:3. All unbelievers are open to demon possession, Ephesians 2:2.
The believer’s resources are prayer and bodily control, Matthew 17:21, ‘the
whole armour of God’ Ephesians 6:13 - Ephesians 6:18” (Scofield Bible). VI.
POSSESSION vs. DISEASE Following the teaching of the Gospels, we should be
careful to make a clear distinction between demoniacal possession on the one
hand and purely physical sickness and mental disease on the other hand.
Instances of the latter are: Matthew 4:24; Matthew 8:16; Matthew 9:20 - Matthew
9:35; Matthew 10:1; Matthew 14:35; Mark 1:32, Mark 1:34; Mark 3:15; Luke 440;
6:17, 18; 9:1.

We need to be reminded that it is unkind, unchristlike, and unscriptural to
attribute cases of ordinary physical and mental disease to demoniacal
possession, oppression, or influence. We hold that a child of God who is fully
yielded and wholly sanctified cannot be the subject of demoniacal possession in
spirit, soul, or body: 2 Corinthians 6:14 - 2 Corinthians 6:18; Ephesians 5:18;
1 Thessalonians 5:1-28 - Isaiah

NOTE: Dr. Farr gives the following Scriptural tests for discovering demons:
“They appear for the most part in darkness. They deny the personality of Satan.
They hate the name of the Lord Jesus. They cast contempt on the inspiration of
Scripture.” The same writer adds: “Some of the disastrous effects of Spiritism
are insanity, the squandering of fortunes, the breaking up of happy homes, and
the making shipwreck of religious faith.”

VII. DEMONOLOGY There are seven forms of demonology mentioned and condemned in
the Word of God, viz:

1. Divination: Genesis 44:5; Hosea 4:12.

2. Necromancy: 1 Samuel 28:8; 2 Chronicles 33:6.

3. Prognostication: Ezekiel 21:21.

4. Magic: Genesis 41:8; Exodus 7:11; Daniel 4:7.

5. Sorcery: Isaiah 47:9 - Isaiah 47:13; Acts 19:19; Revelation 22:15.

6. Witchcraft: 1 Samuel 15:23; 1 Chronicles 10:13; Galatians 5:20.

7. Ventriloquism: Isaiah 8:19.

Read Deuteronomy 18:9 - Deuteronomy 18:14, where God has forbidden all these
things. Then read verses 15-19, where we are shut up to Christ and to His
supreme authority. With the following we fully agree: “Whatever of the phenomena
of Spiritualism, or more properly Spiritism, may be of supernatural origin, has
been regarded by some to be the direct work of evil spirits impersonating
departed friends, or acting in other ways to arrest the attention, excite the
wonder, and ensnare the souls of the foolish or unwary; others regard the entire
system as fraud perpetrated by disreputable mediums to make money, and,
doubtless, a considerable portion of it may be explained on this basis.”

TOPIC FOUR: SATAN

I. PERSONAL EXISTENCEThat there exists a personal devil the clear teaching of
Scripture leaves us no room to doubt: Job 1:6 - Job 1:12; Job 2:1 - Job 2:7;
Zechariah 3:1, Zechariah 3:2; Matthew 4:1 - Matthew 4:11; Luke 10:18; John 13:2;
Acts 5:3; Ephesians 6:11, Ephesians 6:12; 1 Peter 5:8; Revelation 20:1 -
Revelation 20:3.

NOTE: The devil is not an impersonal force nor the principle of evil
personified. Personal names and personal pronouns are used with reference to
him, while personal attributes and acts are ascribed to him.

II. NAMES The principal Scriptural names applied to the devil are the following:

1. Abaddon, perdition: Revelation 9:11.

2. Apollyon, destroyer: Revelation 9:11.

3. Beelzebub, prince of demons: Matthew 12:24, Matthew 12:27.

4. Belial, vileness: 2 Corinthians 6:15.

5. Devil, slanderer: Matthew 4:1.

6. Satan, adversary: Zechariah 3:1; 1 Peter 5:8.

7. Great Dragon: Revelation 12:9.

8. God of this world (age): 2 Corinthians 4:4.

9. Liar and murderer: John 8:44.

10. Lucifer, light-bearer: Isaiah 14:12.

11. Prince of this world: John 12:31.

12. Prince of the power of the air: Ephesians 2:2.

13. Old Serpent: Revelation 12:9.

14. Tempter: 1 Thessalonians 3:5.

15. Wicked One: Matthew 13:19.

III. ORIGINAL CHARACTER, POSITION, AND APOSTASY

It appears to be taught in the Scriptures that the devil was created perfect in
his ways, of great beauty and brightness of person, and exalted in position and
honor; that as a result of pride because of his own superiority, he directed to
himself the worship due to God alone; and that in consequence of his sin he was
degraded in person, position, and power, becoming the opponent of God and the
enemy of man: Isaiah 14:12 - Isaiah 14:17; Ezekiel 28:1 - Ezekiel 28:19;
Colossians 1:16; 1 Timothy 3:6; 2 Peter 2:4; Jude 1:6,Jude 1:9. An interesting
question concerns Ezekiel 28:1 - Ezekiel 28:19. Is it a description of the
original state of Satan? Two personages are in view: first the prince of Tyre,
vss. 1-10; and second the king of Tyre, vss. 11 - Psalms The prince of Tyre
seems to refer primarily to Ethbaal II, and vss. 1-10 were fulfilled in the
siege of Tyre by Nebuchadnezzar, which lasted thirteen years; B. C, 598-585. The
king of Tyre and vss. 11-19 seem to refer in part to a worldly monarch and in
part to a supernatural personage. It is generally believed by conservative and
devout Bible students that the king of Tyre is to be regarded as a
representative or reincarnation (a type) of Satan, and vss. 11-19 a description
of Satan’s original character, position, and apostasy. Notice the following
points: 1. Satan was full of wisdom, perfect in beauty, and “sealed up the sum”
(perhaps of created perfection) : vs. 12.

2. He was in Eden, the Garden of God: vs. 13. Some think an earlier mineral Eden
is meant; others think these precious stones formed a kind of breastplate, such
as the high priest wore: Exodus 28:15; Exodus 39:8.

3. He was the anointed cherub that covereth: vs. 14a. Covereth probably refers
to outspreading wings: Exodus 25:20; Exodus 37:9.

4. He was in the holy mountain of God: vs. 14b.

5. He walked up and down in the midst of the stones of fire: vs. 14c; Exodus
24:10.

6. He was perfect in his ways from his creation till his apostasy: vs. 15.

7. His heart was lifted up because of his beauty, and his wisdom was corrupted
because of his brightness : vs. 17a.

8. He was cast forth from the mountain of God: vs. 16.

9. He was degraded in position and debased in character: vss. 17b, 18. 10. He
became the enemy of man: vs. 19.

IV. ABODE According to the Scriptures Satan is not restricted to any one place:

1. He has access to heaven: Job 1:6; Zechariah 3:1; Luke 10:18; Revelation 12:7
- Revelation 12:12.

NOTE: By many the last two passages are taken to refer to past events; we take
them, however, to refer to future events.

2. He has access to the “heavenlies”: Ephesians 6:11, Ephesians 6:12.

3. He walks up and down in the earth: Job 1:7; Job 2:2; 1 Peter 5:8.

4. His proper place is hell: Revelation 9:11; Matthew 25:41.

V. POWER AND WORK 1. Satan is the author of sin in the universe: Isaiah 14:13,
Isaiah 14:14—“I will.”

2. He is the author of sin in the world: Genesis 3:1-24; Genesis 2:1-25; Genesis
1:1-31 - Joshua 3. He is the author of sickness: Luke 13:16; Acts 10:38.

4. He is the author of death: Hebrews 2:14.

5. He tempts to sin: 1 Chronicles 21:1; Matthew 4:1, Matthew 4:3, Matthew 4:5,
Matthew 4:6, Matthew 4:8, Matthew 4:9.

6. He ensnares people: 1 Timothy 3:7.

7. He puts wicked purposes into men’s hearts: John 13:2; Acts 5:3.

8. He blinds the heart: 2 Corinthians 4:4.

9. He enters into men: John 13:27.

10. He takes away the good seed of the Word: Mark 4:15.

11. He sows tares among the wheat: Matthew 13:25.

12. He will give power to Antichrist: 2 Thessalonians 2:9, 2 Thessalonians 2:10.

13. He transforms himself into an angel of light: 2 Corinthians 11:14, 2
Corinthians 11:15. Likewise his ministers.

14. He harasses God’s servants: 2 Corinthians 12:7.

15. He resists God’s servants: Daniel 10:13; Zechariah 3:1.

16. He hinders them: 1 Thessalonians 2:18.

17. He sifts them: Luke 22:31.

18. He accuses the brethren: Revelation 12:9, Revelation 12:10.

19. He holds the world—“like children asleep in his arms”: 1 John 5:19. (R. V.
“the evil one.”) NOTE: Satan’s favorite methods of attack are:

1. Intimidations: 1 Peter 5:8.

2. Seduction: 2 Corinthians 11:3.

3. Destruction: Matthew 10:28. He frightens, allures, or kills.

VI. LIMITATION

Although a supernatural personage, Satan is finite: he is not omniscient,
omnipotent or omnipresent. Of course he is wiser and stronger than man, Jude
1:9, and, through his emissaries, seems to be in evidence in all places at the
same time. It is doubtful whether anyone ever comes into personal conflict with
Satan himself; temptations which come from Satan come, except in extraordinary
instances, from the emissaries of Satan, that is, evil angels or demons. All
Satan’s power he exercises by permission of God; thus:

1. He cannot tempt a believer except by God’s permission: Matthew 4:1.

2. He cannot inflict sickness except by God’s permission: Job 1:10, Job 1:12.

3. He cannot inflict death except by God’s permission: Job 2:6; Hebrews 2:14.

4. He cannot even touch us except by God’s permission: Job 1:10 - Job 1:12; Job
2:6; Luke 22:31; 1 John 5:18.

5. He flees when resisted: James 4:7.

VII. DESTINY To our first parents the promise was made, Genesis 3:15, that the
seed of the woman should bruise the serpent’s head. The serpent is Satan:
Revelation 12:9. Observe the following historic steps in the fulfillment of this
promise:

1. Potentially, so to speak, this bruising of the serpent’s head was
accomplished by Christ on the cross: John 12:31; Colossians 2:15; Hebrews 2:14;
1 John 3:8. The devil is a defeated foe, and he knows it.

2. During the present age his power is restricted, being exercised (as we have
seen) only by permission of God.

3. During the Millennium he will be confined in the abyss: Revelation 20:1 -
Revelation 20:3.

4. After the Millennium he will be “loosed a little season”: Revelation 20:3b,
Revelation 20:7 - Revelation 20:9.

5. Finally he will be cast into the lake of fire and brimstone, there to be
tormented day and night forever and ever: Revelation 20:10. Praise the Lord!
Hallelujah!

VIII. DUTY OF CHRISTIANS The duty of Christians with reference to Satan is
clearly set forth in the Scriptures:

1. We should be sober and watchful: 1 Peter 5:8.

NOTE: There is no Scriptural warrant for defying the devil or for boasting over
him. It is the part of wisdom neither to underestimate nor to overestimate, but
to duly estimate an enemy’s power.

2. We should not rebuke him, rail against him, or speak evil of him: Zechariah
3:1, Zechariah 3:2; 2 Peter 2:10; Jude 1:8, Jude 1:9.

NOTE: It is the part of wisdom not to talk to the devil. When he speaks to us we
should ignore him, or better still refer him to the Holy Spirit, our Advocate
and Protector.

3. We should not be ignorant of his devices: 2 Corinthians 2:11.

4. We should give him no place: Ephesians 4:27.

5. We should resist him: James 4:7; 1 John 2:13.

NOTE: Resist means, not to argue or fight, but to withstand, i. e., to stand
one’s ground:

Ephesians 6:13. Don’t run; leave that to the devil! James 4:7. Mr. Lelacheur
used to say, “Some people treat this verse as if it read, ‘Resist the devil, and
he will fly at you.’”

6. We can meet him victoriously only when clad in the “panoply of God”:
Ephesians 6:13 - Ephesians 6:18; 1 John 5:18.

NOTE: 1. The devil, says Dr. Pierson, appears in many aspects, characters, and
activities, such as the following:

1. A fowler, spreading his snares: Proverbs 1:17.

2. A captor, binding and enslaving: Luke 13:11, Luke 13:16; 2 Timothy 2:26.

3. A sower of tares in the field: Matthew 13:39.

4. A sifter with his sieve: Luke 22:31 - Luke 22:34.

5. A deceiver, deluding and blinding his victims: 1 Kings 22:21 - 1 Kings 22:23;
Matthew 24:24; 2 Corinthians 11:14.

6. A destroyer with his scourge: Job. chs. 1, 2; 2 Corinthians 12:7 - 2
Corinthians 12:10.

7. A warrior, arming sinners: Revelation 20:7 - Revelation 20:9.

Again, the same author enumerates these “devices” of Satan:

1. Diversion, turning the mind from things great to small, the unseen and
eternal to the visible and temporal: 2 Corinthians 4:1-182 Corinthians 4:2.
Delusion, by lies, wiles, denials, evasions, misrepresentations: Genesis 3:4;
Ezekiel 13:22; 2 Corinthians 11:14; Ephesians 6:11; 2 Thessalonians 2:11.

3. Double-mindedness, compromise, trying to serve God and mammon: Matthew 6:24;
2 Corinthians 6:14, 2 Corinthians 6:15; 2 Corinthians 7:1.

4. Doubt, inducing hesitation: Romans 14:23.

5. Darkness, enveloping the soul in gloom, either of imagination, difficulty,
alienation from God, or despair: Isaiah 50:10.

6. Deadness, substituting “dead works” for living godliness, etc.: Hebrews 6:1;
Hebrews 9:14.

7. Delay, procrastinating all that is good, leading men to put off the time of
decision and action: Acts 24:25; Acts 26:28.

NOTE: 2. Dr. Strong has the following remarkable contrast between the devil and
the Holy Spirit:

1. The serpent and the dove.

2. The father of lies and the Spirit of truth.

3. Men possessed of dumb spirits and men given wonderful utterance in diverse
tongues.

4. The murderer from the beginning and the life-giving Spirit who regenerates
the soul and quickens the body.

5. The adversary and the Helper.

6. The slanderer and the Advocate.

7. Satan’s sifting and the Spirit’s winnowing.

8. The organizing intelligence and malignity of the evil one and the Holy
Spirit’s combination of all forces of matter and mind to build up the kingdom of
God.

9. The strong man fully armed and the Stronger than he.

10. The evil one who works only evil and the Holy One who is the author of
holiness in the hearts of men.

QUESTIONS FOR STUDY 1. Define angels.

2. Mention five points as to their nature.

3. Into what two classes are angels divided?

4. What is the abode of good angels?

5. What is their number?

6. How are they organized?

7. Mention five points as to their ministry.

8. Mention five interesting Scriptural facts concerning angels.

9. Who was “the Angel of the Covenant”?

10. Tell something about cherubim and seraphim.

11. What is the abode of evil angels?

12. What is their number?

13. How are they organized?

14. What is their ministry?

15. Tell something about the meaning of the term demon. 16. Tell something about
the nature of demons.

17. What is their conjectural origin?

18. Mention five points as to their power.

19. What Scriptural distinction should be made between demoniacal possession and
demon influence?

20. What Scriptural distinction should be made between demoniacal possession and
bodily and mental diseases?

21. What are the seven forms of demonology mentioned and condemned in the Bible?
Give references.

22. Prove from Scripture that Satan is a person.

23. Mention ten Scriptural names of the “devil, with references.

24. Discuss briefly but comprehensively the original character, position, and
apostasy of Satan, giving an analysis of Ezekiel 28:11 - Ezekiel 28:19.

25. What is the abode of Satan?

26. Mention ten points, with references, as to his power.

27. Mention five points, with references, as to his limitation.

28. What is the destiny of Satan?

29. What is the duty of Christians with reference to Satan?

~ end of chapter 3 ~

***


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  CHAPTER 5: 04. ANTHROPOLOGY
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CHAPTER FOUR

ANTHROPOLOGY TOPIC ONE: THE CREATION OF MAN

I. THE FACT The Scriptures clearly and distinctly teach that man was created by
God: Genesis 1:27; Genesis 2:7.

NOTE: Attention has been called to the occurrence of the Hebrew verb for create
(bara) in Genesis 1:27, showing the absolute separation of mankind from the
animal kingdom.

II. THE METHOD The Scriptures also clearly and distinctly teach that man is the
result of an act of immediate divine creation: Genesis 2:7; Job 32:8;
Ecclesiastes 12:7; Zechariah 12:1.

NOTE: There is no foundation in Scripture or science for the belief that the
body of man, much less his moral and mental nature, is the result of evolution
from lower forms of life. Dr. Strong says: “No single instance has yet been
adduced of the transformation of one animal species into another, either by
natural or artificial selection; much less has it been demonstrated that the
body of the brute has ever been developed into that of man. All evolution
implies progress and reinforcement of life, and is intelligible only as the
immanent God gives new impulses to the process. Apart from the direct agency of
God, the view that man’s physical system is descended by natural generation from
some ancestral simian form can be regarded only as an irrational hypothesis.
Since the soul, then, is an immediate creation of God, and the creation of man’s
body is mentioned by the Scripture writer in direct connection with this
creation of the spirit, man’s body was in this sense an immediate creation
also.”

III. THE UNITY OF THE RACE The Scriptures teach that the whole human race is
descended from a single pair—the first pair, Adam and Eve: Genesis 1:27, Genesis
1:28; Genesis 2:7, Genesis 2:22; Genesis 3:20; Genesis 5:2, Genesis 5:3; Genesis
9:19. This Scriptural revelation finds a fourfold corroboration :

1. From History.

“So far as the history of nations and tribes in both hemispheres can be traced,
the evidence points to a common origin and ancestry in Central Asia.”

2. From Language.

“Comparative philology points to a common origin of all the more important
languages, and furnishes no evidence that the less important are not so
derived.”

3. From Psychology.

“The existence, among all families of mankind, of common mental and moral
characteristics, as evidenced in common maxims, tendencies, and capacities, in
the prevalence of similar traditions and in the universal applicability of our
philosophy and religion, is most easily explained upon the theory of a common
origin. It is probable that certain myths common to many nations were handed
down from a time when the families of earth had not yet separated. Among these
are the accounts of the making of the world and man, a primitive garden,
innocence, a serpent, a tree of knowledge, a temptation and fall, a flood,
sacrifice, etc.”

4. From Physiology.

“All races are fruitful one with another. The normal temperature of the body is
the same. The mean frequency of the pulse is the same. There is liability to the
same diseases. These facts are not true of other animals; and again, human blood
can be distinguished by the microscope from that of any other animal.”

IV. THE TWIN TRUTHS The origination of the race of mankind from one pair
involves what we may call the twin truths:

1. The organic unity of mankind in the first transgression, and of the provision
of salvation for the race in Christ: Romans 5:12; 1 Corinthians 15:21, 1
Corinthians 15:22; Hebrews 3:16.

2. The natural brotherhood of mankind and, in consequence thereof, our
obligation as believers to bring the knowledge of Christ and the blessings of
His salvation to every member of the race of Adam: Acts 17:26; Hebrews 2:11;
Luke 10:25 - Luke 10:37; Matthew 28:18 - Matthew 28:20; Mark 16:15, *6; Luke
24:46 - Luke 24:48; Acts 1:8; Romans 1:14 - Romans 1:16.

NOTE: Conservative science estimates the time of man’s appearance upon the earth
at from 8,000 to 10,000 years B. C. Scripturally, there is nothing against this
view, inasmuch as in the opinion of many “there is no fixed chronology before
the time of Abraham.” Archbishop Ussher’s Chronology, adopted in our English
Bibles, has no higher authority than an act of the British Parliament. This
fixes the time of man’s creation at B. C. 4004.

TOPIC TWO: THE ESSENTIAL ELEMENTS OF MAN I. GENERAL STATEMENT The Scriptures
clearly and distinctly teach that man as constituted by creation has a material
nature and an immaterial nature. The material nature is his body. The immaterial
nature consists of his soul and spirit. This is proved by:

1. The record of man’s creation: Genesis 2:7.

2. Passages in which the human soul or spirit is distinguished, on the one hand,
from the divine spirit, and on the other hand, from the body, which it inhabits:
Numbers 16:22; 1 Corinthians 2:11; Hebrews 12:9; Genesis 35:18; 1 Kings 17:21;
Ecclesiastes 12:7; James 2:26.

3. The mention of the body and soul (or spirit) as together constituting the
whole man: Matthew 10:28; 1 Corinthians 5:3; 3 John 1:2.

NOTE: The Hebrew word commonly rendered soul is nephesh. and the word commonly
rendered spirit is ruach. The Greek word commonly rendered soul is psuche; and
the word commonly rendered spirit is pneuma. The primary signification of these
four words is practically identical, namely, wind, breath, the animating
principle of a physical organism.

II. TRICHOTOMY vs. DICHOTOMY The question arises: Does the Bible teach that the
soul and spirit of man are two separate entities, or two aspects of one and the
same entity? (The term entity means thing). Two views are held, namely:
Trichotomy and Dichotomy. NOTE: The root of these two words is Greek, namely:
temno, cut; dika, in two; and trika, in three. Hence, trichotomy means the
three-part nature of man; and dichotomy, the two-part nature of man.

III. THE TRICHOTOMOUS VIEW This view maintains that there are three essential
elements of humanity; namely, body, soul, and spirit.

- The body is the material part;

- The soul, the principle of animal life;

- The spirit, the principle of rational and immortal life. At death the body, it
is held, disintegrates into dust; the soul ceases to exist; while the spirit
alone abides, and at the resurrection is reunited to the glorified body. The
spirit is peculiar to man and possesses reason, will, and conscience. The soul,
which is possessed also by the brute creation, is endowed with understanding,
feeling, and sense—perception. The body, alike of man and of brute, is, of
course, pure materiality. The above is the common view of trichotomists. Some,
however, hold that the soul is not a distinct entity, but a kind of resultant of
the union of body and spirit. This is drawn from the language of Genesis 2:7.
Others hold to a “dualism of being, but a trichotomy of substance.” The “living
soul” of Genesis 2:7 is described as a tertium quid (that is, a third something)
attaching itself not to the body but to the spirit, from which it springs. “The
soul is the effulgence of the spirit and its bond of union with the body.”

Trichotomists adduce the following points in support of their position:

1. The record of man’s creation: Genesis 2:7. Here there seem to be three
things: the body formed from the dust of the ground, the breath of life (Hebrew,
lives) breathed into the nostrils, and the living soul.

2. The song of the virgin: Luke 1:46, Luke 1:47. Here Mary seems to distinguish
between her soul and spirit.

3. Paul’s prayer for the Thessalonians. Here the apostle prays that their “whole
body and soul and spirit” may be “preserved blameless unto the coming of our
Lord Jesus Christ”: 1 Thessalonians 5:23.

4. Description of the Word of God by the writer to the Hebrews: Hebrews 4:12. It
is characterized us “piercing even to the dividing asunder of soul and spirit.”
NOTE: Consult also these references: 1 Corinthians 2:14: “The natural (Greek,
soulish) man receiveth not the things of the Spirit.” 1 Corinthians 15:44: a
natural (soulish) body is contrasted with a spiritual body. Ephesians 4:23:
“That ye may be renewed in the spirit of your mind.” And Jude 1:19: “Sensual
(soulish) not having the Spirit.”

IV. THE DICHOTOMOUS VIEW This view maintains that the soul and spirit are not
two substances or parts, but that they designate the same immaterial principle
from different standpoints. Dr. Strong thus states the dichotomous position :
“The immaterial part of man, viewed as an individual and conscious life, capable
of possessing and animating a physical organism, is called psuche; viewed as a
rational and moral agent, susceptible of divine influence and indwelling, this
same immaterial part is called pneuma. The pneuma, then, is man’s nature looking
Godward, and capable of receiving and manifesting the Holy Spirit; the psuche is
man’s nature looking earthward, and touching the world of sense. The pneuma is
man’s higher part, as related to spiritual realities and as capable of such
relation. Man’s being is, therefore, not trichotomous but dichotomous, and his
immaterial part, while possessing a duality of powers, has unity of substance.”

Dichotomists adduce the following points in support of their position:

1. The record of man’s creation: Genesis 2:7. Here, it is held, there are only
two parts, viz: the material body formed of the dust of the ground and the
immaterial principle of life derived by the inbreathing of God.

2. The interchangeable use of the terms soul and spirit: Genesis 41:8; Psalms
42:6; Matthew 20:28 (psuche); 27:50; John 12:27; John 13:21 J Hebrews 12:23;
Rev- 6:9; 20:4.

NOTE: This is true both of the living and the dead.

3. Spirit as well as soul is used of the brute creation: Ecclesiastes 3:21;
Revelation 16:3. (In this latter passage “soul” refers to fish).

NOTE: The living principle in beasts (soul or spirit) is believed to be
irrational and mortal; in man, rational and immortal.

4. Soul is ascribed to the Lord: Amos 6:8 (lit., by His soul); Jeremiah 9:9;
Isaiah 53:10 - Isaiah 53:12.

5. The highest exercises of religion are ascribed to the soul: Mark 12:30; Luke
1:46; Hebrews 6:18, Hebrews 6:19; James 1:21.

6. To lose the soul is to lose all: Mark 8:36, Mark 8:37.

NOTE: The witness of consciousness corroborates the dichotomous position; when
we look within ourselves, we can distinguish the material part (the body) from
the immaterial part—but the consciousness of no one can discriminate between
soul and spirit.

CONCLUSION In view of these two classes of strong passages, it would seem that
the teaching of the Scriptures as to the unity or duality of the soul and spirit
of man is inconclusive. Accordingly, upon this question as upon all other
questions which the Bible leaves in uncertainty, it is the wiser and safer
course not to dogmatize. Moreover, as Dr. Miley well says: “The question, that
is, as to trichotomy and dichotomy, does not seriously concern any important
truth of Christian theology.”

NOTE: As to the origin of the soul there are three theories, viz: preexistence,
creationism, and traducianism. The first theory, which explains itself, is
wholly without Scriptural foundation. In support of the second theory, which
also explains itself, the following passages are adduced: Ecclesiastes 12:7;
Isaiah 57:16; Zechariah 12:1; Hebrews 12:9. The traducian theory is that “the
human race was immediately created in Adam, and, as respects both body and soul,
was propagated from him by natural generation—all souls since Adam being only
mediately (that is, indirectly) created by God, as the upholder of the laws of
propagation which were originally established by Him.” This view accords best
with Scripture, which “represents God as creating the species in Adam, Genesis
1:27, and as increasing and perpetuating it through secondary agencies, Genesis
1:22, Genesis 1:28. Only once is the breath of life breathed into man’s
nostrils, Genesis 2:7, Genesis 2:22; Genesis 4:1; Genesis 5:3; Genesis 46:26;
Acts 17:21 - Acts 17:26; 1 Corinthians 11:8; Hebrews 7:10, and after man’s
formation God rested from His work of creation, Genesis 2:2.” Again, this view
is favored by “the analogy of vegetable and animal life, in which increase of
numbers is secured, not by a multiplicity of immediate creations, but by the
natural derivation of new individuals from the parent stock. A derivation of the
human soul from its parents no more implies a materialistic view of the soul and
its endless division and subdivision, than the similar derivation of the brute
proves the principle of intelligence in the lower animals to be wholly
material.” Again, this view finds support in the “observed transmission not
merely of physical, but of mental and spiritual characteristics in families and
races, and especially the uniform evil moral tendencies and dispositions which
all men possess from their birth.”

TOPIC THREE: THE MORAL NATURE OF MAN

I. DEFINITION By the moral nature of man is meant those powers which fit him for
right or wrong action. These powers are intellect, sensibility, and will,
together with conscience and free agency.

Says Dr. Strong: “In order to moral action, man has intellect, or reason, to
discern the difference between right and wrong; sensibility, to be moved by each
of these; free will (or free agency), to do the one or the other. Intellect,
sensibility, and will are man’s three faculties. But in connection with these
faculties there is a sort of activity which involves them all, and without which
there can be no moral action, namely, the activity of conscience. Conscience
applies the moral law to particular cases in our personal experience, and
proclaims that law as binding upon us. Only a rational and sentient being can be
truly moral.”

II. ESSENTIAL ELEMENTS

Assuming the threefold powers of intellect, sensibility and will, as belonging
to man’s personality, the essential elements of his moral nature are two, viz:
conscience and free agency.

A. Conscience.

1. Definition.

Conscience comes from the Latin conscientia, which is compounded of con, with,
or together, and scientia, knowing skill, or science. The Greek word for
conscience is suneideesis, signifying a co-perception or co-knowledge. Sun in
suneideesis is the equivalent of con in conscientia, and is commonly expressed
in English by the prefix co, meaning with, or together.

2. Nature.

Some regard conscience as a separate faculty—the faculty of moral obligation,
which gives us the feeling of “I ought,” or “I ought not.”

It has been called the voice of God in the soul of man. Others regard conscience
as rather the response, so to speak, of the entire personality to an accepted
and authoritative standard of duty. This latter view we take to be the correct
one.

3. Contents. A mental analysis of conscience discloses the following constituent
elements: a. Self-consciousness.

Primarily conscience is a knowledge of self—together with intellectual and
emotional states and volitional acts. This is the meaning of Hebrews 10:2. b.
Knowledge of a standard of duty, or the moral law. At this point conscience
touches the moral reason. The working of conscience calls for some known
objective standard of moral conduct, with reference to which the quality of
states and actions may be discriminated and judged accordingly as right or
wrong. This standard of moral conduct may be imperfect; but such as it is the
conscience will respond to it in approval or disapproval. This we take to be the
meaning of Romans 2:13 - Romans 2:15. Again, the standard of moral conduct may
be erroneous; but if accepted as authoritative the conscience will respond to it
in approval or disapproval.

Illustration: The Indian mother who from religious belief throws her babe into
the river Ganges. For this reason the conscience, we say, needs enlightening;
but what we mean is that the moral reason (that is, the reason controlled by the
moral nature) needs enlightenment. The true standard of conduct, of course, is
the moral law of God, in part engraved upon our hearts but revealed fully in the
sacred Scriptures. Very many of the Lord’s people lack full Scriptural
enlightenment upon the question of Christian duty and privilege, and as a
consequence their consciences are “weak” and easily become “defiled”: 1
Corinthians 8:7 - 1 Corinthians 8:13; Titus 1:15. c. Knowledge of conformity or
non-conformity to a standard of duty, or the moral law. This is the exercise of
self-examination. It is the correlation of the first two elements of conscience—
the knowing of self in relation to a testing law of duty. Applying this accepted
and authoritative law of duty to concrete cases in our own experience, we
discern and pronounce our states and acts—past, present, and future—as right or
wrong. d. Remorse or complacency in view of conformity or non-conformity to a
standard of duty, or the moral law. This is the exercise of self-judgment.
Having by self-examination discerned and pronounced our states and acts to be
right or wrong with reference to the standard of the moral law, we commend or
condemn ourselves accordingly. In the former case there is an instinctive sense
of God’s favor with a corresponding expectation of blessing; while in the latter
case there is an instinctive sense of God’s disfavor with a corresponding
realization of being deserving of punishment. This is what is meant by having,
on the one hand, a “good” or “pure” conscience, or a conscience “void of offense
toward God and toward men”: Acts 24:16; 1 Timothy 1:5; 1 Timothy 3:9; and, on
the other hand, an “evil” conscience or a conscience “seared with a hot iron”:
Hebrews 10:22; 1 Timothy 4:2.

B. Free Agency.

1. Definition. By free agency, or the freedom of the will, is meant the power of
rational and responsible personal choice with respect to character and conduct.

2. Contents. In free agency there are four constituent elements, viz: a
purposive end, a motive state, a rational judgment, and an elective decision. a.
A purposive end.

All intelligent and responsible action is taken with reference to some end in
view—the attainment of a purpose through the use of appropriate means. b. A
motive state.

All action looking to a rational end or responsible purpose is influenced by
motives, and motives produce states of mind and heart corresponding to them.
Such are called motive states. c. A rational judgment.

We have power over our motives and their corresponding motive states. Herein is
the fundamental and essential fact of free agency. We can choose our course of
action in accordance with the strongest motive or the weakest motive present to
the mind at any given time; or we can suspend choice altogether, while by
reflection and deliberation we bring into mental view other facts and
considerations, having the force of new motives and producing corresponding new
motive states, out of which in turn may spring personal choice and consequent
action wholly different from what was at first contemplated. A denial of this
power over or contrary to motives is a denial of free agency, or the freedom of
the will. d. An elective decision. This is the actual exercise of the power of
choice with respect to motives. Dr. Miley says: “The rational judgment does not
include the elective decision . . . In the judgment we estimate the value and
character of the end, while in the elective decision we determine our action
respecting its attainment. The act of judgment is complete before the elective
decision is made. The judgment, however, is necessary to the rational character
of the choice and, therefore, the choice itself, which in the very nature of it
must have a reason for itself.” Dr. Strong thus states the question of free
agency: “Free agency is the power of selfdetermination in view of motives, or
man’s power (1) to choose between motives, and (2) to direct his subsequent
activity according to the motive thus chosen. Motives are never a cause, but
only an occasion; they influence, but never compel; the man is the cause, and
herein is his freedom. But it is also true that man is never in a state of
indeterminateness; never acts without motive, or contrary to all motives; there
is always a reason why he acts and herein is his rationality.”

NOTE: Opposed to free agency, or the freedom of the will, are two theories which
are forms of necessitarianism, or the doctrine of necessity. These are fatalism
and determinism. Fatalism admits the certainty, but denies the freedom of human
self-determination—thus substituting fate for providence. “Under the sway of
fate,” says Dr. Miley, “all things are absolutely determined; so that they could
not but be, nor be other than they are. Fate binds in equal chains of necessity
all things and events, all intelligences, thoughts, feelings, volitions, and
even God Himself—if there be a God. Materialism and pantheism are fatalistic in
character.”

Determinism holds that choice is always in accordance with the stronger or
strongest motive present before the mind at any given time. Just as the heavier
pan of the scales descends, so the weightier motive controls personal action.
Determinism denies the power to suspend choice in the presence of motives, or to
choose contrary to motives present at any time before the mind.

TOPIC FOUR: THE IMAGE OF GOD IN MAN I. GENERAL STATEMENT The Scriptures clearly
and distinctly teach that man was created in the image and likeness of God:
Genesis 1:26, Genesis 1:27; Genesis 5:1; Genesis 9:6; 1 Corinthians 11:7;
Colossians 3:10. See also 2 Corinthians 4:4;

Colossians 1:15; Hebrews 1:3. NOTE: The Hebrew word rendered “image” signifies
shadow and the Hebrew word rendered “likeness” signifies resemblance. The Greek
word rendered “image” means an outline resemblance, i. e., a profile. In Hebrews
1:3 a different Greek word is used, meaning an exact copy or an engraving.
Attempts to find an essential distinction in meaning between “image” and
“likeness” must fail; they are substantially identical. Thus Dr. Strong stays:
“Both (i. e. words) together signify ‘the very image.’“ And commenting on the
force of both terms, Campbell Morgan writes: “Perhaps the simplest exposition of
the thought would be gained by the contemplation of the shadow of a man cast
upon some white background, by the shining of a great light. What the shadow
would be to the man, the man would be to God. Like and unlike, suggesting an
idea, but by no means explaining the mystery, impossible apart from the
substance, yet infinitely less in essence than the substance. Man no more
perfectly expresses all the facts concerning God than does the shadow those
concerning man. Nevertheless, the shadow is the image of the man, and indicates
the truth concerning him.” (“The Crises of the Christ,” pp. 25, 26).

II. CONSTITUENT ELEMENTS The image of God in man is twofold, namely: Natural
likeness, or Personality; and Moral likeness, or Holiness.

1. Natural Likeness, or Personality.

Personality, as we have seen, consists of intellect, or the power of thinking;
sensibility, or the power of feeling; and volition, or the power of willing. To
complete the idea we must, however, add three other elements:
self-consciousness, conscience, and free moral agency. Dr. Strong says: “By
virtue of this personality, man could at his creation choose which of the
objects of his knowledge—self, the world, or God—would be the norm and center of
his development. This likeness to God is inalienable (that is, it cannot be
lost), and as constituting a capacity for redemption gives value to the life
even of the unregenerate”: Genesis 9:6; 1 Corinthians 11:7; James 3:9.

NOTE: Dr. Farr says: “Man cannot lose this likeness (that is, the natural
likeness or personality), or element of the divine image, without ceasing to be
man. Insanity can only obscure it. Bernard said that it could not be burned out
even in hell. The lost piece of money, Luke 15:8, still bore the image and
superscription of the king, although it did not know it and did not know that it
was lost. Human nature is, therefore, to be reverenced. He who destroyed human
life was put to death: Genesis 9:6. Even men whom we curse are made after the
likeness of God: Psalms 8:5; James 3:9.”

2. Moral Likeness, or Holiness. The Scriptures clearly and distinctly teach that
by creation man was pure, upright, and holy: Ecclesiastes 7:29; Ephesians 4:24;
Colossians 3:10. This holiness, or righteousness, which constituted man’s moral
likeness to God, was forfeitable (that is, it could be lost) and it was
forfeited or lost by the original sin: Ephesians 4:23, Ephesians 4:24;
Colossians 3:10. a. Its Nature. The nature of the original righteousness, or
holiness, is to be viewed:

(1). Not as constituting the essence, or substance, of human nature; for in that
case, as Dr. Strong says, “human nature would have ceased to exist as soon as
man sinned.” “Nature” comes from the Latin natura (nascor, to be born). Sin can
properly be called a nature only in the sense of its being inborn, i. e., in the
race of Adam. “Disposition” would be a synonymous expression.

(2). Not as a gift from without, foreign to human nature and added to it after
man’s creation; for man possessed the divine image by creation and not by
subsequent bestowal. Dr. Farr says:

“Adam was created with a holy nature, i. e., tendencies toward God, as all men
since are born with a sinful nature, i. e., tendencies away from God.” (3). In
distinction from these negative theories, the original righteousness, or
holiness, consisted, in the language of Dr. Strong, in a “direction or tendency
of man’s affections and will, still accompanied by the power of evil choice, and
so, differing from the perfect holiness of the saints as instinctive affection
and childlike innocence differ from the holiness that has been developed and
confirmed by experience of temptation.” The same author continues: “It was a
moral disposition, moreover, which was propagable to Adam’s descendants, if it
were retained, and which, though lost to him and to them, if Adam sinned, would
still leave man possessed of a natural likeness to God which made him
susceptible to God’s redeeming grace.”

NOTE: Another way of putting it would be that by creation man had a holy nature
in distinction from a holy character. What is meant is that through birth (in
the original instance through creation) a nature, or disposition, may be
received, while character is the outgrowth and development only of moral
probation, i. e., by the exercise of the power of free moral choice in the
presence of good and evil.

Two facts should be added: the first is that this holy nature was more than
innocence; it was a positive likeness to God in rectitude and purity. The other
fact is that righteousness, or holiness, both of nature and of character has two
sides: it is a knowledge and perception as well as an inclination and feeling:
Colossians 3:10. b. Two Erroneous Views. Of man’s original state two erroneous
views are held:

(1). The image of God included only personality.

“This theory,” says Dr. Strong, “denies that any positive determination to
virtue inhered originally in man’s nature, and regards man at the beginning as
simply possessed of spiritual powers, perfectly adjusted to each other.”

There are three objections:

(a) It really makes Adam the author of his own holiness. But this is contrary to
analogy; for our sinful condition is not the product of our individual wills but
rather the result of the first transgression; and our subsequent condition of
holiness is not the product of our individual wills but rather the result of
God’s regenerating and sanctifying power.

(b) Knowledge, which was an element of man’s holy nature, logically presupposes
“a direction toward God of man’s affections and will; since only the heart can
have any proper understanding of the God of holiness” (Strong).

(c) A likeness to God in personality alone does not satisfy the demands of
Scripture, in which “the ethical conception of the divine nature so overshadow*
the merely natural” (Strong).

(2). The image of God consists simply of man’s natural capacity for religion.
This is the view of the Roman Catholic Church. A distinction in meaning is made
between image and likeness. The former alone was man’s by creation; the latter
was the product of his own acts of obedience. Dr. Strong thus elaborates the
idea: “In order that this obedience might be made easier and the consequent
likeness to God more sure, a third element was added—an element not belonging to
man’s nature —namely, a supernatural gift of special grace, which acted as a
curb upon the sensuous impulses, and brought them under the control of reason.
Original righteousness was therefore not a natural endowment, but a joint
product of man’s obedience and of God’s supernatural grace.”

There are three objections:

(a) There is no real distinction in meaning between “image” and “likeness.”

(b) Whatever may be denoted by “image” and “likeness,” either singly or
together, was conferred upon man in and by his creation. “Man is said to have
been created in the image and likeness of God, not to have been afterwards
endowed with either of them.”

(c) The theory is in direct contradiction to the Scriptures, in that it makes
the first sin to have been a weakening but not a perversion of human nature, and
the work of regeneration to be not a renewal of the affections but merely a
strengthening of the natural powers.

“The theory,” says Dr. Strong, “regards the first sin as simply despoiling man
of a special gift of grace and as putting him where he was when first
created—still able to obey God and cooperate with God for his salvation, whereas
Scripture represents man since the fall as ‘dead through trespasses and sins,’
Ephesians 2:1; as incapable of true obedience, Romans 8:7, ‘not subject to the
law of God, neither indeed can be’; and as needing to be ‘created in Christ
Jesus for good works,’ Ephesians 2:10.”

III. RESULTS Man’s possession of the divine image and likeness resulted in four
things:

1. His physical form was a reflection of an original and heavenly type.

It is true that by His incarnation Christ took our nature: John 1:14; Galatians
4:4; Hebrews 2:14. But it is also true that by his creation man was molded after
a divine pattern even as to his body:

Ezekiel 1:26. In like manner the tabernacle was modeled after a heavenly
pattern: Exodus 25:40; Numbers 8:4; Hebrews 8:1 - Hebrews 8:5. Dr. Strong says:
“Even in man’s body were typified those higher attributes which chiefly
constituted his likeness to God. A gross perversion of this truth, however, is
the view which holds, upon the ground of Genesis 2:7 and 3:8, that the image of
God consists in bodily resemblance to the Creator. In the first of these
passages, it is not the divine image, but the body, that is formed of dust, and
into this body the soul that possesses the divine image is breathed. The second
of these passages is to be interpreted by those other portions of the Pentateuch
in which God is represented as free from all limitations of matter: Genesis
11:5; Genesis 18:1 - Genesis 18:5.”

2. His sensuous impulses were in subjection to the spirit.

Dr. Strong says: “Here we are to hold a middle ground between two extremes. On
the one hand, the first man possessed a body and a spirit so fitted to each
other that no conflict was felt between their several claims. On the other hand,
this physical perfection was not final and absolute, but relative and
provisional. There was still room for progress to a higher state of being:
Genesis 3:22.”

3. He had dominion over the lower creation: Genesis 1:26, Genesis 1:28; Psalms
8:5 - Psalms 8:8.

Adam was the crown of creation. Having a perfect mind, he was not dependent upon
the laborious processes of inductive and deductive reasoning in the acquisition
of knowledge, but had immediate and intuitive insight into truth. Of this there
are two proofs: first, his naming of the animals: Genesis 2:19, Genesis 2:20.

Evidently, Adam had insight into the nature and habits of each animal and gave
it a name corresponding to these. Second, his naming of his helpmeet: Genesis
2:23, Genesis 2:24; Genesis 3:20. Adam first called her woman because she was
taken out of him. In English there is no connection between the words man and
woman, but in Hebrew the connection is very close. In that language “man” is
ish, and “woman” is isha. That is, literally, woman is the manness, or female
man. Woman is not, as has been suggested, man’s woe, but rather his woo.

Next, Adam called his helpmeet Eve, because she was the mother of all living.
“Eve” signifies living. Thus on the one hand, the name “woman” reflected her
origin, and on the other hand, the name “Eve” reflected her destiny. Of the
woman’s creation Matthew Henry says: “Not out of his head to top him, nor out of
his feet to be trampled on by him; but out of his side to be equal with him,
under his arm to be protected by him, and near his heart to be beloved.” NOTE:
Man’s dominion over the lower creation involves his absolute separation from the
animal kingdom—in origin, association, and destiny. A beast cannot ascend to the
level of a man, but a man can easily descend to the level of a beast: Psalms
49:10; Proverbs 30:2; Jeremiah 10:21; 2 Peter 2:12. By the Law of Moses
defilement with beasts was punishable by death: Leviticus 20:15, Leviticus
20:16.

4. He had communion with God: Genesis 3:8, Genesis 3:9.

Dr. Strong says: “Our first parents enjoyed the divine presence and teaching:
Genesis 2:16. It would seem that God manifested Himself to them in visible form:
Genesis 3:8. Companionship was both in kind and degree suited to their spiritual
capacity, and by no means necessarily involved that perfected vision of God
which is possible to beings of confirmed and unchanging holiness: Matthew 5:8; 1
John 3:2; Revelation 22:4.”

TOPIC FIVE: THE PROBATION OF MAN I. GENERAL STATEMENT The Scriptures teach that
after his creation God placed man in a garden in Eden and subjected him to a
state of probation: Genesis 2:8 - Genesis 2:17.

NOTE: Eden signifies pleasure, delight. Its exact site cannot be determined.
Speaking generally, its location must have been in the Mesopotamian valley, near
the headwaters of the Tigris and Euphrates. The wildest theories have been
advanced as to where the Garden of Eden was. There is a serious book written by
a serious scholar, called “Paradise Found,” claiming that the Garden of Eden was
at the North Pole. However, unless revolutionary topological and climatic
changes have occurred, Peary’s discovery exploded this theory.

II. DEFINITION OF PROBATION

Probation, from a Latin word signifying to prove or test, is a period of trial
under a law of duty, which is the test of obedience and is enforced by the
sanctions of reward for a right choice and good conduct, and punishment for a
wrong choice and evil conduct. Miley says: “Probation is a temporary economy.
Its central reality is responsibility for conduct under a law of duty.”

III. NECESSITY OF PROBATION

While our first parents were created with holy natures, whose fluctuating
emotions and spontaneous tendencies were wholly toward the good, yet they were
susceptible to temptation from without. Consequently, a period of probation was
essential in order to test their loyalty to God by obedience or disobedience to
His command. Thus our divine Lord was likewise susceptible to temptation from
without, from the reality and power of which He keenly suffered: Hebrews 2:18;
Hebrews 9:14.

NOTE: Dr. Miley says: “With a holy nature, there were yet susceptibilities to
temptation. In temptation there is an impulse in the susceptibilities adverse to
the law of duty. This is true even where it finds no response in the personal
consciousness. Yet, in the measure of it, such impulse is a trial to obedience.
The proof of it is in a primitive constitution with susceptibilities which might
be the means of temptation. These facts are entirely consistent with the
primitive holiness which we have maintained. In such a state primitive man began
his moral life. The only way to confirmed blessedness was through temporary
obedience. But obedience requires a law of duty and, with the natural incidence
of trial and the possibility of failure, such a law must be a testing law. It
thus appears that a probationary economy was the only one at all suited to the
state of primitive man.” IV. PURPOSE OF PROBATION The purpose of the probation
of our first parents was, so to speak, to test their virtue—to transform their
holy natures into holy characters. As has been pointed out, a moral nature is
the result of creation, or birth; but moral character is produced only by
probation, by the free personal choice of good in the presence of evil and with
full power to choose evil. Now Adam and Eve were created with holy moral
natures. A right choice—that is, obedience to God’s command —would have
transformed these holy moral natures into holy moral characters. As it was,
however, their wrong choice—that is, disobedience to the command—transformed
their holy moral natures into sinful moral characters, and involved both
themselves and their posterity in the guilt of sin and the defilement of
depravity.

V. THE PROBATIONARY LAW The probationary or testing law is recorded in Genesis
21:6b, Genesis 21:17: “Of every tree of the garden thou mayest freely eat; but
of the tree of the knowledge of good and evil, thou shalt not eat of it: for in
the day that thou eatest thereof thou shalt surely die.” In character this
probationary or testing law was positive, not moral. The difference is that
while “the obligation of a moral law is intrinsic and absolute; the obligation
of a positive law arises from a divine commandment.” In other words, a moral
command carries its own reason for obedience, but a positive command does not.
Thus, the Ten Commandments are moral in character, because we are so constituted
as to understand their reasonableness and realize their necessity. For, the Ten
Commandments are not right because they were given of God; they were given of
God because they were right. On the other hand, God’s call to Abraham to offer
up Isaac (Genesis 22:1-24) was a positive command, because Abraham did not
understand its reasonableness or realize its necessity. Another name for
positive command is personal command. Now, it is of the very essence of moral
probation that the testing law should be a positive or personal command, the
reasonableness and necessity of which are not made known to the one who is
subjected to the probation. In the case of our first parents, as we have seen,
the probationary law was a positive or personal command. It was God’s right to
command: it was the duty of Adam and Eve to obey. NOTE: Dr. Strong says: “Since
man was not yet in a state of confirmed holiness, but rather of simple childlike
innocence, he could be made perfect only through temptation. Hence the ‘tree of
the knowledge of good and evil’: Genesis 2:9. The one slight command best tested
the spirit of obedience. Temptation did not necessitate a fall. If resisted, it
would strengthen virtue. In that case, the posse non pecarre would have become
the non posse pecarre. (That is, the ability not to sin would have become the
inability to sin). The tree was mainly a tree of probation. It is right for a
father make his son’s title to his estate depend upon the performance of some
filial duty, as Thaddeus Stevens made his son’s possession of property
conditional upon his keeping the temperance-pledge. Whether, besides this, the
tree of knowledge was naturally hurtful or poisonous, we do not know.”

VI. REASONABLENESS OF PROBATION The reasonableness of the primitive probation is
seen from the following facts:

1. In the love and wisdom of God, who could not and would not have subjected our
first parents to any state of trial or probationary test which was not for their
highest development and eternal welfare and consequently absolutely necessary.
Therefore the prohibition of Genesis 2:17 must have been just, wise, and good.

2. In the manifold source of delight and satisfaction which were provided for
Adam and Eve by their Maker: Genesis 2:9. They had everything.

TOPIC SIX: THE TEMPTATION OF MAN I. GENERAL STATEMENT The Scriptures clearly and
distinctly teach that our first parents were tempted to sin by disobeying God’s
positive command: Genesis 3:1 - Genesis 3:6; 2 Corinthians 11:3; 1 Timothy 2:14.

II. THE INSTRUMENT The instrument in the temptation of our first parents was the
serpent: Genesis 3:1, Genesis 3:4, Genesis 3:5; 2 Corinthians 11:3.

NOTE: The serpent is included among the beasts. He is described as being more
subtile than them all. The Hebrew word translated subtile signifies crafty or
cunning. It is not unlikely that originally the serpent was a very beautiful
creature; and he seems to have possessed the power of upright locomotion:
Genesis 3:14.

III. THE HIGHER AGENT The higher agent in the temptation of our first parents
was Satan: Revelation 12:9. NOTE: The devil used the serpent as an instrument in
tempting Adam and Eve. Thus back of this “beast of the field” was a higher, even
a supernatural intelligence. God’s curse upon the serpent makes this fact
unmistakable: Genesis 3:14, Genesis 3:15—particularly the latter verse.

IV. THE THREEFOLD FORM

Notice that the serpent approached the woman in two ways: first, by an
affirmation followed by an interrogation, “Yea, hath God said,” etc.: Genesis
3:1. So he approached Jesus with an insinuation, “If thou be the Son of God,”
etc.: Matthew 4:3. The writhing shape of the serpent is not unsuggestive of a
question mark. Second, he made a flat contradiction of God’s Word, “Ye shall not
surely die”: Genesis 3:4. But in particular notice that in form the temptation
of our first parents was threefold:

1. The Physical Nature.

Satan first attacked Eve through her body. He showed her that the tree was “good
for food”: Genesis 3:6a.

2. The Psychical Nature.

Satan next attacked Eve through her mind. He showed her that the tree was
“pleasant (Hebrews a desire) to the eyes”: Genesis 3:6b.

3. Satan finally attacked her soul, or spirit. He showed her that the tree was
“to be desired to make one wise”: Genesis 3:6c.

NOTE: In the wilderness Satan patterned his temptation of Jesus after his
temptation of our first parents. See Matthew 4:1 - Matthew 4:11; Luke 4:1 - Luke
4:13.

We follow the order of Luke, whose Gospel is chronologically arranged. There we
notice—as also in Matthew’s account:

- That Christ’s body was first attacked: in His intense hunger He was bidden to
make bread of the stones at His feet.

- Next Christ’s mind was attacked: the vision of all the kingdoms of the world
was an appeal to His ambition to make Himself a universal ruler, as Alexander
the Great, Caesar, and Hannibal had aspired to be.

- Finally, Christ’s soul, or spirit, was attacked: from the pinnacle of the
temple He was bidden, as the favorite of heaven, to hurl Himself into the abyss
in presumptuous defiance alike of gravitation and Providence. But again, Satan
tempts the children of God today, as he tempted Eve and Jesus. In 1 John 2:16 we
find the same threefold attack:

(1) “The lust of the flesh”;

(2) “the lust of the eyes”;

(3) “the pride, or vain glory, of life.”

We may call this the trinity of evil.

TOPIC SEVEN: THE FALL OF MAN GENERAL STATEMENT The Scriptures clearly and
distinctly teach that Adam and Eve fell from their first estate, in sinning
against God by disobeying His positive and personal command not to eat of the
tree of the knowledge of good and evil: Genesis 3:6b; Romans 5:12, Romans 5:19;
1 Timothy 2:14. This was the first or “original sin.” NOTE: Dr. Torrey points
out five steps leading to the first sin;

1. Listening to slanders against God.

2. Doubting His Word and love.

3. Looking at what God had forbidden.

4. Lusting for what God had prohibited.

5. Disobeying God’s command. As Dr. Strong says: “The first sin, was in Eve’s
isolating herself and choosing to seek her own pleasure, without regard to God’s
will. This initial selfishness it was which led her to listen to the tempter
instead of rebuking him or flying from him, and to exaggerate the divine command
in her response: Genesis 3:3 . . . This was followed by positive unbelief, and
by a conscious and presumptuous cherishing of desire for the forbidden fruit as
a means of independence and knowledge. Thus, unbelief, pride, and lust all
sprang from the self-isolating, self-seeking spirit, and fastened upon the means
of gratifying it: Genesis 3:6.” In this connection we may notice the Apostle
James’ account of the origin, development, and fruition of sin: James 1:13 -
James 1:15. The consequences of sin were manifold and varied; we may notice them
under four topics as follows: The Immediate Effects of Sin; The Fourfold Divine
Judgment; The Threefold Separation; and The Threefold Death.

I. THE IMMEDIATE EFFECTS OF SIN The immediate effects of sin (Genesis 3:7 -
Genesis 3:13) were six in number, viz:

1. A sense of shame. This was due to the awakening of conscience.

2. The covering of fig leaves. This was a bloodless covering. See Genesis 3:21;
Php 3:9.

3. A feeling of fear. This arose from their guilty conscience.

4. An attempt at concealment. Foolishly Adam and Eve supposed that they could
hide from the presence of God.

5. An effort at self-vindication. Though guilty, yet Adam and Eve tried to
justify themselves.

6. The shifting of blame. Adam laid the blame for his sin upon Eve, and Eve laid
the blame for her sin upon the serpent, i. e., Satan.

II. THE FOURFOLD DIVINE JUDGMENT After this painful scene the Lord God
pronounced a fourfold judgment: Genesis 3:14 - Genesis 3:19. This was:—

1. Upon the serpent. This was the curse of degradation: Micah 7:17. NOTE: During
the Millennium the curse upon the serpent will not be removed, for the serpent
is the type of Satan: Isaiah 65:25.

2. Upon the woman. This was the judgment of sorrow and subjection: John 16:21.

NOTE: The blessing of the Gospel mitigates the rigor of the law: 1 Timothy 2:15.

3. Upon the man. This was the judgment of sorrow and toil: Job 5:7; Ecclesiastes
2:22, Ecclesiastes 2:23.

NOTE: Work is a blessing and not a curse: Genesis 2:9, Genesis 2:15. It is only
the curse resting upon the ground which makes man’s labor vexatious and
unremunerative.

4. Upon the ground. This was the curse of thorns and thistles.

NOTE: Like the serpent, the thorn is the natural enemy of man: Matthew 7:16. It
is used in Scripture as a symbol of evil: Numbers 33:55; 2 Corinthians 12:7. Our
Lord’s mock crown was composed of thorns: John 19:2, John 19:5. During the
Millennium the curse upon the ground will be removed: Isaiah 55:13.

III. THE THREEFOLD SEPARATION The fourfold divine judgment resulted in a
threefold separation: Genesis 3:22 - Genesis 3:24. Thus Adam and Eve were
separated:—

1. From the tree of life.

NOTE: The tree of life represents wisdom: Proverbs 3:18. Wisdom personified is
Christ: 1 Corinthians 1:24. So the tree of life was an emblem of Christ:
Revelation 2:7; Revelation 22:14. Adam’s body was mortal: Genesis 2:7; 1
Corinthians 15:44, 1 Corinthians 15:45, 1 Corinthians 15:47. Science teaches us
that physical life involves decay and loss.

There was, however, a divine provision for checking this decay and loss, and
preserving the body’s youth. This was by means of the tree of life. It
accomplished this through its sacramental value; that is, eating of this tree
was symbolical of the communion of Adam and Eve with God and of their dependence
upon Him, but this only because it had a physical efficacy. Physical immortality
without holiness would have been unending misery. Accordingly, our first parents
were shut out from the tree of life, until by redemption and resurrection such
of their descendants as accept Christ can be prepared to partake thereof. Thus,
our glorified bodies will be preserved throughout eternity by eating of the tree
of life which is typical of our blessed Lord Himself: Revelation 2:7; Revelation
22:14.

Physical decay and loss, which ended in the death of their bodies, began the
instant Adam and Eve were denied access to the tree of life. The nine hundred
and thirty years Adam lived, as also the extraordinary longevity of the
antediluvians, is evidence of their wonderful natural vitality. “If Adam had
maintained his integrity, the body might have been developed and transfigured
without the intervention of death. In other words, the posse non mori (that is,
able not to die) might have become a non posse mori (that is, not able to die)”
(Strong). In his “Crises of the Christ” Campbell Morgan treats the
transfiguration of Christ as the flowering of humanity; he regards it as God’s
demonstration of the fruition of the body—if there had been no sin.

2. From the Garden of Eden. The only way to make the exclusion of Adam and Eve
from the tree of life effective was to drive them from the Garden of Eden. And
this the LORD God did, sending man forth “to till the ground from whence he was
taken.”

3. From the personal and visible presence of God.

Sin separates man from God,—and it is the only thing that can separate man from
God. When Adam and Eve hid themselves from the presence of the LORD God, it was
because their sin with its resulting guilt and shame had morally unfitted them
for personal and face-to-face communion and fellowship with their Maker.
Separation from the Garden of Eden, therefore, simply sealed the spiritual
separation of man from God which sin had already brought about. Henceforth, our
first parents and their posterity had only a symbolical representation of Deity:
the cherubim and the flaming sword placed at the east of the Garden of Eden were
the visible manifestation of the LORD God. Thither the godly antediluvians came
to worship and sacrifice: for there is no evidence that these primitive types of
the presence and power, the mercy and redeeming grace of God, did not remain
until swept away by the flood.

NOTE: The flaming sword (3:24) was the first appearance of that self-luminous
flame which, as the Shekinah glory, rested over the mercy seat in the Holy of
Holies in the tabernacle and the temple.

IV. THE THREFOLD DEATH In connection with the prohibition to eat of the tree of
the knowledge of good and evil the LORD God said, “In the day that thou eatest
thereof thou shalt surely die” (lit. dying thou shalt die): Genesis 2:17. This
death, which was the result of sin, was threefold, viz: physical, spiritual, and
eternal.

1. Physical death.

Physical death is the separation of the soul from the body. It includes,
according to Dr. Strong, “all those temporal evils and sufferings which result
from disturbance of the original harmony between soul and body, and which are
the working of death in us”: Numbers 16:29; 27-3; Psalm 907-9, 11; Isaiah 38:17,
Isaiah 38:18; Romans 4:24, Romans 4:25; Romans 6:9, Romans 6:10; Romans 8:3,
Romans 8:10, Romans 8:11; 1 Corinthians 15:21, 1 Corinthians 15:22; Galatians
3:13; 1 Peter 4:6. NOTE: Some regard physical death as a part of the penalty of
sin while others regard it as rather the natural consequence of sin. In either
view, it seems to be clear that weakness and disease followed by death resulted
primarily from the exclusion of Adam and Eve from the tree of life.

2. Spiritual death.

Spiritual death is the separation of the spirit from God.

It includes, according to Dr. Strong, “all that pain of conscience, loss of
peace, and sorrow of spirit, which result from the disturbance of the normal
relation between the soul and God”: Matthew 8:22; Luke 15:32; John 5:24; John
8:51; Romans 8:13; Ephesians 2:1; Ephesians 5:14; 1 Timothy 5:6; James 5:20; 1
John 3:14.

NOTE: Dr. Strong says: “It cannot be doubted that the penalty pronounced in the
Garden and fallen upon the race is primarily and mainly that death of the soul
which consists in its separation from God. In this sense only, death was fully
visited upon Adam in the day on which he ate the forbidden fruit: Genesis 2:17.
In this sense only, death is escaped by the Christian: John 11:26. For this
reason, in the parallel between Adam and Christ, Romans 5:12 - Romans 5:21, the
apostle passes from the thought of mere physical death in the early part of the
passage to that of both physical and spiritual death at its close, verse 21: ‘as
sin reigned in death, even so might grace reign through righteousness unto
eternal life through Jesus Christ our Lord’—where ‘eternal life’ is more than
endless physical existence, and ‘death’ is more than death of the body.”

3. Eternal death.

Eternal death is the result of spiritual death.

It is, according to Strong, “the culmination and completion of spiritual death,
and essentially consists of the correspondence of the outward with the inward
state of the evil soul: Acts 1:25. It would seem to be inaugurated by some
peculiar repellent energy of the divine holiness, Matthew 25:41; 2 Thessalonians
1:9, and to involve positive retribution visited by a personal God upon both
body and soul of the evildoer: Matthew 10:28; Hebrews 10:31; Revelation 14:11.”
Eternal death is the same as hell, or gehenna, or the second death: Matthew
10:28; see 2 Kings 23:10; Revelation 20:14.

NOTE: Both spiritual and eternal death were arrested by grace through the
institution of sacrifice: Genesis 3:21; Genesis 44:1-34; Hebrews 9:22. Thus, the
Coming One who was to “taste death for every man” saved those in the Old
Testament age who through obedience and sacrifice believed in Him: Romans 3:25;
Hebrews 2:9.

QUESTIONS FOR STUDY 1. What do the Scriptures teach concerning the creation of
man?

2. What do they teach concerning the method of his creation?

3. What do they teach concerning the unity of the race? 4. What fourfold
corroboration have we of the unity of the race?

5. What twin truths are involved in the unity of the race?

6. What do the Scriptures teach concerning the constitution of man by creation?

7. What is the primary signification of the Hebrew words for soul and spirit? of
the Greek words for soul and spirit?

8. What is the meaning of the terms trichotomy and dichotomy?

9. Give a general statement of the trichotomous view of man’s nature.

10. Mention the Scriptural points which are believed to support the trichotomous
view.

11. Give a general statement of the dichotomous view of man’s nature.

12. Mention the Scriptural points which are believed to support the dichotomous
view.

13. On which side of the question does the witness of consciousness stand?

14. In your judgment is the teaching of Scripture conclusive or inconclusive as
to the matter? Is the subject vital to salvation?

15. State the three views as to the origin of the soul.

16. What is meant by the moral nature of man?

17. What are the essential elements of the moral nature?

18. Discuss the signification of the word conscience.

19. What is the nature of conscience? State the two views.

20. What are the constituent elements of conscience as given by mental analysis?

21. What is meant by free agency?

22. What are the constituent elements of free agency?

23. What is meant by Fatalism? by Determinism?

24. What do the Scriptures teach concerning the image of God in man?

25. What is the signification of the Hebrew words for image and likeness?

26. What were the constituent elements of the image of God in man?

27. In what does natural likeness consist? Why is it inalienable?

28. In what did moral likeness consist?

29. How is the original righteousness, or holiness, to be viewed?

30. Distinguish clearly between nature and character.

31. What two erroneous views are held as to man’s original state?

32. What four things resulted from man’s possession of the divine image and
likeness?

33. What do the Scriptures teach concerning the probation of man?

34. What does the word Eden signify? Where was the Garden of Eden probably
located?

35. Define probation.

36. Show wherein a period of moral probation for Adam and Eve was necessary.

37. What was the purpose of the primitive probation?

38. What was the probationary law?

39. Distinguish clearly between a moral law and a positive command.

. Show wherein the primitive probation was reasonable.

41. What do the Scriptures teach concerning the temptation of man?

42. What was the instrument in the temptation?

43. Who was the higher agent?

44. In what two ways did the serpent approach the woman?

45. What was the threefold form of the temptation?

46. Trace the parallel between the temptation of our first parents and that of
Jesus.

47. What Scripture passage teaches that Satan tempts Christians after the
pattern of the Edenic and the wilderness temptations?

48. What do the Scriptures teach concerning the fall of man?

49. Point out five steps leading to the first sin.

50. Mention six immediate effects of sin.

51. What was the fourfold divine judgment in consequence of sin?

52. What was the threefold separation which resulted from sin?

53. What did the tree of life represent and what was its use?

54. What was the threefold death which sin caused?

55. How may the physical death of Adam and Eve be explained?

56. How do spiritual and eternal death stand related? What are some other
Scriptural expressions for eternal death?

~ end of chapter 4 ~

***


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  CHAPTER 6: 05. HAMARTIOLOGY
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CHAPTER FIVE

HAMARTIOLOGY TOPIC ONE: THE ORIGIN OF SIN The origin of sin is wrapped in
obscurity. It is one of the unrevealed mysteries of Scripture. We are, however,
given a hint of the entrance of sin into the heart of Satan and also the
introduction of sin into the human race.

I. THE ENTRANCE OF SIN INTO THE HEART OF SATAN

1. In Isaiah 14:12 - Isaiah 14:17, in the picture of the fall of Lucifer, son of
the morning (the king of Babylon, vs. 4), we have an account; it is believed, of
the rebellion of Satan against God. Notice the expression “I will,” five times
repeated—especially the last instance: “I will be like the most High,” vs. 14.

2. Again in Ezekiel 28:1-26, in the prophet’s lamentation upon the king of Tyre,
we have a hint, it is believed, that Satan fell by reason of pride of heart, vs.
17.

II. THE INTRODUCTION OF SIN INTO THE HUMAN RACE The introduction of sin into the
human race is recorded in the third chapter of Genesis and in other scriptures.
It came about in a fourfold way.

1. Through deception. See 1 Timothy 2:14.

2. Through man’s disobedience. See Romans 5:19.

3. Through the serpent’s enticement. See Genesis 3:1 - Genesis 3:6.

4. Through Satan’s malignity. See Revelation 12:9.

TOPIC TWO: THE REALITY OF SIN

Sin is a sad and terrible reality. This fact may be proved in three ways,
namely: the teaching of Scripture, the testimony of mankind, and the witness of
consciousness.

I. THE TEACHING OF SCRIPTURE As to the reality of sin the teaching of Scripture
is clear and unmistakable. Among a multitude of passages take but three:

1. John 1:29: “Behold the Lamb of God, which taketh away the sin of the world.”

2.Romans 3:23: “For all have sinned and come short of the glory of God.”

3.Galatians 3:22: “But the Scripture hath concluded all under sin that the
promise by faith might be given to all them that believe.”

II. THE TESTIMONY OF MANKIND The testimony of mankind as to the reality of sin
has been enacted into government legislation, has found recognition in every
false religion, and is reflected in secular literature.

Listen:

1. The Roman philosopher Seneca said: “We have all sinned, some more, and some
less.”

2. The Roman Ovid wrote: “We all strive for what is forbidden.”

3. The German philosopher and poet Goethe confessed: “I see no fault in others
which I myself might not have committed.”

4. A Chinese proverb runs: “There are two good men: one is dead and the other is
not yet born.”

III. THE WITNESS OF CONSCIOUSNESS

Consciousness gives no uncertain witness to the reality of sin. Everyone knows
he is a sinner. No one of responsible years has ever lived free from the sense
of personal guilt and moral defilement.

Remorse of conscience for wrong-doing hounds all the sons and daughters of Adam;
while the sad and terrible consequences of sin are seen in the physical, mental,
and moral deterioration and degeneration of the race.

TOPIC THREE: THE NATURE OF SIN I. WHAT SIN IS NOT 1. Sin is not an Accident.

There are those who hold that sin is an accident; but, as we have seen, the
teaching of the Bible is that sin resulted from an act of responsible
disobedience on the part of Adam: Romans 5:19.

2. Sin is not Infirmity.

There are those who hold that sin is a kind of disease, because of which we are
very unfortunate but in no wise culpable. But this, like the former view, is
contrary to the revelation of the Bible.

3. Sin is not a Negation. That sin is a negation is the teaching of Christian
Science—that evil is the absence of good, and sin is the absence of
righteousness. But the Word of God declares sin and evil to have a positive
existence and to be an offense to the Lord: Psalms 51:4.

4. Sin is not “an Amiable Weakness.” In order to find excuse for their wicked
indulgences, there are those who hold that sin is “an amiable weakness.” But sin
is not pitiable but blameworthy, and the sinner is responsibly guilty before
God.

5. Sin is not a Necessity.

Fatalism teaches that sin is a necessity and that while sin is of the nature of
responsible personal guilt, yet we cannot escape it and consequently must make
the best of it. There are indeed many Christians who practically maintain that
sin is a means of grace. The old extreme Calvinistic view of sanctification was
that death alone can free us from sin. Yet the clear and emphatic teaching of
the New Testament is that the blood of Jesus Christ can cleanse us from all sin:
1 John 1:7.

II. WORDS FOR SIN IN THE OLD TESTAMENT

1. The most common word for sin signifies literally to miss the mark. In the
original sense it is found in Judges 20:16: “Among all this people there were
seven hundred chosen men left-handed; every one could sling stones at a hair
breadth, and not miss.” With its derivative forms this word means any moral
deviation from the divine goal—a going beyond, a coming short, or a falling
aside. Not only willful and ignorant acts of sin but also evil states and wicked
dispositions of the mind and heart are included within the scope of this Hebrew
word: Genesis 4:7; Exodus 9:27; Leviticus 5:1; Numbers 6:11; Psalms 51:2, Psalms
51:4; Proverbs 8:36; Isaiah 42:24; Hosea 4:7.

2. Bent or twisted, or crooked (Isaiah 21:3), and spiritually means moral
perverseness or iniquity,—“the distortion of nature caused by evil doing.” Our
English word wrong, i. e., that which is wrung out of its true course, exactly
expresses the idea. Not so much the act itself but the character of the act is
in the force of this Hebrew word: Genesis 15:16; Psalms 32:5; Isaiah 5:18.

3. Stormy excitement, means the habit of evil; that is, sin particularly in the
disposition. It is the opposite of righteousness: Leviticus 19:15, Leviticus
19:35; Job 3:17; Job 16:11; Job 20:29; Job 34:8; Psalms 82:2; Proverbs 16:12;
Isaiah 57:20, Isaiah 57:21; Malachi 2:6.

4. A revolt against rightful authority; that is, apostasy or rebellion. It is
commonly translated by “transgression”: Psalms 51:3; Proverbs 28:2. Proverbs
28:5. To cross over a line, or go beyond. It is usually rendered by
“transgress”: Psalms 17:3; Hosea 6:7; Hosea 8:1.

6. To blow, represents sin in the aspect of vanity or nothingness: Isaiah 41:29.

7. The hardness of the heart—the highest degree of sin; stubbornness, or
obduracy: Exodus 4:21. But the Hebrew words that are translated sin, or mean sin
in one form or another, are far too numerous to be considered separately.
However, among those that remain these may be mentioned—fault, Genesis 41:9;
transgress, or sin through ignorance, Leviticus 4:13; wander, Ezekiel 34:6; err,
Psalms 119:21; hate, Leviticus 19:17; mischief, Psalms 94:20; misery, Proverbs
31:7; etc., etc.

III. WORDS FOR SIN IN THE NEW TESTAMENT

1. It is remarkable that in the New Testament Greek, as well as in the Old
Testament Hebrew, the most common word for sin signifies “to miss the mark.” It
is said to occur not less than 174 times, 71 times in the Pauline epistles. It
expresses the state or disposition of evil as well as the act of sin: Romans
3:23; 5 - 2 Kings

2. Overpassing or overstepping of a line of duty. It is always used of the
“violation of a positive law, an express precept with an express sanction”: 1
Timothy 2:14.

3. A failure—a falling where one should have stood: Galatians 6:1. This Greek
word is variously rendered, viz: trespass, Matthew 6:14; sins, Ephesians 1:7;
faults, James 5:16.

4. Lawlessness or anarchy: 1 John 3:4, 5. Ignorance of what should have been
known: Hebrews 9:7.

6. The diminishing of that which one should have rendered in full: 1 Corinthians
6:7.

7. Disobedience to a voice: Hebrews 2:2, Hebrews 2:3.

8. A debt or an offense: Matthew 6:12.

Instances of other words in the New Testament, which describe various forms of
sin, are: ungodliness, unrighteousness, Romans 1:18; lust, Romans 1:24;
fornication, wickedness, covetousness, maliciousness, envy, deceit, malignity,
murder, Romans 1:29, Romans 1:30; enmity, Romans 8:7; flesh, adultery,
uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations,
drunkenness, revellings, Galatians 5:19 - Galatians 5:21; evil speaking,
bitterness, wrath, anger, clamor, malice, Ephesians 4:31, etc., etc.

IV. SCRIPTURE DEFINITIONS OF SIN There are in the Scriptures a number of
descriptive definitions of sin, of which the following are the more striking:

1.Proverbs 21:4: “An high look, and a proud heart, and the plowing of the
wicked, is sin.” 2.Proverbs 24:9: “The thought of foolishness is sin.” The word
thought here has the force of premeditation.

3. John 16:8, 3 John 1:9: “And when he is come, he will reprove the world of sin
and of righteousness, and of judgment: of sin, because they believe not on me.”

4.Romans 14:23: “For whatsoever is not of faith is sin.”

5.James 4:17: “Therefore to him that knoweth to do good and doeth it not, to him
it is sin.”

6. 1 John 3:4: “For sin is the transgression of the law”—in act, disposition, or
state.

7. 1 John 5:17: “All unrighteousness is sin.”

V. THEOLOGICAL DEFINITIONS OF SIN The following definitions of sin are based on
the Scriptures:

1. Sin is the transgression of, or lack of conformity to, the law of God.

2. Sin is inordinate desire or concupiscence.

3. Sin is deficiency of love to God and man.

4. Sin is preference of self to God.

5. Sin is insubordination.

6. Sin is lack of conformity to God or His moral law in act, disposition, or
state.

NOTE: In distinction from those who hold sin to be sensuousness or finiteness,
Dr. Strong maintains that its essential principle is selfishness, i. e.,
self-ness. This is in agreement with the fourth definition given above.

VI. SUMMARY OF SCRIPTURE TEACHING. CONCERNING SIN A careful review of the
teaching of the Scriptures concerning the nature of sin discloses the fact that
sin may be viewed in four aspects, namely: towards God, towards the divine law,
towards man, and towards self.

A. Towards God.

Sin is either rebellion or failure to love God supremely.

1. Rebellion.

“For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and
idolatry”: 1 Samuel 15:23.

2. Failure to love Him supremely.

“And thou shalt love the Lord thy God with all thine heart, and with all thy
soul, and with all thy might”: Deuteronomy 6:5. See Mark 12:30. B. Towards the
Divine Law.

Sin is either willful transgression or violation through ignorance.

1. Willful transgression.

“But the soul that doeth ought presumptuously (lit. with a high hand) whether he
be born in the land, or a stranger, the same reproacheth the Lord; and that soul
shall be cut off from among his people”: Numbers 15:30. See Psalms 19:13.

2. Violation through ignorance.

“And if any soul sin through ignorance, then he shall bring a she goat of the
first year for a sin offering”: Numbers 15:27; Hebrews 9:7/

C. Towards Man.

Sin is either injustice or failure to love him as one’s self.

1. Injustice.

“Thou shalt not defraud thy neighbor, neither rob him; the wages of him that is
hired shall not abide with thee all night until the morning”: Leviticus 19:13.
See Micah 6:8; Romans 1:18.

2. Failure to love him as one’s self.

“But thou shalt love thy neighbor as thyself”: Leviticus 19:18. See Mark 12:31.

D. Towards Self.

Sin is either selfishness (selfness) or corruption.

1. Selfishness (self-ness).

“If any man will come after me, let him deny himself, take up his cross, and
follow me”: Matthew 16:24. See John 12:25.

2. Corruption.

“Behold, I was shapen in iniquity, and in sin did my mother conceive me”: Psalms
51:5. See Romans 7:18.

TOPIC FOUR: THE EXTENT OF SIN As to the extent of sin, the Scriptures teach that
it is universal; that is, it has affected some part of heaven and its
inhabitants, and the whole of earth and its inhabitants.

I. THE HEAVENS The sin and fall of Satan affected the heavens. As we have seen
(see topic Satan under Angelology), the devil himself has access to heaven: Job
1:6; Zechariah 3:1; Luke 10:18; Revelation 12:7 - Revelation 12:9. Moreover, the
emissaries of Satan infest the heavenly places, where they make warfare with the
believer: Ephesians 1:3; Ephesians 2:6; Ephesians 6:11, Ephesians 6:12.

II. THE EARTH The sin and fall of our first parents affected the whole of earth
and its inhabitants.

1. The vegetable kingdom. This has been cursed because of man’s sin, but will be
restored in the Millennial age: Genesis 3:17, Genesis 3:18; Isaiah 55:13.

2. The animal kingdom. This suffers in consequence of man’s sin, but will be
made to share in the peace and glory of the Millennium: Isaiah 11:6 - Isaiah
11:9.

3. The race of mankind. Sin has affected and infected the entire race of mankind
(For fuller treatment, see next topic: the result of sin, i. e. in man). Dr.
Farr says: “Both Scripture and experience justify the statement, that with the
single exception of Jesus Christ all men are morally depraved at birth, and if
they live long in the world, are found guilty of personal sin. By moral
depravity is meant that state of the soul which naturally leads to sin.” NOTE:
Speaking of the universality of sin Dr. Farr further says: “Sin and salvation
both begin in heaven and come from heaven to earth. Much of Christ’s work is
performed in and for the heavens: Hebrews 9:23. The intimate relation of heaven
and earth is seen in Genesis 1:1. Man is destined for heaven as well as for
earth: 1 Corinthians 15:49. Christ comes from, ascends to, and returns from
heaven. Heaven is always mentioned first, as ruling the earth. The new heaven
and the new earth are the result of Christ’s work of redemption: Isaiah 65:17; 2
Peter 3:13; Revelation 21:1.”

TOPIC FIVE: THE RESULT OF SIN

Universal is the extent of sin, and likewise universal are its devastating and.
death-dealing results. Two spheres in particular may be mentioned, viz: the
earth and man.

I. THE EARTH As to the result of sin in the earth, two things may be specified,
namely:

1. The groaning of creation: Romans 8:19 - Romans 8:23. In this passage Paul
reveals the close connection between man and the lower creation. Sin has brought
the lower creation into “the bondage of corruption,” but full redemption for man
will bring about its complete deliverance: vs. 21.

NOTE: It is said that every sound produced by nature is in the minor key,
speaking of the tragedy of sin and suffering— the sighing of the wind, the
rustling of the leaves, the chirping of the birds, the murmuring of the brook,
etc. On the other hand, the major key speaks of redemption and joy. It is struck
now wherever and whenever the work of the Holy Spirit is unhindered, but it will
be the dominant note during the Millennium and throughout the ages of the new
heaven and the new earth.

2. The emptiness of creation: Numbers 14:21; Psalms 90:13; Hosea 5:15; Romans
8:20. Dr. F. L. Chapell says: “Since the creation was for the indwelling of God,
angels and men, who are the higher forms of creation in heaven and earth, must
be subordinate to God for His indwelling. But when they became insubordinate,
or, in other words, when they sinned, the indwelling of God was withdrawn, and
thus commenced the lost condition of the general world of the heavens and the
earth.

“The light and the life and the love of God have departed from His creation
because of sin, and thus the darkness and the death and the hate that rule
instead. Therefore much is said in Scripture of the absence of God and the
emptiness of creation, on the one hand, and the prayers and the outcries for His
return, and the filling of creation with His presence, on the other hand.
Compare Hosea 5:15 with Psalms 90:13; and Romans 8:20 - Romans 8:23 with Numbers
14:21.

“Much of the Bible is occupied with the accounts of the departure of the Lord,
on the one hand, and with prophecies and promises of His return, on the other
hand. Thus there was a presence of the Lord on the earth before the flood
(Genesis 4:16), but it must have departed in that dreadful reign of sin and
judgment (Genesis 6:3 - Genesis 6:12). There was a presence of the Lord in the
Shekinah light (Exodus 40:35; 1 Kings 8:11), but it departed in the reign of the
wicked kings (Ezekiel 11:23) and was not found in the second temple. There was
preeminently the presence of the Lord in the person of the Lord Jesus, but He
departed because of the sins of the Jews, and their temple was left empty and
desolate (Matthew 23:38, Matthew 23:39). And on the other hand the constant cry
of the faithful has ever been, ‘Return, return, come, come,’ till it is the
chief refrain of the Revelation, as we read in the last chapter: ‘The Spirit and
the bride say, Come; let him that heareth say, Come,’ and ‘He which testifieth
these things saith, Surely I come,’ to which the seer replies, ‘Even so, come,
Lord Jesus.’ The whole spirit of prophecy and of promise looks forward to the
grand coming of the Lord, that the earth may be filled with His glory: Isaiah
59:20; Zechariah 8:3; Malachi 3:1; John 14:3.”

II. MAN In the doctrine of Anthropology, under the topic of The Fall of Man, we
have noted the threefold separation that has resulted from the disobedience of
our first parents, viz: from the tree of life, from the Garden of Eden, and from
the personal and visible presence of the Lord. We have further noted that
physical death was the natural consequence of separation from the tree of life,
and spiritual death the inevitable consequence of separation from the presence
of the Lord. Sin in the form of disobedience was the one and only cause of both.
We are now to look at the dark and desolate picture which the Scriptures draw of
the devastating and death-dealing results of sin in man’s spirit, soul, and
body:

1. All have sinned: Psalms 14:2, Psalms 14:3; Isaiah 53:6; Romans 3:9, Romans
3:10, Romans 3:22, Romans 3:23; 1 John 1:8 - 1 John 1:10.

2. Every mouth stopped: Psalms 130:3; Psalms 143:2; Romans 3:19.

3. All under a curse: Galatians 3:10.

4. All children of the devil: John 8:44; 1 John 3:8 - 1 John 3:10.

5. Natural man a stranger to the things of God: 1 Corinthians 2:14.

6. Natural heart deceitful: Jeremiah 17:9.

7. Alienated from the life of God—understanding darkened: Ephesians 4:18.

8. Mental and moral nature corrupt: Genesis 6:5, Genesis 6:12; Genesis 8:21;
Psalms 94:11; Romans 1:19 - Romans 1:31.

9. Outward behavior vile and detestable: Ephesians 2:3; Titus 3:3; Colossians
3:5, Colossians 3:7-

10. Slaves of sin: Romans 6:17; Romans 7:5, Romans 7:7, Romans 7:8, Romans 7:14,
Romans 7:15, Romans 7:19, Romans 7:23, Romans 7:24.

11. Controlled by prince of the power of the air: Ephesians 2:2.

12. Carnal mind enmity against God: Romans 8:7, Romans 8:8.

13. Children of wrath: Ephesians 2:3.

14. Dead in trespasses and sins: Ephesians 2:1.

15. Body weakened and death-doomed: 2 Corinthians 4:7; Romans 8:11.

Thus we see that, as the result of sin, man’s spirit is alienated from and
antagonistic to God, his mind deteriorated and darkened, and his body diseased
and death-doomed. By nature, man is helpless and a hopeless sinner; HE IS LOST.

TOPIC SIX: THE PENALTY OF SIN I. DEFINITION OF PENALTY

Penalty has been defined as, essentially, the reaction of divine holiness
against sin. It is the infliction of pain or suffering as punishment upon the
lawbreaker by the Law-giver because of his ill-desert.

NOTE: The object of penalty is not primarily the reformation of the law-breaker
nor the prevention of others becoming law-breakers, but the vindication of the
character of the Lawgiver.

Two kinds of penalty have been distinguished, namely, moral and positive. \ II.
MORAL PENALTY The term moral penalty is used of the natural consequence of sin,
the results of the transgression and depravity which manifest themselves now in
the spirit, soul, and body of all the sons of Adam and Eve. NOTE: An
illustration may make clear the difference intended between the terms moral and
positive penalty. A father forbids his son to climb trees under threat of
punishment, the punishment to be a diet of bread and water for three days. The
boy disobeys his father’s command and breaks his arm by falling from a tree.
Now, the long confinement and intense suffering which the lad undergoes because
of his broken arm may be called the moral penalty which he endures, i. e., the
natural consequences of his disobedience. But in no true sense is this the
punishment for his act of disobedience. After the son’s recovery, the father, in
order to uphold parental authority, and punish him for his ill-desert, must keep
him on bread and water for three days. And this may be called positive penalty,
i. e., the actual infliction of suffering by the father upon the son for the
latter’s transgression. On this point Dr. Farr says: “The natural consequences
of transgression, although they constitute a part of the penalty of sin, do not
exhaust that penalty. In all penalty there is a personal element, the holy wrath
of the Law-giver, which is only partially expressed by natural consequences. -
Sensual sins are punished by the deterioration and corruption of the body;

- Moral and spiritual sins by the deterioration and corruption of the soul:
Proverbs 5:22; Proverbs 11:21. This is only half the truth. Those who confine
all penalty to the reaction of natural law forget that God is not only immanent
in the universe, but also transcendent; and that to fall into the hands of the
living God, Hebrews 10:31, is to fall into the hands, not merely of the law, but
also of the Law-giver. Distinctive moral punishment is remorse of conscience and
the pains connected with it—a sense of shame, regret, blameworthiness, etc.
Michael Angelo has done as much mischief in art as Dante and Milton have in
literature, by giving the impression that physical punishment and suffering
alone await the transgressor.”

III. POSITIVE PENALTY, OR THE FUTURE PUNISHMENT OF THE IMPENITENT WICKED The
term positive penalty is used in reference to the final destiny of the wicked: 2
Peter 3:9. This destiny is set forth in the Scriptures under a variety of
expressions, some of the more striking being the following:

1. The resurrection of judgment: John 5:28, John 5:29.

2. Indignation and wrath, tribulation and anguish: Romans 2:8, Romans 2:9.

3. Eternal destruction: 2 Thessalonians 1:9.

4. Lake of fire: Revelation 20:15.

5. The punishment of eternal fire: Jude 1:7.

6. Eternal punishment: Matthew 25:41.

7. The lake of fire that burneth with brimstone: Revelation 19:20.

8. The second death: Revelation 21:8.

9. Hell (Greek, Tartarus): 2 Peter 2:4.

While the above expressions all refer to the same thing, yet the final destiny
of the impenitent wicked is perhaps most commonly described as death and
destruction. Consequently, upon a right understanding of the Biblical usage of
these terms hinges the truth concerning future punishment. Let us, then, briefly
study these words. The Word DEATH—Greek: Thanatos The New Testament usage—in
fact the Biblical usage of the word death—is threefold, namely: physical death,
spiritual death, and eternal death.

1. Physical Death.

Physical death is, of course, the separation of the soul from the body—resulting
in the corruption and destruction of the material frame: John 11:14; Acts 2:24;
Romans 8:38.

2. Spiritual Death.

Spiritual death may be defined as the separation of the spirit from God. Into
this state everyone comes by natural birth. Thus, the prodigal son, Luke 15:24;
sinners, Ephesians 2:1; the pleasureloving widow, 1 Timothy 5:6; the church of
Sardis, Revelation 3:1.

3. Eternal Death.

Eternal death may be defined as spiritual death continued after physical
death—the state of a soul through eternity dying impenitent in trespasses and
sin: Romans 1:32; James 5:20. But eternal death is more than the perpetuation
throughout eternity of the state of spiritual death. It is referred to as the
“second death”: Revelation 2:11; Revelation 20:6, Revelation 20:14; Revelation
21:8. Now, in Revelation 20:10, “the lake of fire” is described as a place of
conscious and unending torment: for the devil is cast therein, where after a
thousand years “the beast and false prophet are, and shall be tormented day and
night forever.” Therefore, “the second death” is a place of conscious and
unending torment.

NOTE: Dr. Torrey says: “Life is defined in the Bible not merely as existence,
but as right existence—knowing the true God and the life manifested in Christ:
John 17:3; 1 John 1:1, 1 John 1:4. Death, then, is not mere non-existence, but
wrong, wretched, debased, devilish existence. And ‘the second death,’ which is
the final outcome of a life of sin, is defined in the New Testament as a portion
in the place of torment: Revelation 21:8.” The Word DESTRUCTION—Greek: Apoleia
In the New Testament the word destruction (or perdition) has a twofold meaning,
namely: a general and a special meaning.

1. General Meaning. In the New Testament, when anything is said to perish or be
destroyed, it is not meant that it ceases to exist, but that it is ruined, so
that it no longer subserves the purpose for which it was intended or designed.

Thus, Matthew 9:17: “Neither do men put new wine into old bottles: else the
bottles break, and the wine runneth out, and the bottles perish: but they put
new wine into new bottles, and both are preserved.” Here the burst wine-skins
have not perished or been destroyed in the sense of ceasing to exist, but they
can no longer hold wine, and hence as wine-skins are ruined. Again, Matthew
26:8: “But when the disciples saw it, they had indignation, saying, To what
purpose was this waste” (literally, destruction). Here the precious ointment
poured from the alabaster cruse upon the head of the Master was not destroyed
nor had not perished in the sense of ceasing to exist, but it was ruined as
ointment—that is, like spilt milk it could not be recovered.

2. Special Meaning. In the New Testament the specific meaning of destruction, or
perdition, is in application to the future punishment or the final destiny of
the impenitent wicked: Matthew 7:13; John 17:12; Romans 9:22; Php 1:28; Php
3:19; 2 Thessalonians 2:3; 1 Timothy 6:9; Hebrews 10:39; 2 Peter 2:1 (translated
“damnable” and “destruction”); 2 Peter 2:2 (translated “pernicious way”); 2
Peter 2:3 (translated “damnation”); 2 Peter 3:7, 2 Peter 3:16; Revelation 17:8,
Revelation 17:11. With reference to future punishment note carefully the
following points:

First. There is no evidence or indication that the specific meaning of
destruction, or perdition, differs in any way from the general meaning: that is,
whenever the impenitent wicked are said to perish or be destroyed, it is not
meant that they cease to exist, but that they are ruined or lost: that is, they
are banished from the presence of God and from the felicity and ministry of
heaven.

Second. The specific meaning of destruction, or perdition, coincides with that
of eternal or the second death. This point is established by the fact that “the
second death” is synonymous with the “lake of fire.” That is to say, if the
second death is the same as the lake of fire, Revelation 20:14, and perdition,
or destruction, is the same as the lake of fire, Revelation 17:8, Revelation
17:11; Revelation 19:20, then destruction, or perdition, and the second death
must be the same thing. This follows because of the mathematical and logical
axiom that, if two things are equal to a third thing, they are equal to each
other.

Third. Destruction, or perdition, which is the final doom of the impenitent
wicked, is described in the New Testament as the condition of beings in a place
of conscious and unending torment. This vital fact is established by combining
the teaching of a number of passages. For example: Revelation 17:8, Revelation
17:11. Here “the beast” is said to go into “perdition.” Again, Revelation 19:20.
Here “the beast” is declared to have been “cast into a lake of fire burning with
fire and brimstone.” That is to say, “the lake of fire burning with fire and
brimstone” is “perdition,” or “destruction.” Therein the false prophet was cast
along with the beast. Again, Revelation 20:10. Here we are told that “the devil
. . . was cast into the lake of fire and brimstone, where the beast and false
prophet are, and shall be tormented day and night forever.” Upon this last
passage Dr. Torrey’s comment is: “Here we find the beast still in the lake of
fire and brimstone (that is, in perdition), being tormented after a thousand
years have passed away.” With this agree Revelation 14:10, Revelation 14:11,
where we learn that those who worship the beast and receive his mark “shall be
tormented with fire and brimstone in the presence of the holy angels, and in the
presence of the Lamb; and the smoke of their torment ascendeth up forever and
ever: and they have no rest day nor night.”

Finally Luke 16:19 - Luke 16:31—the story of the rich man and Lazarus. This is
commonly called a parable, but the term parable is not used by the Master. It is
rather an unveiling of the future—a real portrayal of the state of the
impenitent lost. Note these facts concerning the rich man.

(1) He has memory, verse 25.

(2) He has remorse, verse 24.

(3) He has torment, verse 24.

(4) He has concern for his living brothers, verse 28.

(5) He has a vision of Lazarus “comforted,” verse 25.

(6) He pleads in vain for mercy and relief, verses 25, 26.

(7) A “great gulf fixed” separates the impenitent wicked from the saints of God.

Surely all this must mean that the future punishment of the wicked is conscious
and unending.

Fourth. The everlasting, or eternity, of the torment of the impenitent wicked is
expressed by the phrase “day and night forever and ever”: Revelation 20:10
(Literally, day and night unto the ages of the ages). But it is objected that
this phrase refers to a period of limited but unknown duration. In reply it may
be said:

- As to the expression “day and night” it seems to imply a sense of time in the
eternal state. See Revelation 4:8; Revelation 7:15; Revelation 12:10; Revelation
14:11; Revelation 20:10.

- As to the expression “forever and ever” (literally, unto the ages of the
ages), it occurs twelve times in Revelation, viz: 1:6; 4:9, 10; 5:13; 7:12;
10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5.

Eight times it refers to the duration of the existence or reign of glory of God
and Christ, once to the duration of the blessed reign of the righteous, and in
the three remaining instances to the duration of the torment of the devil,
beast, false prophet, and wicked.

NOTE: The Greek word aion signifies an age—an indefinitely endless succession of
ages—“unto the ages of the ages.” A measuring yardstick infinitely extended
would give in terms of space the conception that the Greek phrase eis tous
aionas ton aionon, “unto the ages of ages,” gives in terms of time. From aion
comes aionios, an adjective, signifying, literally, age-long, and rendered in
English by “everlasting or eternal.” It has been objected that aionios cannot
mean eternal duration, because it is sometimes applied to objects which have an
end, e. g., the everlasting hills: Genesis 49:26. To this objection, Dr. Farr
replies thus: “It may be conceded that it (aionios) does not etymologically
necessitate the idea of eternity, and that sometimes it is used in the sense of
agelong to express limited duration. It does, however, express the longest
possible duration of which the subject to which it is attributed is capable. So
that if the soul is immortal, its punishment must be without end. It is used
several times to express the life and duration of God Himself: Romans 16:26; 1
Timothy 1:17; Hebrews 9:14; Revelation 1:8. Aioinios is used in the New
Testament sixty-six times—fifty-one times for the happiness of the righteous;
two times for the duration of God and His glory; six times where there is no
doubt as to its meaning ‘eternal,’ and seven times of the punishment of the
wicked. Aion is used ninety-five times for duration that has limit, nine times
to denote the duration of future punishment. The most eminent Greek scholars
have decided and declare that if these words do not teach the endlessness of the
future punishment, to which they are applied, there are no words in the Greek
language to express that meaning.”

Fifth. The teaching of the Scripture is clear that the issues of eternity are
settled in this life. See Luke 16:26; John 5:28, John 5:29; John 8:21; Hebrews
9:27.

Sixth. There is absolutely no Scripture to warrant the hope entertained by many
that those who die having never heard of Christ in this world will be given
another opportunity for salvation. See Romans 2:12 - Romans 2:16. This passage
is introduced by the apostle not to show how men are saved by the light of
nature, but rather to show “how the Gentile is under condemnation by the written
law in his heart just as the Jew is under condemnation by the Law of Moses.”
Romans 3:19 - Romans 3:22 is conclusive that both Jew and Gentile are saved only
by faith in Christ.

Says Dr. Torrey: “The future state of those who reject the redemption offered to
them in Christ is plainly declared to be a state of conscious, unutterable,
endless torment and anguish. The conception is an awful and appalling one. It
is, however, the Scriptural conception and also a reasonable one when we come to
see the appalling nature of sin, and especially the appalling nature of the sin
of trampling under foot God’s mercy toward sinners, and rejecting God’s glorious
Son, whom His love has provided as Saviour. Shallow views of sin and of God’s
holiness, and of the glory of Jesus Christ and His claim upon us, lie at the
bottom of weak theories of the doom of the impenitent. When we see sin in all
its hideousness and enormity, the holiness of God in all its perfection, and the
glory of Jesus Christ in all its infinity, nothing will satisfy the demands of
our own moral intuitions but a doctrine that those who persist in the choice of
sin, who love darkness rather than light, and who persist in the rejection of
the Son of God, shall endure everlasting anguish. Nothing but the fact that we
dread suffering more than we loathe sin, and more than we love the glory of
Jesus Christ, makes us repudiate the thought that beings who eternally choose
sin should eternally suffer, or that men who despise God’s mercy and spurn His
Son should be given over to endless anguish.”

Seventh. In view of this awful doctrine, what about our impenitent friends and
loved ones? Dr. Torrey, to whose book “What the Bible Teaches” we express our
indebtedness in the treatment of this topic, thus answers this question and
concludes his general discussion: “It is better to recognize facts, no matter
how unwelcome, and try to save these friends from the doom to which they are
certainly hurrying, than to quarrel with facts and seek to remove them by
shutting our eyes to them. You cannot avert a hurricane by merely believing that
it is not coming.

“Suppose one you love should commit some hideous wrong against one you love
more, and persist in it eternally, would you not consent to his eternal
punishment?

“If, after men have sinned, and God still offers them mercy, and makes the
tremendous sacrifice of His Son to save them,—if they still despise that mercy
and trample God’s Son under foot, if then they are consigned to everlasting
torment, I say: ‘Amen! Hallelujah! True and righteous are Thy judgments, O
Lord!’

“At all events, the doctrine of conscious, eternal torment for impenitent men is
clearly revealed in the Word of God, and whether we can defend it on philosophic
grounds or not, it is our business to believe it, and leave it to the clearer
light of Eternity to explain what we cannot now understand, realizing that God
may have infinitely wise reasons for doing things for which we, in our
ignorance, can see no sufficient reason at all. It is the most ludicrous conceit
for beings so limited and foolish as the wisest of men to attempt to dogmatize
how a God of infinite wisdom must act. All we know as to how God will act is
what God has seen fit to tell us.

“In conclusion, two things are certain: First, the more closely men walk with
God and the more devoted they become to His service, the more likely they are to
believe this doctrine. Many men tell us they love their fellowmen too much to
believe this doctrine; but the men who show their love in more practical ways
than sentimental protestations about it, the men who show their love for their
fellow-men, as Jesus Christ showed His, by laying down their lives for them,
they believe it, even as Jesus Christ believed it.

“As Christians become worldly and easy-going, they grow loose in their doctrine
concerning the doom of the impenitent. The fact that loose doctrines are
spreading so rapidly and widely in our day is nothing for them, but against
them, for worldliness is also spreading in the church: 1 Timothy 4:1; 2 Timothy
3:1; 2 Timothy 4:2, 2 Timothy 4:3. Increasing laxity of life and increasing
laxity of doctrine go arm in arm. A church that dances and frequents theaters
and lives in self-indulgence during the week enjoys a doctrine on the Lord’s Day
that makes the punishment not so awful after all.

“Second, men who accept a loose doctrine regarding the ultimate penalty of sin
(Restoration or Universalism or Annihilationism) lose their power for God. They
may be clever at argument and zealous in proselyting, but they are poor at
soul-saving. They are seldom found beseeching men to be reconciled to God. They
are more likely to be found trying to upset the faith of those already won by
the efforts of others than winning men who have no faith at all. If you really
believe the doctrine of the endless, conscious torment of the impenitent, and
the doctrine really gets hold of you, you will work as you never worked before
for the salvation of the lost. If you in any wise abate the doctrine, it will
abate your zeal. “Time and time again the author has come up to this awful
doctrine and tried to find some way of escape from it, but when he has failed,
as he always has at last, when he was honest with the Bible and with himself, he
has returned to his work with an increased burden for souls and an intensified
determination to spend and be spent for their salvation.

“Finally: Do not believe this doctrine in a cold, intellectual, merely
argumentative way. If you do, and try to teach it, you will repel men from it.
But meditate upon it in its practical, personal bearings, until your heart is
burdened by the awful peril of the wicked and you rush out to spend your last
dollar, if need be, and the last ounce of strength you have, in saving these
imperiled men from the certain, awful hell of conscious agony and shame to which
they are fast hurrying.”

QUESTIONS FOR STUDY 1. What have you to say concerning the origin of sin?

2. What do the Scriptures appear to teach concerning the entrance of sin into
the heart of Satan?

3. How was sin introduced into the human race?

4. What is the teaching of Scriptures concerning the reality of sin?

5. What is the testimony of mankind as to the reality of sin?

6. What is the witness of consciousness as to the reality of sin?

7. How would you show that sin is not an accident, not an infirmity, nor “an
amiable weakness”?

8. How would you show that sin is not a negation nor a necessity?

9. Can you give the literal signification of the seven most prominent Hebrew
words for sin? Give one reference for each word.

10. Can you give the literal signification of the eight most prominent Greek
words for sin? Give one reference of each.

11. Can you give seven Scripture descriptive definitions of sin? State where
they are found.

12. Can you give six theological definitions of sin?

13. Can you give the summary of Scripture teaching concerning sin? Give
references.

14. What is the extent of sin as it affects the heavens?

15. What is the extent of sin as it affects the earth?

16. Can you describe two results of sin as it affects the earth?

17. Can you mention ten results of sin as it affects man?

18. Can you define penalty? What is its primary object?

19. Can you make clear two kinds of penalty?

20. Can you give five Scripture expressions for the final destiny of the
impenitent wicked? Give references.

21. Can you give the threefold Scripture meaning of death? Give references.

22. Can you show from Revelation that spiritual or second death is a place of
conscious and unending torment?

23. What is the general New Testament meaning of destruction, or perdition?

24. What is the specific New Testament meaning of destruction, or perdition?

25. Can you find any Scripture evidence or indication that, either in its
general or specific meaning, destruction, or perdition, signifies cessation of
being?

26. Can you show from Revelation that the specific meaning of destruction, or
perdition, coincides with eternal or the second death? 27. Can you show from the
New Testament that destruction, or perdition, is a condition of being in a place
of conscious and unending torment?

28. What is the New Testament usage of the expression “day and night forever and
ever”?

29. What is the New Testament usage of the words signifying “age” and
“age-long,” the latter being rendered in English by “eternal” or “everlasting”?

30. What passages of Scripture teach us that the issues of eternity are settled
in this life?

31. Can you find any clear and unmistakable Scripture warrant for the hope that
those who die having never heard of Christ will be given another chance for
salvation hereafter?

32. If we believe the Word of God and are loyal to Christ, what attitude are we
bound to take regarding our friends and loved ones who die impenitent r 33. How
should the doctrine of future punishment be believed and preached?

~ end of chapter 5 ~

***


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  CHAPTER 7: 06. CHRISTOLOGY: THE PERSON OF CHRIST
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CHAPTER SIX

CHRISTOLOGY PART ONE. THE PERSON OF CHRIST TOPIC ONE: THE PREEXISTENCE OF CHRIST

I. PROOF The Scriptures clearly and distinctly teach that, as the second person
of the trinity, Jesus Christ existed before His incarnation: John 1:1 - John
1:5; John 8:58; John 17:5, John 17:24; Colossians 1:13 - Colossians 1:17;
Hebrews 1:2, Hebrews 1:8; Hebrews 2:10.

II. NATURE This was twofold, viz: as to God, and as to creation.

1. As to God. As to God, Jesus Christ was “the only begotten Son”: John 1:14,
John 1:18; John 3:16, John 3:18; 1 John 4:9. NOTE: AS the Son, “the only
begotten of (Greek, para, from) the Father,” Jesus Christ was begotten not in
time, but in eternity. Theologically, this truth is called “the eternal
generation of the Son.” In the historic development of the doctrine of the
trinity in the Scriptures, not the Father, the first person, but Christ, the
second person, is first revealed. As we have seen and shall see again, Christ is
the Jehovah of the Old Testament, who made and preserves the universe, and
revealed Himself in many ways to His ancient people. The revelation of Christ in
the relation of Son, and the consequent revelation of the first person of the
trinity in the relation of Father, comes out in connection with the doctrine of
the Kingdom. See 2 Samuel 7:12 - 2 Samuel 7:17: Psalms 2:7 - Psalms 2:9; Psalms
89:24 - Psalms 89:29.

2. As to Creation. As to creation, Jesus Christ is “the firstborn”: Romans 8:29;
Colossians 1:15, Colossians 1:18. NOTE: In Colossians 1:15, Jesus Christ is
declared to be “the firstborn of every creature”; while in verse 18 He is
declared to be “the firstborn from the dead.” These, then, are the two relations
in which He is “firstborn”; in creation and in resurrection. As applied to
Christ, believers cannot share the title “only begotten”; but by spiritual
sonship and resurrection we share with Him His title of “firstborn”: Romans
8:29; Hebrews 12:23. In the latter passage, the Greek word “firstborn” is in the
plural. See Revelation 3:14.

III. PRIMEVAL GLORY The character of the preexistence of Christ cannot be better
expressed than that of primeval glory: John 17:5, John 17:24; Php 2:6, Php 2:7;
Colossians 1:15; Hebrews 1:3.

NOTE: Just what this primeval glory was we do not know.

Jesus speaks of being “in the bosom of the Father,” John 1:18; and of being
loved by the Father “before the foundation of the world,” John 17:24. These and
other phrases express ineffable relationships within the Godhead, which we
cannot comprehend. On Php 2:6 Thayer’s Greek Lexicon says: “Form (Greek, morphe)
is that by which a person or thing strikes the vision, the external appearance.”
There is nothing in this passage which teaches that the Eternal Word (John 1:1)
emptied Himself of either His divine nature or His attributes, but only of the
outward visible manifestation of the Godhead. “He emptied, stripped Himself, of
the insignia of Majesty” (Lightfoot). “When occasion demanded, He exercised His
divine attributes” (Moorehead).

IV. OFFICE WORK In His preexistent state, a threefold office work, in
particular, is ascribed to Christ, viz:

1. Creator. In our study of the doctrine of God, under the topic of Creation, we
have seen that the created universe is the work of Christ: John 1:3; Colossians
1:16; Hebrews 11:3.

2. Preserver.

Under the topic of Preservation (doctrine of God) we have also seen that the
created universe is sustained and controlled by Christ: Colossians 1:17; Hebrews
1:3.

3. Framer of the Ages. In Hebrews 11:3, we read that “the worlds were framed by
the Word of God.” Literally the ages were framed (or fitted together) by the
utterance of God. This passage teaches us a stupendous and glorious truth, which
we shall study more fully when we come to the doctrine of Eschatology, or the
Last Things. It is that the dispensations, extending successively from creation
to the new heavens and the new earth, have been planned and executed by Christ.
As is well known, we are now in the Dispensation of Grace, which began at
Pentecost and will end with the Parousia.

V. OLD TESTAMENT APPEARANCES From Genesis to Malachi there are frequent
instances of Christophanies, or appearances of Christ to His ancient people.
These were two kinds, namely: material symbols, and manifestations in human
form. The latter were Theophanies or Christophanies proper. (Theophany means an
appearance of God; Christophany, an appearance of Christ).

1. Material Symbols. From the days of the Garden of Eden till the time of the
destruction of Solomon’s temple there was a sensible representation of God upon
the earth. Our first parents were permitted to see the face and hear the voice
of the Lord God: Genesis 3:8. In this verse the word presence is literally face.
Here there was a divine manifestation to both the eye and the ear. After the
Fall, God placed at the entrance of Eden cherubim and a flaming sword, visible
manifestations of His presence. It was before this presence of God that Cain and
Abel brought their offerings, and from it that Cain fled. Moreover, the Lord
spoke to Cain concerning his murderous deed: Genesis 4:4, Genesis 4:5 - Genesis
4:16. To the patriarchs, the Lord both appeared and spoke in a manner sensible
to the eye and ear: Genesis 17:1; Genesis 18:1; Acts 7:2. Again, to Moses at the
burning bush the Lord God both appeared and spoke: Exodus 3:1 - - Exodus 3:6.
Finally, in the pillar of cloud and fire and in the Shekinah glory in tabernacle
and temple, the Lord repeatedly appeared and spoke to His servants Moses and
Joshua, and made known His will to Israel: Exodus 13:21; Exodus 14:15; Exodus
19:24; Exodus 20:1-26.I-26; 40:34-38; 1 Kings 8:10, 1 Kings 8:11; 2 Chronicles
5:13, 2 Chronicles 5:14. There was no visible manifestation of the presence of
God in the temple of Zerubbabel or in the temple of Herod.

2. Manifestations in Human Form. In the Old Testament mention is made of an
august, celestial Personage, “who acts in the name of the Lord, whose name is
used interchangeably with that of Jehovah, and who received divine honor and
reverence.” The more prominent names given to this heavenly being are: the
Angel, the Angel of the Lord, the Angel of the Presence (or, face), and the
Angel, or Messenger, of the Covenant. He can be none other than the Jehovah of
the Old Testament, or the Christ of the New Testament—He who became the
incarnate Word, or logos: Genesis 16:10 - Genesis 16:13; Genesis 18:16 - Genesis
18:22; Genesis 22:11,Genesis 22:12; Genesis 32:24; Genesis 48:16; Exodus 3:2;
Exodus 23:20 - - Exodus 23:25; Exodus 32:34; Exodus 33:21 - - Exodus 33:23;
Joshua 5:13 - Joshua 5:15; Judges 13:3 - Judges 13:20; Isaiah 63:9; Daniel
10:13; Zechariah 1:1-21:1I, 12; Malachi 3:1.

NOTE: The identity of the material symbols of the preexistent Christ with His
manifestations in human form is clear from such passages as Exodus 3:2 and
14:19. Nor is there any doubt that these symbols and theophanies were
manifestations and appearances of the preexistent Christ. “The glory of the
Lord” and “The Word of the Lord” are frequent Old Testament names for the
sensible representations of God—the former describing them as they appealed to
the eye, and the latter as they appealed to the ear. In the first chapter of
John, these same descriptive expressions are applied to Christ. In verse 14 we
read, “And the Word was made flesh, and dwelt (lit. tented, or tabernacled)
among us, and we beheld His glory, even the glory as of the only begotten of the
Father, full of grace and truth.”

Corroboration of this fact is found in the Targums, or Chaldee paraphrases of
the Old Testament, which were made for the use of those who returned from the
captivity in Babylon and could not understand Hebrew. There the expression “Word
of the Lord” is commonly substituted for the name of the Lord God. Thus, “They
heard the voice of the Word of the Lord walking in the garden”: Genesis 3:8.
Again, “And Jacob vowed a vow to the Word, saying, If the Word of the Lord will
be my help,” etc.: Genesis 28:20. Now, the Jews to whom John wrote his gospel
were familiar with the Chaldee Targums, and understood the expression “the Word
of the Lord” or “the Word” to refer to Jehovah. Of course John himself so
understood it.

Accordingly, as Dr. Wickes says, referring to the logos or Word of John 1:1,
John 1:14: “It is not possible to vindicate the apostle’s reputation as a man of
common sense and honesty, if he employed this term out of its usual meaning,
without giving any intimation of the fact. He of necessity used the term in its
commonly accepted meaning.” Theologians are accustomed to trace John’s of the
term “Word” (Greek logos) back to Philo, an Alexandrian Jewish writer of an
earlier date. But Philo used the term more in the sense of reason, or utterance.
Moreover, such a connection cannot be established. It is not necessary to go so
far afield. As we have shown, the Old Testament Scriptures clearly and
satisfactorily explain the origin of the term, that by its use John meant to
teach that Jehovah of the Old Testament became incarnate in the Christ of the
New Testament. Modern Bible students feel the necessity of proving the Deity of
Christ. Not so John; his contention was that He whom we now know as the second
person of the trinity, Jehovah of Old Testament revelation, became incarnate in
Jesus of Nazareth.

VI. THREE PROPHETIC PICTURES

There are three pictures of the preexistent Christ, so striking and beautiful as
to deserve special attention and emphasis:

1. The Slain Lamb. This is a picture of the Passover Lamb: Exodus 12:1-51. John
the Baptist identified Christ as the sacrificial Lamb: John 1:29. John the seer
on Patmos had a vision of our Lord as the bleeding Lamb: Revelation 12:11.

2. The Obedient Servant. This is the picture of Christ portrayed in Psalms 40:6
- Psalms 40:8. See Hebrews 10:5 - Hebrews 10:10. Undoubtedly the primary
reference of these passages is to Exodus 21:2 - - Exodus 21:6, where we read of
the Hebrew bondslave, who, unwilling to claim rightful liberty because of his
love for master, wife, and children, submitted to have his ear bored with an awl
as the seal of voluntary and perpetual service. In Psalms 40:6, the word opened
means digged or bored, a reference to Exodus 21:6. This picture of our Lord is
fulfilled in the Gospel of Mark, which represents Him as the Servant of God.

3. The Beloved Son. This is the picture presented in three passages we have
already considered in a similar connection: 2 Samuel 7:14 - 2 Samuel 7:16;
Psalms 2:7; Psalms 89:26 - Psalms 89:29. At the baptism of Jesus, the Father
identifies Him as His well beloved Son: Matthew 3:17; Mark 1:11; Luke 3:22. This
was repeated at the transfiguration: Matthew 17:5; Mark 9:7; Luke 9:35. See
Isaiah 42:1; Ephesians 1:6.

TOPIC TWO: THE INCARNATION OF CHRIST

I. PROOF

It is the clear and distinct teaching of Scripture, both by way of prophetic
utterance and historic statement, that Jehovah of the Old Testament became
incarnate in Jesus of Nazareth, the Messiah of God: Genesis 3:15; Deuteronomy
18:18; Isaiah 9:6; Matthew 1:18 - Matthew 1:25; Luke 1:26 - Luke 1:35; John
1:14; Acts 10:38; Romans 8:3, Romans 8:4; Galatians 4:4; 1 Timothy 3:16; Hebrews
2:14.

NOTE: Incarnation is a word from the Latin; it means, literally, enfleshment, i.
e., the assumption of humanity. This is brought out particularly clear in such
passages as Romans 8:3, and Hebrews 2:14.

II. PURPOSE

It is the clear and distinct teaching of Scripture that the purpose of the
incarnation was redemption: Genesis 3:15; Isaiah 53:4, Isaiah 53:5; Matthew
1:21; Matthew 20:28; Luke 1:68 - Luke 1:75; John 3:16, John 3:17; Galatians 4:4,
Galatians 4:5; 1 Timothy 1:15; 1 John 3:8; 1 John 4:10. NOTE: There are those
who assert that, if our first parents had not sinned, Jesus Christ would have
been born into the world just the same. This may be true, but we know no
Scripture which proves it. On the contrary, the above and many similar passages
unmistakably teach that the incarnation was in order to the atonement.

III. CONDESCENSION

It was an act of condescension for the Lord God to assume human form. Says Dr.
Farr: “As we have seen, we cannot say that Christ did not come to the race till
it was 4,000 years old. The incarnate Logos, wherein we see the departed
divinity reinstated in humanity, is the greatest mystery of the gospel: 1
Timothy 3:16; Matthew 11:27; Colossians 2:2. “It was an unspeakable act of
condescension for the Son of God to stoop and take into personal and perpetual
union with Himself a nature infinitely lower than His own. It is so represented
in Scripture: Galatians 4:4; Php 2:5 - Php 2:8.”

NOTE: Westminster Confession: “Christ’s humiliation consisted in His being born,
and that in a low condition; made under the law; undergoing the miseries of this
life, the wrath of God, and the cursed death of the cross; in being buried, and
continuing under the power of death for a time.”

IV. PERPETUITY

It is the unmistakable teaching of the Scriptures that the Son of God assumed
forever the humanity which He assumed at His birth by the virgin. The
incarnation is in perpetuity. For this there are, principally, three reasons:

1. It is essential to the integrity of our Lord’s manhood.

Jesus Christ is the God-man, possessing a divine-human person. According to the
Nicene Creed, He is “very God of very God and very man of very man.” Before the
virgin birth, we can speak, of course, of the Son of God only; but after that
miraculous historic event we can speak also of the Son of man. Again, the
incarnation was voluntary; it was not by compulsion that “the Word was made
flesh, and dwelt among us”: John 1:14. But having voluntarily assumed our
humanity, Jesus Christ could not lay it aside without ceasing to be the Son of
man. He is now and forever “the Man in the Glory.” The post-resurrection
appearances of Jesus give indubitable evidence that He possessed a literal but
glorified body: Matthew 28:9; Luke 24:3, Luke 24:15, Luke 24:30, Luke 24:31,
Luke 24:40, Luke 24:42, Luke 24:50; John 20:17, John 20:22 - John 20:29; John
21:7, John 21:15. Further, the ascension appearances of Jesus represent Him with
a literal but glorified body: Acts 7:56; Acts 9:4 - Acts 9:6; Revelation 1:9 -
Revelation 1:18. Finally, the teaching of the epistles is conclusive as to the
perpetuity of the incarnation: Romans 4:25; Romans 6:3 - Romans 6:5; Romans 7:4;
Romans 8:11; 1 Corinthians 15:3 - 1 Corinthians 15:8, 1 Corinthians 15:20, 1
Corinthians 15:23; Ephesians 5:30; Php 3:20, Php 3:21; 1 Thessalonians 4:14;
Hebrews 2:14 - Hebrews 2:16; Hebrews 13:8, etc.

NOTE: The glorified humanity of Christ is the source of our physical quickening
by the Holy Spirit: Romans 8:11; Ephesians 5-30; the ground of His sympathy and
succor: Hebrews 2:17, Hebrews 2:18; Hebrews 4:14 - Hebrews 4:16; Hebrews 7:25;
and the pledge and pattern of our own raised and glorified bodies: 1 Corinthians
15:20 - 1 Corinthians 15:30; Php 3:20, Php 3:21; 1 Thessalonians 4:14 - 1
Thessalonians 4:16; 1 John 3:2.

2. It is essential to our Lord’s high-priestly intercession.

Without a literal but glorified body, Jesus Christ would be disqualified from
exercising His highpriestly ministry of intercession: Romans 8:34; Hebrews 2:14
- Hebrews 2:18; Hebrews 3:1; Hebrews 4:14 - Hebrews 4:16; Hebrews 6:20; Hebrews
7:23 - Hebrews 7:28; Hebrews 9:24; Hebrews 12:2.

Says Dr. Farr: “The essential condition in the exercise of that office, ‘High
Priest,’ is the sharing of our nature; and, therefore, able, as one touched
with. Matthew 4:1 (see James 1:13); suffering, Hebrews 2:9, Hebrews 2:18; etc.
etc. 3. His death, Matthew 27:50; Mark 15:37; Luke 23:46; John 19:30 - John
19:34.

B. His Deity. This is attested by:

1. Prophetic utterance: Psalms 2:2 - Psalms 2:9; 45-6, Psalms 45:7; Psalms
110:1; Isaiah 7:13, Isaiah 7:14; Isaiah 9:6, Isaiah 9:7; Micah 5:2.

2. Christ’s own claims: John 8:56 - John 8:58; John 10:30 - John 10:32.

3. The ascription of divine attributes: Matthew 28:20; John 3:13 (omnipresence);
Mark 11:2, Mark 11:4; John 11:11, John 11:14 (omniscience); Matthew 28:18; Luke
7:14; John 5:21 - John 5:23; John 6:19 (omnipotence).

4. The employment of divine titles: John 1:1; John 20:28; Acts 20:28; Romans
1:4; Romans 9:5; 2 Thessalonians 1:12; 1 Timothy 3:16; Titus 2:13; Hebrews 1:8;
1 John 5:10.

NOTE: Jesus is the Jehovah of the Old Testament. In the Hebrew O. T. the name
Jehovah occurs some 11,600 times; yet in the A. V. it is found only four times,
viz: Exodus 6:3; Psalms 83:18; Isaiah 12:2; Isaiah 26:4. The reason of this is
that the Jews superstitiously avoided the pronunciation of their sacred name for
God, that is, Jahwe, substituting therefore Adonai, which signifies Master or
Lord. The O. T. Greek translation (the LXX) rendered Adonai by Kurios, which is
the Greek for Lord. And in this way the word “Lord” found its way into our
English Bible as the rendering of the Hebrew name Jahwe. Capital letters
indicate this connection, i. e. LORD.

Dr. A. T. Pierson says: “Were this great name (that is, Jehovah) always
reproduced In the English and especially in New Testament quotations from the
Old, it would prove that our Lord Jesus Christ is absolutely equal and identical
with the Father; for passages which, in the O. T. contain the name ‘Jehovah’ are
so quoted and applied to Him in the New as to demonstrate Him to be
JEHOVAH-JESUS, one with God of the eternal past, Himself manifested in the
flesh, in the present, and the coming God of the future. This is the climax of
all arguments and evidences touching our Lord’s Deity.” See Psalms 102:25 -
Psalms 102:27 and Hebrews 1:10 - Hebrews 1:12; Isaiah 40:3 and Matthew 3:3;
Jeremiah 23:6 and Romans 3:21 - Romans 3:26, and 1 Corinthians 1:30.

5. The homage of divine worship: Matthew 2:11; Matthew 15:25; Matthew 20:20;
Matthew 28:9; Luke 24:52; John 20:28.

6. Forgiveness of sin: Mark 2:5 - Mark 2:7; Luke 7:48; Luke 24:47.

7. The possession of absolute holiness and the resurrection from the dead: John
8:46; Romans 1:4.

VII. NAMES Some suggestive and striking names are applied to Christ. Such are
the following:

1. Jesus. This word means Saviour or salvation, and links the Redeemer with
humanity: Matthew 1:21. Matthew 1:2. Christ. This word means anointed; it is the
Messianic name, and links Him with prophecy, which He came to fulfil: John 1:41.

3. Lord. This word means Master; it is the Jehovah name, and links Him with
Deity, which He came to represent and reveal: Acts 9:5.

NOTE: The historic order of these three names is given in Luke 2:11: “a Saviour,
Who is Christ the Lord.”

- During the days of His flesh it was preeminently Jesus;

- During His high-priestly ministry it is preeminently Christ;

- During His millennial reign it will be preeminently Lord.

Thus, - Jesus suggests His prophetic office;

- Christ, His priestly office;

- Lord, His kingly office.

“These three names likewise suggest man’s relation and responsibility— obedience
to Him as Prophet; faith in Him as Priest; surrender to Him as King” (Pierson).

4. The Alpha and Omega. The beginning and the end, the first and the last, the
Lord, Who is and was and is to come:

Revelation 1:8; Revelation 4:8; Revelation 22:13. Says Dr. Pierson: “Alpha and
Omega, first and last letters of the Greek alphabet, suggest literature—the
written Scriptures; Beginning and End, the material creation; First and Last,
the historic ages, or time-worlds; Who is and was and is to come, Jehovah’s
eternity. Thus He is here declared, declares Himself, the subject matter of all
Scripture; the Creator of all worlds and creatures; the Controller of all
history, and the eternal, unchangeable Jehovah.”

VIII. PERSONAL ONENESS OR HYPOSTATIC UNION The human nature and the divine
nature—each in its completeness—are organically and indissolubly united in the
one unique person of Jesus Christ. This is called in theological language, “the
hypostatic union,” or personal union. In our thinking and preaching we must
exercise extreme care neither to divide the person nor confuse or confound the
natures of Christ. It is not Scriptural to say that Christ was God and man, but
that He was the God-man. This is expressed by the Greek theanthropic (Greek
theos—God, anthropos—man). 1. There is no interchange of personal pronouns, as
“I” or “Thou,” between the human and divine natures in speaking of or referring
to Christ, as there is between the three persons of the trinity: John 14:26; 3
John 1:3:11 may be explained as referring to both Christ and His disciples.

2. Neither the human nor the divine nature acts independently of the other; but
in every thought, word, and act both natures are so inseparably united that the
thought, word, or act is the product of one single personality. Thus, we cannot
say that as man Jesus was born, while as God He received divine titles and
worship, wrought miracles, and forgave sin. But we must say that as the God-man
He was born, suffered the manifold experiences of humanity, died on the cross,
received divine titles and worship, wrought miracles, and forgave sins. “The
characteristics of the two natures are ascribed to the one Christ; and
conversely, the works of the one Christ are ascribed to either of the two
natures, in a way inexplicable except on the basis that they are united in one
Person. This may explain many paradoxes of Scripture; i. e., we say that Christ
existed before Abraham and yet was born in the reign of Augustus; that He is the
same yesterday, today, and forever, and yet that He wept, was weary, suffered,
bled, and died” (Farr).

3. The union of the two natures in one person is essential for Jesus Christ to
be the Mediator between God and man: 1 Timothy 2:5. “Christ’s twofold nature
gives Him fellowship with both parties, since it involves an equal dignity with
God and at the same time perfect sympathy with man. Being man, He can make
atonement. Being God, His atonement has infinite value. A merely human saviour
could never reconcile or reunite us to God”: Hebrews 2:17, Hebrews 2:18; Hebrews
4:15, Hebrews 4:16; Hebrews 7:25.

IX. CHRISTOLOGICAL ERRORS

Beginning in the days of the apostles and extending into the present time, many
errors have been held concerning our Lord. These errors may be traced to one of
two causes: first, failure to make a clear distinction between His two natures;
and second, failure to hold fast the unity of His person. This subject belongs
properly to Church History; but we can treat its doctrinal aspects here. The
principal Christological errors are the following:

A. Errors of the Early Centuries.

1. Ebionism.

Ebionism is supposed to come from a Hebrew word signifying poor; this error
closed about the end of the first century. It was the denial of the reality of
the divine nature of Christ. “It held our Lord to be merely man, whether
naturally or supernaturally conceived. This man, however, held a peculiar
relation to God, in that from the time of His baptism, an unmeasured fulness of
the divine Spirit rested upon Him. Ebionism was simply Judaism within the pale
of the Christian Church, and its denial of Christ’s Godhead was occasioned by an
apparent incompatibility of this doctrine with monotheism” (Strong).

2. Cerinthianism.

Cerinthianism comes from Cerinthus, a heretic who flourished in the days of the
apostle John. It was an offshoot of Ebionism, holding that there was no real and
essential union of the two natures of Christ prior to His baptism. This error
founded the deity of Christ, not on His supernatural birth, but on His baptism
and enduement of the Spirit.

3. Docetism.

Docetism comes from a Greek word signifying to seem or appear; this error
flourished from the latter part of the first to the latter part of the second
century. It was the denial of the humanity of Christ, and was attacked by the
apostle John in his first epistle: 4:1 - Leviticus In denying the reality of
Christ’s body, Docetism showed its connection with Gnosticism and Manichaeism.
“This view was the logical sequence of their assumption of the inherent evil of
matter. If matter is evil and Christ was pure, then Christ’s human body must
have been merely phantasmal. Docetism was simply pagan philosophy introduced
into the church” (Strong).

B. Errors of the Fourth and Fifth Centuries.

1. Arianism.

Arius, a presbyter of the church of Alexandria, Egypt, in the fourth century
denied the deity of Christ and also His eternal generation from the Father.
Arianism was condemned at the Council of Nice in A. D. 325.

NOTE: “Arius denied the integrity of the divine nature of Christ. He regarded
the Logos who united himself to humanity in Jesus Christ, not as possessed of
absolute Godhead, but as the first and highest of created beings. This view
originated in a misinterpretation of the Scriptural accounts of Christ’s state
of humiliation, and in mistaking a temporary subordination (i. e., of office)
for original and permanent inequality (i. e., of nature)” (Strong).

2. Apollinarianism.

Apollinarius, bishop of the church of Laodicea, in the fourth century denied the
completeness of our Lord’s human nature.

Accepting the threefold division of man, namely, into body (Greek, soma), soul
(psuche), and spirit (nous or pneuma), Apollinarius denied to Christ a human
soul (psuche) supplying its place by the divine Logos. In this way he made Jesus
only two parts human. The good bishop’s motive was a worthy one, but his
reasoning was faulty and led him into most serious error. He regarded the human
soul (psuche) as the seat of sin; Christ was sinless; therefore, Christ could
not have possessed a human soul. Apollinarianism was condemned at the Council of
Constantinople in A.

D. 381. 3. Nestorianism.

Nestorius, bishop of the church of Constantinople, in the fourth century denied
the unique personality of Christ by separating and erecting the two natures into
distinct persons. Thus he made of our Lord two persons instead of one person.
The motive of Nestorius, like that of Apollinarius, was praiseworthy; but, like
the latter, he himself fell into most serious error. Indeed, it was in combating
the Apollinarian heresy of mutilating our Lord’s humanity that Nestorius evolved
the equally unscriptural position that the two natures of Christ constituted
separate and distinct personalities. In modern times, R. L. Stevenson in his
book, “The Strange Case of Dr. Jekyll and Mr. Hyde,” has given dramatic
expression to the old Nestorian heresy of dual personality. Nestorianism was
condemned at the Council of Ephesus, A. D. 431.

4. Eutychianism.

Eutyches, an abbot of Constantinople, in the fifth century denied the integrity
of our Lord’s two natures by confusing them (that is, running them together) so
as to make a third nature separate and different from either the human or the
divine nature. Out of Christ’s two natures, Eutyches constructed what has been
called a tertium quid, or third nature. Eutychianism, known also as
Monophysitism (from mono —one, and physis—nature) was condemned at the Council
of Chalcedon in A. D. 451.

5. Monothelitism. In comparison with the above this was a minor but still a
serious error. It alleged that while Christ had two natures, He had but one will
(mono—one, and thelema—will). “In opposition to this the sixth Ecumenical
Council of Constantinople (A. D. 681) adopted the doctrine of two wills in
Christ (duo— two, and thelema) as the orthodox doctrine, but decided that the
human will must always be conceived as subordinate to the divine”: John 6:38,
John 6:39.

NOTE: Says Dr. Strong: “All controversies with regard to the person of Christ
must, of necessity, hinge upon one of three points: first, the reality of the
two natures; secondly, the integrity of the two natures; thirdly, the union of
the two natures in one person. Of these points, Ebionism and Docetism deny the
reality of the natures; Arianism and Apollinarianism deny their integrity; while
Nestorianism and Eutychianism deny their proper union.”

C. Modern Errors.

1. Unitarianism. In short, this is the old Arian heresy revived—the denial of
the deity of our Lord.

2. Christian Science. In short, this is the old Docetic heresy revived— the
denial of the humanity of Christ. Christian Science denies the reality of
matter. As our Lord’s body was material, it must have been phantasmal, that is,
shadowy and unsubstantial.

3. Millennial Dawn.

“Russellism” seems to go farther than any or all of the ancient heresies. It
virtually denies the present and personal existence of our Lord and Saviour
Jesus Christ. It makes Him a myth, like Jack-the-Giant-Killer or Alice in
Wonderland. NOTE: “The orthodox doctrine (promulgated at Chalcedon, 451) holds
that in the person, Jesus Christ, there are two natures, a human nature and a
divine nature, each in its completeness and integrity; and that these two
natures are organically and indissolubly united, yet so that no third nature is
formed thereby. In brief, to use the antiquated dictum, orthodox doctrine
forbids us either to divide the person or to confound the natures” (Strong).

TOPIC THREE: THE EXALTATION OF CHRIST

I. PROOF The Scriptures clearly and distinctly teach that at the conclusion of
His work on earth, our Lord was exalted to the right hand of God in heaven: Acts
2-33; 5-31; Php 2:9; Hebrews 12:2.

II. STAGES Historically, the exaltation of Christ was accomplished in two
stages, viz:

1. His resurrection: Acts 2:24, Acts 2:31, Acts 2:32; Acts 4:10; Acts 17:31;
Romans 1:4; Romans 4:25; Romans 8:34; 1 Corinthians 15:4, 1 Corinthians 15:20, 1
Corinthians 15:23.

2. His ascension: Mark 16:19; Luke 24:51; Acts 1:9 - Acts 1:11; Acts 2:33;
Ephesians 4:8 - Ephesians 4:10.

NOTE: In Php 2:5 - Php 2:11 we can trace seven steps in the humiliation and
seven steps in the exaltation of Christ. The depth to which Jesus voluntarily
descended measured the height to which He was exalted by God in honor and glory.
Upon verse 7, the doctrine of the kenosis, so called, is founded —that is, the
self-emptying of Christ. The nature and extent of this act are controversial
questions.

III. CHARACTER The exaltation of Christ is marked by the following
characteristics, viz:

1. Restoration to primeval glory: John 17:5; Hebrews 1:8, Hebrews 1:9;
Revelation 5:9, Revelation 5:10.

2. Session at God’s right hand: Psalms 110:1; Acts 7:56; Romans 8:34; Ephesians
1:20; Colossians 3:1; Hebrews 1:3; Hebrews 8:1; Hebrews 12:2; Revelation 3:21.

3. Giver of the Holy Ghost: Luke 24:49; John 15:26; John 16:7; John 20:22; Acts
1:8; Acts 2:32, Acts 2:33; Acts 5:32. Acts 5:4. Dominion over creation: Matthew
28:18; 1 Corinthians 15:27; Ephesians 1:20 - Ephesians 1:22; Php 2:9 - Php 2:11;
Colossians 1:17; Hebrews 2:8.

5. Headship of church: 1 Corinthians 11:3; 1 Corinthians 12:12 - 1 Corinthians
12:27; Ephesians 1:22, Ephesians 1:23; Ephesians 5:23 - Ephesians 5:33;
Colossians 1:18.

6. Ministry of intercession: Romans 8:34; Hebrews 7:25; Hebrews 9:24; 1 John
2:1.

7. Expectancy of return: Psalms 110:1; Acts 3:20, Acts 3:21; Hebrews 1:1,
Hebrews 1:13; Hebrews 10:13.

QUESTIONS FOR STUDY 1. Give Scripture proof of the fact that Jesus Christ
existed before His incarnation.

2. What was the twofold nature of Christ’s pre-existence?

3. What was Christ’s threefold office work in His preexistent state?

4. In what two forms did the Lord appear in the Old Testament times? Discuss one
of them.

5. What are the three prophetic pictures of the preexistent Christ?

6. What are the principal Scripture passages that teach the incarnation of
Christ?

7. What was the purpose of the incarnation?

8. Why was the incarnation an act of condescension?

9. Why is it perpetual?

10. How is it a revelation?

11. What are the proofs of Christ’s humanity?

12. What are the proofs of His deity?

13. Discuss some of the N. T. names applied to Christ.

14. What is meant by “the hypostatic union”?

15. What was the error concerning Christ’s person known as Ebionism?

16. Known as Cerinthianism?

17. Known as Docetism?

18. Known as Arianism?

19. Known as Apollinarianism?

20. Known as Nestorianism?

21. Known as Eutychianism?

22. Known as Monothelitism?

23. What are some present day Christological errors?

24. What Scripture passages set forth the fact of Christ’s exaltation?

25. In what two stages was it accomplished?

26. What are some of its characteristics?

~ end of chapter 6 ~

***


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  CHAPTER 8: 07. CHRISTOLOGY: THE WORK OF CHRIST
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CHAPTER SEVEN

CHRISTOLOGY

PART TWO THE WORK OF CHRIST

According to the Scriptures, Jesus Christ has a threefold office work, viz: a
prophetic ministry, a priestly ministry, and a kingly ministry. As someone has
said: “Christ must be a Prophet to save us from the ignorance of sin; a Priest,
to save us from its guilt; and a King, to save us from its power.”

TOPIC ONE: CHRIST AS PROPHET I. PREDICTIVE ANNOUNCEMENT The predictive
announcement that Christ should be a prophet is recorded in Deuteronomy 18:18,
Deuteronomy 18:19. See Matthew 13:57; Matthew 16:14; Matthew 21:11; John 1:21;
John 4:19; John 6:14; John 7:40; John 9:17; and especially Acts 3:22 and 7:37.

II. EXTENT

Officially, the prophetic ministry of Christ began at the river Jordan, when He
was endued with the Holy Spirit, and ended at the cross of Calvary, when He
offered Himself as a sacrifice for sin: Matthew 4:23 - Matthew 4:25; Luke 4:14 -
Luke 4:27; Acts 2:22, Acts 2:23; Hebrews 9:26 - Hebrews 9:28.

III. TWOFOLD NATURE OF PROPHET The primary idea of the prophetic office is that
of one who “brings things to light,” or “makes manifest.” The secondary idea is
prediction of the future. The O. T. prophet, then, exercised two functions:
first, insight; and second, foresight. The prophet had also, so to speak,
“hindsight”; for by revelation of the Spirit he frequently knew things of the
past. This was true of Moses, when he penned the panorama of creation: Genesis
1:1-31 and 2. NOTE: The original name of the prophet was seer: 1 Samuel 9:9; 2
Kings 17:13. A seer is one who sees, i. e., who sees things not beheld by mortal
eye. The word prophet comes from the Greek pro, before or forth, and phemi, to
speak, signifying to speak forth or beforehand. Thus a prophet was one who spoke
to the people as the mouthpiece of God: Exodus 4:15, Exodus 4:16. On the primary
idea of the prophetic office, see Exodus 4:10 - - Exodus 4:17.

IV. MANIFOLD CHARACTER OF PROPHETIC MINISTRY An O. T. prophet fulfilled his
ministry in three ways: by teaching (Matthew 5:1-48; Matthew 6:1-34; Matthew
7:1-29), by predicting (Matthew 24:1-51), and by healing (Matthew 8:9). Our Lord
did all these. Or, more particularly, Christ fulfilled His prophetic office in
the following ways:

1. By His gracious words: Matthew 5:2; Matthew 7:28, Matthew 7:29; John 6:63;
Revelation 1:10, Revelation 1:11.

2. By His wondrous deeds: John 5:36; John 10:25; John 15:24; Acts 2:22.

3. By His matchless example: John 13:15; 1 Peter 2:21 - 1 Peter 2:23.

4. By His unparalleled silence: Matthew 27:13, Matthew 27:14; 1 Peter 2:23.

5. By His gift of the Spirit: John 14:26; John 15:26; 1 Peter 1:10, 1 Peter
1:11; 1 John 2:20 - 1 John 2:27.

TOPIC TWO: CHRIST AS PRIEST PREDICTIVE ANNOUNCEMENT The predictive announcement
that Christ should be a priest is recorded in Psalms 110:4. See Hebrews 5:6;
Hebrews 6:20; Hebrews 7:21.

NOTE: Our Lord’s priesthood is not in the line of Aaron, but “after the order of
Melchizedec”; that is, it is exercised not on earth but in heaven; and it is
unchanging and eternal.

EXTENT

Officially, the priestly ministry of Christ began at the cross, when He offered
Himself as a sacrifice for sin, and will end at His return, when as King He will
sit on the throne of David: Hebrews 8:1-13 and 9.

NATURE OF PRIESTLY OFFICE A priest is a mediator—one who intercedes with a just
God on behalf of guilty sinners: Leviticus 4:16 - Leviticus 4:18.

NOTE: Says Dr. Wickes: “Soon after the deluge, a class of men was set apart and
consecrated to this sacred office of mediatorship with God, which is the
essential idea of a priest— one to whom the offering of sacrifices is specially
committed, that he may intercede with heaven in behalf of the guilty, who
themselves have no access into the divine presence. Thus not only must a bloody
sacrifice, or sin offering, be made, but made by certain persons who have been
clothed with this special authority to act for others. They are appointed
mediators between God and man, through whose intercession, by the offering of
blood, atonement is made and justification obtained for the transgressor.” In
Israel, by the Law of Moses, the priesthood was lodged in the house of Aaron.

THREEFOLD SCOPE OF PRIESTHOOD The scope of the Old Testament priesthood was
threefold, viz:

- First, to offer sacrifices before the people;

- Second, to go within the veil to make intercession for the people;

- Third, to come forth and bless the people. Or RECONCILIATION, INTERCESSION and
BENEDICTION. As the Great High Priest, our Lord fulfilled these three functions.

- The first, reconciliation, He accomplished at His first coming, when on the
cross He offered Himself as a sacrifice for sin.

- The second, intercession, He is accomplishing now in heaven between His first
and second advent.

- Third, benediction, He will accomplish at and after His coming return.

Hebrews 9:27, Hebrews 9:28; 1 Peter 1:18 - 1 Peter 1:20; 1 Peter 2:24; Romans
8:34; Hebrews 7:25; 2 Thessalonians 1:10; 1 Peter 1:4, 1 Peter 1:5; Revelation
11:15; Revelation 20:4.

NOTE: The priests had access to the Holy Place of the ancient tabernacle; but
the high priest alone, and then but once a year on the great day of atonement,
could enter the Holy of Holies: Hebrews 9:6, Hebrews 9:7. The formula of
benediction, which the high priest used, on emerging from the Holy of Holies, is
believed to be recorded in Numbers 6:22 - Numbers 6:27. THE ATONEMENT OF CHRIST

I. THE FACT By predictions, types, witnessing terms, and explicit statements,
the Scriptures clearly set forth the fact of the atonement.

A. Types. The typology of the Old Testament is full of the atonement. We may
instance a few of the more striking types:

1. Coat of skins, Genesis 3:21.

2. Abel’s lamb, Genesis 4:4.

3. The offering of Isaac, Genesis 22:1-24.

4. The Passover lamb, Exodus 12:1-51.

5. The Levitical sacrificial system, Leviticus chaps. 1 - Judges 6. The brazen
serpent, Numbers 21:1-35; see John 3:14; John 12:32.

7. The slain Lamb, Isaiah 53:7. See John 1:29; Revelation 13:1-18; Revelation
12:1-17; Revelation 11:1-19; Revelation 10:1-11; Revelation 9:1-21; Revelation
8:1-13-

B. Predictions. The Old Testament abounds in predictions concerning the Messiah,
His character and career. Indeed, there are said to be 333 specific striking O.
T. pictures of the sacrificial death of Christ.

1. The seed of the woman, Genesis 3:15.

2. The sin offering, Psalms 22:1-31.

3. The substitutional Saviour, Isaiah 53:1-12.

4. The cut-off Messiah, Daniel 9:26.

5. The smitten Shepherd, Zechariah 13:6, Zechariah 13:7.

C. Witnessing Terms.

There are five Scriptural witnessing terms of the Atonement. They are:

1. Atonement. The word atonement occurs only once in the A. V. of the New
Testament, viz: Romans 5:11. The Greek noun here is katallage which means
reconciliation (see below). The root of the Hebrew word for atonement is kaphar,
which literally signifies to cover, i. e., forgive sin. See Exodus 30:10.

Psalms 32:1 gives us both the figurative and spiritual meaning of atonement.
NOTE: The lid of the ark, called the mercy seat, is in Hebrew the kapporeth,
signifying the place of the covering (i. e., of sin). The way some teachers
divide the word atonement, viz., atone-ment, is of curious interest; but at best
it is a mere verbal trick, and no Scriptural warrant can justly be claimed for
it.

2. Reconciliation.

Reconciliation is the translation of the Greek noun katallage, which literally
signifies an exchange, i. e., of equivalent value in money-changing, or an
adjustment, i. e., of a difference. The enmity between God and man has been
destroyed and amity has been restored. “The word is used in the N. T., “ says
Thayer, “of the restoration of the favor of God to sinners that repent and put
their trust into the expiatory death of Christ”: Romans 5:11; Romans 11:15; 2
Corinthians 5:18, 2 Corinthians 5:19.

3. Propitiation.

Propitiation is the translation of the Greek nouns hilasmos and hilasterion,
literally signifying an appeasing, a placating, an expiation. Propitiation comes
from the Latin and means that which renders one propitious or favorably disposed
towards another.

Thus, the death of Christ is the ground whereby God is rendered propitious or
favorably disposed towards the sinner. Christ, in other words, is the
propitiation for sin: Romans 3:25; 1 John 2:2; 1 John 4:10. See Hebrews 2:17.

NOTE: Propitiation or propitiatory is the Greek equivalent ol the Hebrew
kapporeth, or mercy seat, the lid of the Ark of the Covenant.

4. Redemption.

Redemption is the translation of the Greek nouns lutrosis and apolutrosis,
signifying a releasing, or liberation from captivity, slavery, or death by the
payment of a price, called a ransom. Thus, Christ is the ransom, who delivers us
from sin and death. Redemption is from the Latin and signifies a buying back:
Luke 1:68; Luke 2:38; Romans 3:24; 1 Corinthians 1:30; Ephesians 1:7, Ephesians
1:14; Ephesians 4:30; Colossians 1:14; Hebrews 9:12, Hebrews 9:15.

NOTE: The medieval schoolmen taught that Christ was the ransom-price which God
paid to Satan to release sinners. But this is pressing the figure of speech too
far. See 1 Peter 1:18 - 1 Peter 1:20.

5. Substitution.

Substitution is not a Biblical word but it is a Scriptural idea. It means that
one person or thing is put in, or takes, the place of another person or thing.
Thus, Christ took the place of sinners and died, thus suffering the penalty of
sin, which they deserved. This is the significance of the scapegoat, Leviticus
16:1-34. This is also the meaning of Isaiah 53:6. And it is the clear teaching
of the New Testament: Matthew 20:28; Mark 10:45; 2 Corinthians 5:21; Galatians
2:20; 1 Peter 3:18.

NOTE: There are two Greek prepositions which express the substitutional or
vicarious idea, viz: kuper—in behalf of, and anti—instead of. Some regard them
as equivalents: Matthew 20:28: Galatians 2:20. The English preposition for is
ambiguous; it means both in behalf of, and instead of.

D. Explicit Statements. The New Testament abounds in explicit statements
concerning the atonement. If it be carefully read and all the passages bearing
on this subject marked, and these classified, something like the following will
be the result:

1. The center and heart of the atonement of Christ is declared to be: a. His
death, Romans 5:10; Php 2:8; Hebrews 2:9 - Hebrews 2:14; Hebrews 9:16;
Revelation 5:6, Revelation 5:9, Revelation 5:12. b. His cross, 1 Corinthians
1:23; Galatians 3:1; Galatians 6:12; Ephesians 2:16; Colossians 1:20. c. His
blood, Matthew 26:28; Mark 14:24; Luke 22:20; Ephesians 1:7; Ephesians 2:13;
Colossians 1:14; 1 John 1:7; Hebrews 9:12, Hebrews 9:15; Revelation 1:5;
Revelation 5:9.

2. The atonement bears a relation to God: a. It is grounded in His love, John
3:16. b. It manifests His righteousness, Romans 3:25; 2 Corinthians 5:21. c. It
measures the extent of His sacrifice, John 3:16; Romans 8:32; 2 Corinthians
5:21; 1 John 4:10. d. It is the basis of our reconciliation, Romans 5:11; 2
Corinthians 5:18, 2 Corinthians 5:19.

3. The atonement bears a relation to the law. a. Christ was born under the law,
Galatians 4:4, Galatians 4:5. b. Christ bore its curse, Galatians 3:13; Php 2:8.
c. Christ fulfilled its righteousness, Romans 5:18, Romans 5:19; Romans 8:3,
Romans 8:4; Romans 10:4.

4. The sacrifice of Christ was necessary: Luke 24:26; Galatians 2:21; Galatians
3:21; Hebrews 2:10.

5. The sacrifice of Christ was voluntary: John 10:17, John 10:18; Galatians
2:20; Ephesians 5:2; Hebrews 9:14; Hebrews 10:7 - Hebrews 10:9.

6. The atonement of Christ was the only sacrifice for sin: Acts 4:12; Romans
3:20 - Romans 3:28; Hebrews 1:3; Hebrews 9:22; Hebrews 10:10, Hebrews 10:12,
Hebrews 10:14, Hebrews 10:26; 1 Peter 3:18.

7. The atonement of Christ was vicarious: Matthew 26:28; Romans 5:6; 2
Corinthians 5:14, 2 Corinthians 5:15; Galatians 3:13, Galatians 3:14.

8. The atonement of Christ was for sin: John 1:29; Romans 3:25; Romans 5:8;
Romans 6:10; Romans 8:3; I Corinthians

15:3; 2 Corinthians 5:21; Galatians 3:13; Hebrews 9:28; 1 Peter 2:24; 1 Peter
3:18; Revelation 1:5. Revelation 1:9. The atonement of Christ was for various
classes: a. For His own people, Matthew I .at; John 10:11; John 15:13; Ephesians
5-25; Hebrews 2:13, Hebrews 2:14; 1 John 3:16. b. For the many, Matthew 20:28;
Mark 10:45; Hebrews 9:28. c. For the lost Matthew 18:11; Mark 2:17; Luke 5:32;
Luke 19:10. d. For the whole world, John 1:29; John 3:16; John 6:51; John 12:47;
2 Corinthians 5:14, 2 Corinthians 5:15; 1 Timothy 2:6; Hebrews 2:9; 1 John 2:2.

10. The atonement of Christ produces many beneficial effects: a. Thereby Jesus
becomes the Saviour of men, Matthew 1:21. b. Thereby justification is received,
Acts 13:39. c. Thereby cleansing is received, 1 John 1:7. d. Thereby
sanctification is received, Hebrews 13:12. e. Thereby healing is received, 1
Peter 2:24. f. Thereby universal blessings are received, John 14:13; Ephesians
1:3; Hebrews 9:15.

II. THE NECESSITY So far as we can penetrate into the mystery of the atonement,
its necessity was fourfold:

1. The Holiness of God. The holiness of God was outraged by sin and demanded
appeasement by punishment. a. The Law of God. The law of God was violated by sin
and demanded that the penalty of death be inflicted. Law has been called “the
expression of will.” While all law is of God, we may distinguish between Natural
and Divine law. Natural Law underlies the physical constitution of the universe.
It has been defined as the observed uniform action or tendency of the forces or
powers of the physical universe, as gravitation, cohesion, chemical affinity,
etc. Natural law implies four things:

(a) a lawgiver or authoritative will;

(b) persons and things whereon the law operates;

(c) a command or expression of this will;

(d) a power enforcing the command. On the other hand, Divine Law underlies the
moral constitution of the universe. It is twofold, viz: the moral law and the
ceremonial law. The Moral Law is a transcript of the character of God, that is,
it is His essential nature expressed in perceptive form, as the Decalogue, the
ethical teaching of the Sermon on the Mount, and the new commandment of Jesus:
John 15:12. The moral law, therefore, is elemental, universal, and permanent.

It implies six things:

(a) A divine lawgiver or ordaining will;

(b) subjects, or moral beings upon whom the law terminates;

(c) commands, or the expression of this will in the moral constitution of the
subjects and in the form of written perceptive enactments;

(d) power enforcing these commands;

(e) duty, or obligation to obey;

(f) sanctions, or pains and penalties for disobedience.

Now, it is the moral law which the sinner has transgressed and for which
transgression the penalty of death is threatened: Ezekiel 18:4; Romans 6:23. The
Ceremonial Law is the expression in written perceptive form of the will of God
for a specific purpose, as the Levitical system of ablutions and the distinction
between clean and unclean animals: Leviticus chaps. 11 - Ezra The ceremonial
law, accordingly, was local in application and temporary in character. Indeed,
in Christ and His gospel, the moral law is fulfilled but the ceremonial law is
abrogated. Romans 10:4; Acts 10:9 - Acts 10:16; 1 Timothy 4:1 - 1 Timothy 4:5.

3. The Guilty Conscience. The guilty and defiled conscience of the sinner can be
acquitted and cleansed only through punishment— the punishment of the sinner
himself or of his Substitute, the Saviour. Peace and rest cannot come to the
condemned heart till it is assured that it’s just penalty has been borne by the
spotless Lamb of God: Hebrews 10:1 - Hebrews 10:8.

4. The Lost Sinner. In the doctrine of Hamartiology (see Topic 5: The Result of
Sin) it has been shown that in consequence of sin man is both helpless and
hopeless. HE IS LOST, “having no hope, and without God in the world”: Ephesians
2:12. For this reason “the Son of man came to seek and to save that which was
lost”: Luke 19:10.

NOTE: Heathen sacrifices bear witness to the necessity of atonement for sin.
They are best explained as a perversion of an original divine revelation. This
perversion is seen in the fact that while in heathen sacrifices the victim is
offered to appease an offended deity, the truth as set forth in the Scriptures
is that “God was in Christ, reconciling the world unto himself”: 2 Corinthians
5:19. That heathen sacrifices are a perversion of an original divine revelation
is further seen in the fact that the idea of substitution is uppermost; that is,
the worshiper, conscious of his sinfulness, brings his offering, by whose
innocent blood he believes his guilt is expiated.

III. THE EXTENT As to the extent of the atonement, a distinction must be made
between its sufficiency and its efficiency. In sufficiency the atonement in
Christ is universal; that is, potential provision is made for all mankind. But
in efficiency the atonement is limited; that is, actual provision is made only
for those who accept God’s gracious offer of salvation through Christ. Both
aspects are presented in 1 Timothy 4:10: . . . “we trust in the living God, who
is the Saviour of all men, specially of those that believe.”

1. Passages bearing on the universality of the atonement: Hebrews 2:9; 1 Timothy
2:6; 1 Timothy 4:10; Titus 2:11; 1 John 2:2; 2 Peter 3:9.

2. Passages bearing on the limitation of the atonement: Ephesians 1:4, Ephesians
1:7; 2 Timothy 1:9, 2 Timothy 1:10. See John 17:9, John 17:20, John 17:24.

NOTE: Christ is the Saviour of all men in the sense that: a. His atonement acts
as a stay in the execution of the sentence against sin, securing for all men a
space for repentance, and the enjoyment of the common blessings of life,
forfeited by transgression: 2 Peter 3:9; Matthew 5:45; Acts 14:17; b. His
atonement has made objective provision for the salvation of all, by removing
from the divine mind every obstacle to the pardon and restoration of sinners,
except their willful opposition to God and refusal to turn to Him: Romans 5:8 -
Romans 5:10; 2 Corinthians 5:18 - 2 Corinthians 5:20; c. His atonement has
procured for all men the powerful incentives to repentance presented in the
cross, together with the combined agency of the Christian Church and the Holy
Spirit: Romans 2:4; John 16:8; 2 Corinthians 5:18 - 2 Corinthians 5:20; d. His
atonement provides for the removal of the curse from nature: Isaiah 55:13;
Romans 8:21, Romans 8:22; e. His atonement provides for the salvation of
infants: Matthew 18:10; Matthew 19:13 - Matthew 19:15. On the other hand, Christ
is the Saviour only of those who believe, because repentance and faith are the
conditions of salvation: Acts 2:38.

IV. PHILOSOPHY The philosophy of the atonement seeks its rational explanation.
It must be frankly admitted that a complete and satisfactory philosophy of the
atonement is impossible, for at bottom it is a profound and impenetrable
mystery. Indeed, the early church viewed the atonement as a fact more than as a
doctrine; that is, as a historic event, not as a speculative problem. It was the
central truth of the gospel. Forgiveness was offered freely through the blood of
Christ on the simple condition of repentance from sin and faith towards God. It
would have been well if this had continued to be the case. But with the
scholasticism of the Middle Ages, the speculative element entered into the view
of the atonement. It has been estimated that fully fifteen theories, so called,
of the atonement have been formulated. Of these, six merit our attention: five,
which we believe to be untrue to the Scriptures; and the last one, which we
believe to be the true Biblical view.

A. The Socinian, or Example Theory of the Atonement.

1. Statement.

“This theory held that subjective sinfulness is the sole barrier between man and
God. Not God, but only man, needs to be reconciled. This can be effected by
man’s own will, through repentance and reformation. The death of Christ is but
the death of a noble martyr. He redeems us, only as His human example of
faithfulness to duty has a powerful influence upon our moral improvement. This
fact the apostles, either consciously or unconsciously, clothed in the language
of the Greek and Jewish sacrifices” (Strong). NOTE: This theory was fully
elaborated by Laelius Socinus and Faustus Socinus, of Poland, in the 16th
century. Its modem representatives are Unitarians.

2. Objections. a. Philosophically, it is based upon false principles; for
example, that will is simply the volitional faculty; that utility is the basis
of virtue; that law is the expression of arbitrary will; that penalty is a means
of reforming the offender; and that righteousness, in either God or man, is only
the manifestation of benevolence. b. Historically, it is the outgrowth of the
Pelagian view of sin, and “logically necessitates a curtailment or surrender of
every other characteristic doctrine of Christianity—inspiration, sin, the deity
of Christ, justification, regeneration, and eternal retribution” (Strong).

NOTE: Pelagianism was the denial of total depravity in man and the affirmation
of “ability”—that is, that man by his own efforts, with divine help, is capable
of salvation. The Socinian theory requires the abandonment of:

- The doctrine of inspiration because throughout the Scriptures a vicarious and
expiatory sacrifice is presented;

- The doctrine of sin, because sin as objective guilt and subjective defilement
is denied;

- The doctrine of Christ’s deity, because if man can save himself, he has no
need of an infinite sacrifice by an infinite Saviour;

- The doctrine of justification, because it denies our being declared innocent
before the law on account of anything Christ has done;

- The doctrine of regeneration, because it denies the necessity of the birth
from above;

- The doctrine of eternal retribution, because “this is no longer appropriate to
finite transgression of arbitrary law, and to superficial sinning that does not
involve nature” (Strong). c. Scripturally, it contradicts the fact that sin
involves objective guilt as well as subjective defilement; that God’s holiness
requires Him to punish sin; that the atonement was vicarious and substitutional;
and that such vicarious and substitutional bearing of sin was necessary in order
to furnish a ground whereby God might show favor to the guilty. d. Again, “it
furnishes no proper explanation of the sufferings and death of Christ. The
unmartyrlike anguish cannot be accounted for, and the forsaking by the Father
cannot be justified upon the hypothesis that Christ died as a mere witness to
truth. See Psalms 22:1-31. If Christ’s sufferings were not propitiatory, they
neither furnish us with a perfect example, nor constitute a manifestation of the
love of God” (Strong). e. Once more, it makes the chief result of Christ’s death
what at most can only be a subordinate result; for neither Scripture nor
Christian experience finds in Christ’s example the principal motive of His
death. “Mere example is but a new preaching of the law, which repels and
condemns. The cross has power to lead men to holiness, only as it first shows a
satisfaction made for sins. Accordingly, most of the passages which represent
Christ as an example also contain references to His propitiatory work” (Strong).
See 1 Peter 2:21. f. Finally, it “contradicts the whole tenor of the New
Testament in making the life, and not the death, of Christ the most significant
and important feature of His work. The constant allusions to the death of Christ
as the source of salvation, as well as the symbolism of the ordinances, cannot
be explained upon a theory which regards Christ as a mere example, and considers
His sufferings as incidents, rather than essentials, of His work” (Strong).

B. The Bushnellian, or Moral Influence Theory of the Atonement.

1. Statement.

“This theory holds, like the Socinian, that there is no principle of the divine
nature which is propitiated by Christ’s death; but that this death is a
manifestation of the love of God, suffering in and with the sins of His
creatures. Christ’s atonement, therefore, is the merely natural consequence of
His taking human nature upon Him; and is a suffering, not of penalty in man’s
stead, but of the combined woes and griefs which the living of a human life
involves. This atonement has effect, not to satisfy divine justice, but so to
reveal divine love as to soften human hearts and to lead them to repentance; in
other words, Christ’s sufferings were necessary, not in order to remove an
obstacle to the pardon of sinners which exists in the mind of God, but in order
to convince sinners that there exists no such obstacle” (Strong).

NOTE: This theory was held by Horace Bushnell, of New England, and by Robertson,
Maurice, Campbell, and Young, of Great Britain, and by Schleiermacher and
Ritschl, of Germany.

2. Objections. a. It is open to the same objection as the example theory of the
atonement, in that it magnifies a subordinate into the principal effect of
Christ’s death. Our Lord’s sufferings do produce a moral effect upon men; but
suffering with the sinner is one thing and suffering in his stead quite another.
b. Again, as Dr. Strong points out, like the example theory, it rests upon false
philosophical principles: as, “that righteousness is identical with benevolence,
instead of conditioning it; that God is subject to an eternal law of love,
instead of being Himself the source of all law; that the aim of penalty is the
reformation of the offender.” c. Again, it furnishes no proper reason for
Christ’s sufferings. “While it shows that the Saviour necessarily suffers from
His contact with human sin and sorrow, it gives no explanation of that
constitution of the universe which makes suffering the consequence of sin, not
only to the sinner, but also to the innocent being who comes into contact with
sin.” Strong continues: “The holiness of God, which is manifested in this
constitution of things and which requires this atonement, is entirely ignored”
(Strong). d. Again, it contradicts the teaching of the Scriptures, like the
example theory, in that it asserts that the atonement was necessary, not to
satisfy God’s justice, but merely to reveal His love; that Christ’s sufferings
were not propitiatory and penal; and that the human conscience does not need to
be propitiated by Christ’s sacrifice before it can feel the moral influence of
His sufferings. e. Again, “it can be maintained only by wresting from their
obvious meaning those passages of Scripture which speak of Christ as suffering
for our sins; which represent His blood as accomplishing something in heaven
when presented there by our Intercessor; which declare forgiveness to be a
remitting of past offenses upon the ground of Christ’s death; and which describe
justification as a pronouncing, not a making, just” (Strong). f. And again,
“this theory confounds God’s method of saving men with men’s experience of being
saved. It makes the atonement itself consist of its effect in the believer’s
union with Christ and the purifying influence of that union upon the character
and life” (Strong). g. Finally, “the theory confines the influence of the
atonement to those who have heard it,—thus excluding patriarchs and heathen. But
the Scriptures represent Christ as being the Saviour of all men, in the sense of
securing them grace, which, but for His atoning work, could never have been
bestowed consistently with the divine holiness” (Strong).

C. The Grotian, or Governmental Theory of the Atonement.

1. Statement.

“The vicarious sufferings of Christ are an atonement for sin as a conditional
substitute for penalty, fulfilling, on the forgiveness of sin, the obligation of
justice and the office of penalty in moral government” (John Miley, of Drew).

“This theory holds that the atonement is a satisfaction, not to any internal
principle of the divine nature, but to the necessities of government. God’s
government of the universe cannot be maintained, nor can the divine law preserve
its authority over its subjects, unless the pardon of offenders is accompanied
by some exhibition of the high estimate which God sets upon His law and the
heinous guilt of violating it. Such an exhibition of divine regard for the law
is furnished in the sufferings and death of Christ. Christ does not suffer the
precise penalty of the law, but God graciously accepts His suffering as a
substitute for the penalty. This bearing of substituted suffering on the part of
Christ gives the divine law such hold upon the consciences and hearts of men,
that God can pardon the guilty upon their repentance, without detriment to the
interests of His government” (Strong).

NOTE: This theory was originated by Hugo Grotius, the Dutch jurist and
theologian (1583-1645). It is commonly known as Arminianism. It is held
prominently by the Wesleyan and Methodist Churches. 1. Objections. a. Like the
example and moral influence theories, it has the fatal defect of substituting
for the principal aim of the atonement a subordinate one, namely, the securing
of the interests of God’s government. b. Like the two former theories, it rests
upon false philosophical principles: “that utility is the ground of moral
obligation; that law is an expression of the will, rather than of the nature, of
God; that the aim of penalty is to deter from the commission of offenses; and
that righteousness is resolvable into benevolence” (Strong). c. Again, it
“ignores and virtually denies that immanent holiness of God of which law with
its threatened penalties, and the human conscience with its demand for
punishment, are only finite reflections. There is something back of government,
and if the atonement satisfies government, it must be by satisfying that justice
of God, of which government is the expression” (Strong). d. Again, it “makes
that to be an exhibition of justice which is not an exercise of justice; the
atonement being, according to this theory, not an execution of law, but an
exhibition of regard for law, which will make it safe to pardon the violators of
law. Such a scenic representation can inspire respect for law, only so long as
the essential unreality of it is unsuspected” (Strong). e. Again, it makes the
sufferings of Christ in the garden and on the cross inexplicable “upon the
theory that the atonement was a histrionic (that is, a kind of theatrical)
exhibition of God’s regard for His government, and can be explained only upon
the view that Christ actually endured the wrath of God against human sin”
(Strong). f. Again, “the actual power of the atonement over the human conscience
and heart is due, not to its exhibiting God’s regard for law, but to its
exhibiting an actual execution of law, and an actual satisfaction of violated
holiness made by Christ in the sinner’s stead” (Strong). g. Finally, “the theory
contradicts all those passages of Scripture which represent the atonement as
necessary; as propitiating God Himself; as being a revelation of God’s
righteousness; as being an execution of the penalty of the law; as making
salvation a matter of debt to the believer, on the ground of what Christ has
done; as actually purging our sins, instead of making that purging possible; as
not simply assuring the sinner that God may now pardon him on account of what
Christ has done, but that Christ has actually wrought out a complete salvation,
and will bestow it upon all who come to Him” (Strong).

D. The Irvingian, or Theory of Gradually Extirpated Depravity.

1. Statement.

“This theory holds that, in His incarnation, Christ took human nature as it was
in Adam, not before the Fall, but after the Fall.” “Human nature, therefore,
with its inborn corruption and predisposition to evil; that, notwithstanding the
possession of this tainted and depraved nature, Christ, through the power of the
Holy Spirit, or of His divine nature, not only kept His human nature from
manifesting itself in any actual or personal sin, but completely purified it
through struggle and suffering, until in His death He completely extirpated its
original depravity, and reunited it to God. This subjective purification of
human nature in the person of Jesus Christ constitutes His atonement, and men
are saved, not by any objective propitiation, but only by becoming through faith
partakers of Christ’s new humanity” (Strong).

NOTE: This theory was elaborated by Edward Irving, of England (1792-1834), and
is held in substance by some German scholars.

1. Objections. a. It recognizes an important truth in the fact of the new
humanity of Christ, of which all believers are partakers by faith; but it denies
the fact of an objective atonement, through which alone we can receive this new
spiritual humanity. b. It rests upon false fundamental principles, namely: that
law is identical with the natural order of the universe, and as such, is an
exhaustive expression of the will and nature of God; that sin is simply a power
of moral evil within the soul, instead of also involving an objective guilt and
desert of punishment; that penalty is the mere reaction of law against the
transgressor, instead of being also the revelation of a personal wrath against
sin; that the evil taint of human nature can be extirpated by suffering its
natural consequences,—penalty in this way reforming the sinner” (Strong). c. It
contradicts the plain teaching of Scripture, namely: “with regard to Christ’s
freedom from all taint of human depravity; misrepresents His life as a growing
consciousness of the underlying corruption of His human nature, which culminated
at Gethsemane and Calvary; and denies the truth of His own statements when it
declares that He must have died on account of His own depravity, even though
none were to be saved thereby” (Strong). d. Again, “it makes the active
obedience of Christ and the subjective purification of His human nature to be
the chief features of His work, while the Scriptures make His death and passive
bearing of penalty the center of all, and ever regard Him as One who is
personally pure and who vicariously bears the punishment of the guilty”
(Strong). e. Finally, the theory requires the “surrender of the doctrine of
Justification, as a merely declaratory act of God; and requires such a view of
the divine holiness, expressed only through the order of nature, as can be
maintained only upon principles of pantheism” (Strong).

NOTE: The theory rests upon three chief arguments:

First, that Paul teaches it in Romans 8:3: “God having sent his own Son in the
likeness of sinful flesh.” To this Dr. Farr replies: “If Paul’s language were
‘in sinful flesh,’ the theory would be plainly taught, but it is not. His words
signify that the flesh of Christ was like the flesh of sin, inasmuch as it was
flesh, but unlike, inasmuch as it was not affected with sin. Paul could not have
said ‘in sinful flesh’ without making Christ partaker of sin. He could not have
said merely ‘in flesh,’ for then the bond between the manhood of Jesus and sin
would have been wanting. He says, ‘in likeness of flesh and sin,’ meaning that
Christ had a nature like sinful human nature but He had not Himself a sinful
nature.”

Second, that it is clearly implied in the susceptibility of Christ to temptation
and especially in knowing by experience how to succor those who are tempted, the
latter being sinners. Again Dr. Farr replies: “This argument is plausible, but
not conclusive. For if it be necessary to have a depraved nature in order to
feel the force of temptation, then Adam and the angels must have been created
with depraved natures. Also, if it be necessary to have been in the moral nature
of sinners who are tempted, in order to succor them, Christ must have had not
only a sinful nature but also a habit of sinning to qualify Him for His work.”

Third, that it is implied in a proper view of the atonement, because humanity in
its fallen nature was summed up in the humanity of Christ and in that humanity
paid the just penalty for all its sin.

Once again Dr. Farr answers: “But the idea that the human nature of Christ was
the whole human nature, in any other sense than that in which human nature is
entire in any other, is a mere fiction and fancy. If He bore the penalty of sin
at all, it was not the penalty of His own personal sin, or sinfulness, but the
penalty due to others for their sins. Bearing the penalty of His own sinfulness
would not help them, unless it were in turn to bear the penalty of their
sinfulness. This is selfevident and if there were anything vicarious in His
suffering it presupposes His holiness rather than His sinfulness.”

E. The Anselmic, or Commercial Theory of the Atonement.

1. Statement.

“This holds that sin is a violation of the divine honor or majesty, and, as
committed against an infinite being, deserves an infinite punishment; that the
majesty of God requires Him to execute punishment, while the love of God pleads
for the sparing of the guilty; that this conflict of divine attributes is
eternally reconciled by the voluntary sacrifice of the God-man, who bears in the
virtue of the dignity of His person the intensively infinite punishment of sin,
which must otherwise have been suffered extensively and eternally by sinners;
that this suffering of the Godman presents to the divine majesty an exact
equivalent for the deserved sufferings of the elect; and that, as the result of
this satisfaction of the divine claims, the elect sinners are pardoned and
regenerated” (Strong).

NOTE: This theory was first held by Anselm, of Canterbury (1033-1100), who
propounded it as a substitute for an earlier patristic view that Christ’s death
was a ransom paid to Satan, to deliver sinners from his power. Many Scotch
theologians hold this view.

2. Objections. a. It recognized an all-important truth in the fact that Christ’s
death satisfied a principle of the nature of Deity, but it errs in representing
the majesty of honor as higher than the holiness of God; while it is seriously
at fault in admitting a conflict between the divine attributes. b. It overlooks
entirely the value of the active obedience of Christ, and of His holy life. c.
It gives “disproportionate weight to those passages of Scripture which represent
the atonement under commercial analogies, as the payment of a ransom or debt, to
the exclusion of those which describe it as an ethical fact, whose value is to
be estimated not quantitatively, but qualitatively” (Strong). d. It limits the
extent of the atonement to the elect, thus ignoring the teaching of the
Scripture that Christ died for all. e. It is “defective in holding to a merely
external transfer of the merit of Christ’s work, while it does not clearly state
the internal ground of that transfer, in the union of the believer with Christ”
(Strong).

F. Substitutional, or Satisfaction Theory of the Atonement. This theory, the
first suggestions of which are found in the writings of Augustine (4th century),
was elaborated by John Calvin (16th century), and is today held by the Reformed
and Presbyterian theologies. It is commonly known as Calvinism; sometimes it is
called the “Orthodox Theory,” or “Ethical Theory.” It is, we believe, the true
Scriptural view. a. Preliminary Points.

(1). The theory holds to a twofold element in Christ’s substitution, namely: a
vicarious obedience (known theologically as “active obedience”) for
righteousness, and a vicarious punishment (known theologically as “passive
obedience”) for sin.

Thus, Christ takes the place of sinners in both penalty and precept, and, as
their substitute, endures the punishment which on account of sin they deserve,
and in His obedience fulfils the righteousness required of them.

(2). Two Kinds of Substitution.

There are two kinds of substitution, namely: unconditional, which grants full
and absolute deliverance to those for whom substitution is made; and
conditional, which grants deliverance to those for whom substitution is made
only on the terms agreed upon between the one who makes the substitution and the
one who accepts it. Christ’s substitution was conditional, dependent upon the
repentance and faith of sinners. (3). Two Kinds of Satisfaction.

“The satisfaction of Christ means all He has done to satisfy the demands of the
holiness and law of God in the place of and in behalf of sinners.” There are two
kinds of satisfaction, namely: pecuniary, a money payment, which can be made by
anyone, and penal, blood payment, which can be made only by the guilty. Christ’s
satisfaction was penal; the atonement was in His blood.

(4). Three Kinds of Penal Satisfaction.

There are three kinds of penal (that is, vicariously penal) satisfaction.

- First, identical. Christ’s death was not identical because the death of one
could not be the same as the death of many: Mark 10:45.

- Second, equal. Christ’s satisfaction was not equal, because the death of the
entire race of finite beings would not be equal to the death of the Infinite
Being, Jesus Christ.

- Third, equivalent. Christ’s satisfaction was equivalent, because one infinite
factor, Jesus Christ, is inconceivably greater than all the finite factors
making up the race of Adam.

Illustration: a gold eagle ($10) weighs less than 500 pennies, but has double
the value. b. The Two Questions Stated.

There are two questions which conduct us into the heart of the atonement. And
the answers to these questions give us its true philosophy.

- First: What did the atonement accomplish? Or, what was the object of Christ’s
death?

- Second: What were the means used? Or, how could Christ justly die? The answer
to the former question views the atonement in its relation to God. The answer to
the latter question views the atonement in its relation to man.

Again, the answer to the first question is an unfolding of the meaning of Romans
3:25, Romans 3:26. The answer to the second question is an unfolding of the
meaning of 2 Corinthians 5:21. c. The First Question Considered.

What did the atonement accomplish? Or, what was the object of Christ’s death?
Briefly, the answer is threefold:

(1). It satisfied the outraged holiness of God: Psalms 22:1-31; Isaiah 53:1-12;
Romans 3:25, Romans 3:26; Romans 4:25; Romans 8:3; Galatians 1:4; Galatians
3:13; Hebrews 9:15; 1 John 2:2; 1 John 4:10.

(2). It avenged the violated law of God: Genesis 2:17; Ezekiel 18:4, Ezekiel
18:20; Romans 6:23.

(3). It exhibited the love of God, thereby furnishing man a motive for
repentance from sin and faith towards Christ: John 3:16; John 15:13; Romans 5:8;
1 Peter 2:21; 1 John 4:9, 1 John 4:10. In viewing this aspect of the atonement
Dr. Strong declares: “Its necessity is grounded in the holiness of God, of which
conscience in man is a finite reflection. There is an ethical principle in the
divine nature, which demands that sin shall be punished. Aside from its results,
sin is essentially ill-deserving.

“As we who are made in God’s image mark our growth in purity by the increasing
quickness with which we detect impurity, and the increasing hatred which we feel
toward it, so infinite purity is a consuming fire to all iniquity. As there is
an ethical demand in our natures that not only others’ wickedness, but our own
wickedness, be visited with punishment, and a keen conscience that cannot rest
till it has made satisfaction to justice for its misdeeds, so there is an
ethical demand of God’s nature that penalty follows sin.” The same writer
continues: “Punishment is the constitutional reaction of God’s being against
moral evil—the self-assertion of infinite holiness against its antagonist and
would-be destroyer. In God this demand is devoid of all passion, and is
consistent with infinite benevolence. It is a demand that cannot be evaded,
since the holiness from which it springs is unchanging. The atonement is,
therefore, a satisfaction of the ethical demand of the divine nature, by the
substitution of Christ’s penal sufferings for the punishment of the guilty. This
substitution is unknown to mere law, and above and beyond the powers of law. It
is an operation of grace. Grace, however, does not violate or suspend law, but
takes it up into itself and fulfils it.

“The righteousness of law is maintained, in that the source of all law, the
Judge and Punisher, Himself voluntarily submits to bear the penalty, and bears
it in the human nature that has sinned. Thus the atonement answers the ethical
demand of the divine nature that sin be punished if the offender is to go free.
The interests of the divine government are secured as a first subordinate result
of this satisfaction to God Himself, of whose nature the government is an
expression: while, as a second subordinate result, provision is made for the
needs of human nature—on the one hand the need of objective satisfaction to the
ethical demand of punishment for sin, and on the other hand the need of a
manifestation of divine love and mercy that will affect the heart and move it to
repentance.”

NOTE: on Romans 3:25, Romans 3:26. These verses expand the subject of the
epistle—the revelation of the “righteousness of God,” righteousness being that
which God both provides and accepts. This righteousness is mentioned in 1:17,
and in 1:18-3:20 it is shown to be the only means whereby both Jew and Gentile
can be saved. The commentator Meyer points out that in verse 25 the phrase “in
His blood” is to be taken with the verb “set forth.” The purpose of this setting
forth in Christ’s blood he says is “for the display of God’s judicial and
punitive righteousness, which received its satisfaction in the death of Christ
as a propitiatory offering, and was thereby practically demonstrated and
exhibited.” On the expression “for the remission (literally, passing over) of
sins that are past,” Meyer’s comment is: “because He (God) had allowed the
pre-Christian sins to go without punishment, whereby His righteousness had been
lost sight of and obscured, and had come to need an exhibition to men.”
“Omittance,” he says, “is not acquaintance; the passing over or passing by is
intermediate between pardon and punishment. ‘Through the forbearance of God’
expresses the motive of the ‘passing over or passing by.’ Before Christ’s
sacrifice, God’s administration was a scandal—it needed vindication. The
atonement is God’s answer to the charge of freeing the guilty.” On verse 26
Meyer says that it presents the final purpose of God’s act as set forth in verse
25, namely, “God’s being just and His appearing just in consequence of this.” On
the whole passage Strong’s comment is that it shows:

(1) That Christ’s death is a propitiatory sacrifice;

(2) That its first and main effect is upon God;

(3) That the particular attribute of God which demands the atonement is His
justice, or holiness;

(4) That the satisfaction of this holiness is the necessary condition of God’s
justifying the believer. d. The Second Question Considered. With respect to the
atonement, what were the means used: or how could Christ justly die? Briefly,
the answer is threefold:

(1). He took our flesh: John 1:14; Romans 8:3; Galatians 4:4; Hebrews 2:14 -
Hebrews 2:18.

(2). He assumed our guilt: 2 Corinthians 5:21; Galatians 3:13.

(3). He bore our penalty: Isaiah 53:4, Isaiah 53:5; Matthew 20:28; 2 Corinthians
5:21; Galatians 2:20; Galatians 3:13; 1 Peter 2:24. The consequences of Adam’s
sin, both to himself and to his posterity, are:

(1). Depravity, or corruption of human nature.

(2). Guilt, or obligation to make satisfaction for sin to the holiness and the
law of God.

(3). Penalty, or actual endurance of loss or suffering as punishment for sin.

If Christ had entered the world in the natural way, He would have had depravity;
but through His virgin birth He escaped it: Luke 1:35; 2 Corinthians 5:21;
Hebrews 7:26. However, together with His partaking of our common humanity Christ
assumed guilt with its consequent penalty. The guilt which our Lord assumed was
not of course the guilt of personal sin. It could not be. This is proved by the
transfiguration. The transfiguration marks the close to a sinless life, a life
having taken on humanity immaculately conceived, and having passed through the
course of human existence without the least taint of sin. God’s voice, “This is
my beloved Son in whom I am well pleased,” assures us of Christ’s absolute
sinlessness. “The Lord hath laid on him the iniquity of us all,” Isaiah 53:6,
but it was our iniquity, not His that was laid upon Him. It was not in His
birth, but in His death on the cross that the assumption of our guilt took
place. In attempting to explain how Christ could justly suffer, the innocent for
the guilty, we must keep in mind that it is not the act of the cross which is to
be justified primarily, but God who is to be justified by the act of the cross
(Romans 3:25, Romans 3:26). Moreover, the solution does not lie in making human
comparisons (such as, the innocent for the guilty) but in seeing Infinity
voluntarily bearing the guilt of the finite. This was done “through the
obedience of one” (Romans 5:17 - Romans 5:19). The cross is in God’s eternal
plan (both before and after time) and is a necessary and adequate expression of
a God of holiness, justice, righteousness, love, and mercy. The ground of His
substitutional death is His voluntary reception of our guilt, and God’s act in
laying it upon Him. The death was just in that it was voluntarily assumed: “I
lay it down of myself,” John 10:18. It was vicarious in that it was voluntarily
assumed by a perfect, righteous One. It was complete and acceptable in that God
raised Him (the Sacrifice) from the dead. The suffering of Christ, according to
Dr. Strong, “was the enduring of the reaction of the divine holiness against sin
and so was a bearing of penalty (Isaiah 53:6; Galatians 3:13); but it was also
the voluntary execution of a plan that antedated creation (Php 2:6, Php 2:7),
and Christ’s sacrifice in time showed what had been in the heart of God from
eternity (Hebrews 9:14; Revelation 13:8).”

NOTE: on 2 Corinthians 5:21. This verse gives us the scriptural support for the
view that Christ assumed our guilt and so justly bore our penalty. Notice these
three points:

(1). Our Lord had no depravity. “Him who knew no sin”; this expression teaches
us Christ’s sinlessness.

(2). Our Lord incurred our guilt. “He was made to be sin for us.” Since Christ
had no depravity of nature, sin here must mean guilt, that is, obligation to
suffer for sin. Indeed, Meyer calls attention to a parallel of meaning between
“sin” here and “righteousness” a little later in the verse. He says that if
righteousness means holiness, then sin must mean depravity; but if righteousness
means justification, then sin must mean condemnation. Of course, the latter is
the true meaning; that is, Christ was constituted a condemned person in order
that the believer might in Him be constituted a justified person.

(3). Our Lord bore our penalty. “He was made to be [a sin offering] for us.” The
term sin here must carry the double meaning of guilt and penalty: Hebrews 10:18.

TOPIC THREE: CHRIST AS KING

NOTE: The third topic under the work of Christ, namely His Kingship, belongs
more properly to Eschatology, and in particular to the study of the Millennium.
Accordingly, its treatment will be presented there.

QUESTIONS FOR STUDY 1. What was the extent of Christ’s prophetic ministry?

2. What was the twofold nature of the prophetic office?

3. In what five ways did Christ fulfil His prophetic ministry?

4. What is the extent of Christ’s priestly ministry?

5. State clearly the idea of the priestly office.

6. What was the threefold scope of the Old Testament priesthood?

7. Trace the parallelism between the three steps in the work of the atonement in
the Old Testament and in the ministry of Christ.

8. Mention five types of the atonement in the Old Testament. Give references for
all and discuss one of the types.

9. Mention five predictions of the atonement in the Old Testament. Give
references and discuss one of the predictions.

10. Mention five New Testament witnessing terms of the atonement. Give
references for all and discuss one of the terms.

11. Show the fourfold necessity of the atonement.

12. What is the extent of the atonement?

13. What is the Socinian, or Example Theory of the atonement? What facts,
Scriptural and otherwise, refute it?

14. What is the Bushnellian, or Moral Influence Theory of the atonement? What
facts, Scriptural and otherwise, refute it?

15. What is the Grotian, or Governmental Theory of the atonement? What facts,
Scriptural or otherwise, refute it?

16. What is the Irvingian, or Theory of Gradually Extirpated Depravity? What
facts, Scriptural or otherwise, refute it?

17. What is the Anselmic, or Commercial Theory of the atonement? What facts,
Scriptural or otherwise, refute it?

18. What, briefly, is the Satisfaction Theory of the atonement? (a) What are the
two kinds of substitution? (b) What are the two kinds of satisfaction? (c) What
are the three kinds of penal satisfaction?

19. What two questions conduct into the heart of the atonement?

20. What is the threefold answer to the first question?

21. Give a brief exposition of Romans 3:25, Romans 3:26.

22. What is the threefold answer to the second question?

23. Give a brief exposition of 2 Corinthians 5:21.

~ end of chapter 7 ~

***


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  CHAPTER 9: 08. PNEUMATOLOGY
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CHAPTER EIGHT

PNEUMATOLOGY PART ONE. THE PERSON OF THE HOLY SPIRIT TOPIC ONE: PERSONALITY

I. STATEMENT That the Holy Spirit is not an impersonal force, nor a mere
influence, but possesses full, distinct personality, is the clear and
unmistakable teaching of Scripture.

NOTE: “A person is that which, when speaking, says ‘I’; when spoken to, is
called ‘thou’; and when spoken of, is called ‘his’ or ‘him’” (Farr).

II. PROOF That the Holy Spirit possesses personality the following facts prove:

A. Personal pronouns are used in relation to Him: John 14:16, John 14:17; John
15:26; John 16:7 - John 16:14.

NOTE: The Greek noun for Spirit, literally signifying breath or wind, is pneuma,
and is in the neuter. Yet in John 16:14 the masculine demonstrative pronoun
“that one” (ekeinos) is employed, and in Ephesians 1:14. the masculine relative
pronoun who (os) is used.

B. Personal qualities are ascribed to Him:

1. Knowledge, 1 Corinthians 2:10 - 1 Corinthians 2:13; 1 Corinthians 12:8.

2. Love, Romans 15:30.

3. Will, 1 Corinthians 12:11.

C. Personal acts are attributed to Him:

1. Searches deep things of God, 1 Corinthians 2:10. 1 Corinthians 2:2. Speaks,
Acts 13:2; Acts 21:11; Revelation 2:7, Revelation 2:11, Revelation 2:17,
Revelation 2:29.

3. Intercedes, Romans 8:26.

4. Testifies, John 15:26.

5. Teaches, John 14:26.

6. Guides, Acts 16:6.

7. Commands and appoints, Acts 13:2, Acts 13:4; Acts 20:28.

8. Communes, 2 Corinthians 13:14.

9. Works miracles, Acts 8:39; Acts 10:38.

D. Personal treatments are accorded Him:

1. Grieved and rebelled against, Genesis 6:3; Isaiah 63:10; Acts 7:51; Ephesians
4:30.

2. Done despite to, Hebrews 10:29.

3. Lied unto. Acts 5:3.

TOPIC TWO: DEITY

I. STATEMENT That the Holy Spirit is a divine person is the clear and
unmistakable teaching of the Scripture.

NOTE: The word person in relation to the Trinity must not be understood in the
exact sense in which it is applied to human beings. This is true because the
Three Persons, so-called, of the Godhead constitute but one God: Deuteronomy
6:4. As used of the Trinity, the term person simply means that there are
personal distinctions in the Godhead.

II. PROOF That the Holy Spirit possesses essential Deity, the following facts
prove:

A. Divine attributes and perfections are ascribed to Him:

1. Eternity, Hebrews 9:14.

2. Omniscience, John 14:26; John 16:12, John 16:13; 1 Corinthians 2:10.

3. Omnipotence, Luke 1:35 4. Omnipresence, Psalms 139:7 - Psalms 139:10.

B. Divine works are ascribed to Him:

1. Creation, Job 33:4; Psalms 104:30.

2. Life-giving, Genesis 2:7; John 6:63; Romans 8:2.

3. Prophecy, 2 Samuel 23:2, 2 Samuel 23:3; 2 Peter 1:21.

C. The name of the Holy Spirit is coupled in equality with the names of God and
Christ.

1. Apostolic Commission, Matthew 28:19.

2. Apostolic Benediction, 2 Corinthians 13:14.

3. Administration of the Church, 1 Corinthians 12:4 - 1 Corinthians 12:6.

NOTE: In Ephesians 4:4 - Ephesians 4:6 the name of the Holy Spirit occurs first
and in Romans 15:30 it occurs second.

D. The Holy Spirit is identified with Jehovah of the Old Testament: Isaiah 6:8 -
Isaiah 6:10 with Acts 28:25 - Acts 28:27; Jeremiah 31:31 - Jeremiah 31:34 with
Hebrews 10:15 - Hebrews 10:17; Exodus 16:7; Hebrews 3:7 - Hebrews 3:9; Genesis
1:27; Job 33:4; Psalms 95:8 - Psalms 95:11.

E. The Holy Spirit can be blasphemed: Matthew 12:31.

F. The Holy Spirit can be worshiped: 2 Corinthians 13:14.

G. The Holy Spirit is called God and Lord: Acts 5:3; 2 Corinthians 3:17, 2
Corinthians 3:18.

TOPIC THREE: NAMES The following are the principal Scriptural names of the Holy
Spirit:

1. The Spirit, Psalms 104:30; John 3:6 - John 3:8; 1 Corinthians 2:10.

2. The Spirit of God, 1 Corinthians 3:16.

3. The Spirit of the Lord, Isaiah 11:2; Isaiah 61:1.

NOTE: When the word “Lord” in the Old Testament is written in capitals, the
meaning is always “Jehovah.”

4. The Spirit of the Living God, 17 Corinthians 3:3.

5. The Spirit of Christ, Romans 8:9.

6. The Spirit of His Son, Galatians 4:6.

7. The Spirit of Jesus Christ, Php 1:19.

8. The Spirit of Jesus, Acts 16:7.

9. The Holy Spirit, Luke 11:13.

NOTE: The word Ghost is an old English word for Spirit.

10. The Spirit of Burning, Isaiah 4:4.

11. The Spirit of Holiness, Romans 1:4.

12. The Holy Spirit of Promise, Acts 1:4, Acts 1:5; Ephesians 1:13.

13. The Spirit of Truth, John 14:17; John 15:26; John 16:13.

14. The Spirit of Life, Romans 8:2.

15. The Spirit of Grace, Hebrews 10:29.

16. The Spirit of Glory, 1 Peter 4:14.

17. The Eternal Spirit, Hebrews 9:14.

18. The Comforter, John 14:26; John 15:26.

NOTE: Another meaning of the Greek word would be Paraclete literally signifying
“one called to the side,” i. e., for help. All these names have spiritual
significance, and we may know the Holy Spirit experimentally in the various
relationships expressed by His names.

TOPIC FOUR: SYMBOLS The principal symbols of the Holy Spirit are the Dove,
Water, Fire, Wind, Wine, and Oil.

NOTE: The term “symbol,” from two Greek words sun, together, and ballo, to
throw, signifies, literally, something thrown alongside of another, that is, to
represent and explain it. In other words, a symbol is a material emblem
portraying and unfolding a spiritual reality.

I. THE DOVE The scene at Jesus’ baptism, when the Holy Spirit descended upon Him
“like a dove,” shows clearly that the Dove is a symbol of the Holy Spirit:
Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32. The following traits of the Dove
in Scripture may be noted:

1. Love, Song of Song of Solomon 5:2; Romans 5:5; Romans 15:30; Galatians 5-22,
Galatians 5:23.

2. Purity, Song of Song of Solomon 5:2; Song of Solomon 6:9.

NOTE: In Leviticus the dove is a sacrificial bird and hence clean.

3. Peace, Genesis 8:8 - Genesis 8:12; Psalms 55:6; Song of Song of Solomon 2:12
(R.V. turtle dove); Galatians 5:22.

4. Modesty, Song of Song of Solomon 2:14; John 16:13. See also Isaiah 42:1,
Isaiah 42:2.

5. Harmlessness and Innocence, Matthew 10:16.

NOTE: The dove has no gall. The Holy Spirit can be grieved, but not angered:
Ephesians 4:30.

6. Beauty, Psalms 68:13; Song of Songs, 1.-15; 2-r4- 7. Tenderness and
Gentleness, Isaiah 38:14; Isaiah 59:11.

NOTE: “The dove possesses a special fondness for a home, Isaiah 60:8, and it is
a bird that instincts the change of seasons, Jeremiah 8:7. See also Song of Song
of Solomon 2:12” (Schultz).

II. WATER Water is a double symbol—of the Word and of the Spirit.

1. As a symbol of the Word it represents cleansing: Psalms 119:9; John 15:3;
John 17:17, John 17:19; Ephesians 5:26.

2. As a symbol of the Spirit it represents refreshment, satisfaction, and
fulness: Psalms 72:6; Isaiah 41:18; Isaiah 43:19; Isaiah 44:3; John 4:14; John
7:37 - John 7:39; Revelation 21:6; Revelation 22:17. NOTE: “This water comes out
of the rock, Psalms 105:41; 1 Corinthians 10:4; out of the well, John 4:14; out
of the clouds, Acts 2:33; Acts 3:19; out of the Word, Isaiah 55:10, II.
Moreover, it is like a well springing up, John 4:14; like a bucket pouring out,
Numbers 24:7; like clouds showering down, Joel 2:28, Joel 2:29; Malachi 3:10;
Acts 2:33; like rivers flowing, Ezekiel 47:1-23; and like the dew silently
dropping, Deuteronomy 33:28; Proverbs 3:20” (Schultz).

III. FIRE Like water, fire is also a double symbol—of the Word and of the
Spirit.

A. As a symbol of the Word it signifies searching and purification, Jeremiah
23:29.

B. As a symbol of the Spirit it represents three things, namely:

1. The presence of God, Exodus 3:2 - - Exodus 3:6; 1 Kings 18:38; Isaiah 63:9 -
Isaiah 63:14; Acts 2:3.

2. The power of God (same references as above).

3. The purging of God, Isaiah 4:4; Isaiah 6:6, Isaiah 6:7; Malachi 3:3; Matthew
3:115 Hebrews 12:29.

NOTE: “This symbol does not so much suggest consumption and combustion as the
subtle electric energy. It is an all-prevailing mighty force, energizing,
illuminating, beautifying, and working all manner of wonders . . . Fire is the
great purifying and cleansing agent in nature. What fire is to the natural
world, the Holy Spirit is to the supernatural world” (Farr).

IV. WIND This symbol denotes life and activity. It refers particularly to two
aspects of the Spirit’s work in man, namely:

1. Born of the Spirit, Genesis 2:7; Ezekiel 37:5 - Ezekiel 37:10; John 3:3 -
John 3:8; Titus 3:5.

2. Baptized with the Spirit, Matthew 3:11 (in); Mark 1:8; Luke 3:16; Acts 1:5.

NOTE: Dr. Farr says, “This symbol suggests the idea of universal expansion,
life, and activity.

Air is everywhere, touching, penetrating, and sustaining all things. Wind is air
in motion; gently, in a breeze, swiftly, in a gale; and by the circulation of
air currents, healthfulness and purity are carried over the earth. The Holy
Spirit is likewise the source and producer of natural, intellectual, and
spiritual life, purity, and power.”

V. WINE As a symbol of the Spirit, wine stands for stimulation, exhilaration,
and hence, rejoicing: Psalms 104:15; Proverbs 31:6; Isaiah 55:1; Luke 5:37 -
Luke 5:39; John 2:1 - John 2:11; Acts 2:13; Ephesians 5:18.

NOTE: Dr. Farr says, “In Ephesians 5:18, two possible sources of stimulation are
indicated—drunkenness and Deity; full of wine or full of the Spirit. Satan was
called by Augustine Simius Dei, the ape of God, because he counterfeits the work
of God. Human nature needs a stimulus of some kind. Doubtless, the Holy Spirit
was intended to be the only original stimulus of humanity, but Satan has
invented alcohol as a substitute, stealing the nomenclature of the truth to mask
the lie, i. e., aqua vitae, eau de vie.”

VI. OIL The name Messiah in both Hebrew and Greek signifies the anointed one:
Isaiah 61:1 - Isaiah 61:3; Luke 4:14 - Luke 4:18. The key to the meaning of oil
as a symbol of the Spirit is 1 Samuel 16:13. It signifies:

1. Enduement of gifts for ministry, Isaiah 61:1; Acts 10:38; 1 Corinthians 12:7
- 1 Corinthians 12:11.

2. Bestowment of graces for living, Psalms 23:5; Galatians 5:22, Galatians 5:23.

3. Healing for the body, Isaiah 1:6; James 5:14.

4. Illumination and revelation, John 16:12 - John 16:15; 1 Corinthians 2:9 - 1
Corinthians 2:16; Ephesians 1:17 - Ephesians 1:18; 1 John 2:20, 1 John 2:27.

PNEUMATOLOGY

PART TWO THE WORK OF THE HOLY SPIRIT In taking up the work of the Holy Spirit, a
popular misconception needs to be removed. This is the result of the teaching of
Sabellius, namely: that in creation, God the Father works; in redemption, God
the Son works; and in salvation, God the Spirit works. Another way of putting it
is that the Old Testament dispensation was the dispensation of the Father; the
New Testament dispensation, the dispensation of the Son; and the present
dispensation, the dispensation of the Spirit. Quite to the contrary, the
Scriptures teach that in every manifestation of the works of God, the Father,
the Son, and the Spirit are alike active. Thus, to use the classification of
Sabellius, in creation, in redemption, and in salvation, we trace the working of
each member of the Trinity. And in general, the working of each member of the
Trinity is this: in every divine activity, the power to bring forth proceeds
from the Father; the power to arrange proceeds from the Son; and the power to
perfect proceeds from the Spirit: Romans 11:36; 1 Corinthians 8:6. Consequently,
the office work of the Holy Spirit in every phase and sphere of the divine
activity is to bring forward to completion that which has been conceived by the
Father and executed by the Son.

NOTE: The works of God have been divided theologically into His indwelling and
outgoing works. The hidden or indwelling works concern God’s invisible
operations; the manifest or outgoing works concern His visible works or
operations. The indwelling works belong to Eternity; the outgoing works belong
to Time. From another point of view, the indwelling works relate to God’s Being;
the outgoing works relate to His Activities. For example. the question of the
Trinity; the eternal generation of the Son, and the procession of the Spirit
(whether from the Father alone or from the Father and the Son) refer to the
indwelling works of God, which have not been fully revealed, and therefore
cannot be clearly understood.

TOPIC ONE: THE HOLY SPIRIT IN CREATION I. AS THE WORK OF THE TRINITY In the
Scriptures, creation is ascribed to each member of the Trinity:

1. The Father, Genesis 1:1.

2. The Son, Colossians 1:16; Hebrews 11:3.

3. The Holy Spirit, Psalms 33:6; Psalms 104:30.

NOTE: In the work of creation, three forces are manifestly operating: a
causative force proceeding from the Father; a constructive force, proceeding
from the Son; and a perfective force, proceeding from the Holy Spirit.

II. AS THE WORK OF THE HOLY SPIRIT The special work of the Holy Spirit in
creation is, as Dr. Kuyper, the Dutch theologian, expresses it, “To lead
creation to its destiny, which is the glory of God.” In other words, the
particular work of the Holy Spirit is to sustain and mature life and to bring
order and beauty into the universe.

We note the following points:

1. Bringing order into the universe, Genesis 1:2.

2. Creating and garnishing the heavens, Job 26:13; Psalms 33:6; Isaiah 40:12,
Isaiah 40:13.

3. Renewing the face of the earth, Psalms 104:30.

4. Sustaining vegetation, Psalms 104:10 - Psalms 104:13.

5. Sustaining the animal creation, Psalms 104:11, Psalms 104:12, Psalms 104:14,
Psalms 104:21, Psalms 104:27.

6. Giving life to man, Genesis 2:7; Job 33:4.

7. Sustaining and controlling man’s life, Galatians 5:22, Galatians 5:23;
Ephesians 5:18.

TOPIC TWO: THE HOLY SPIRIT IN CHRIST With respect to our Lord, the Holy Spirit
fulfils a distinct office work. We may trace the following stages:

1. In the prediction of His coming, 1 Peter 1:10 - 1 Peter 1:12.

2. In His birth of the virgin, Matthew 1:20; Luke 1:35.

3. In His symmetrical development, Luke 2:40, Luke 2:52.

4. In His official consecration, Matthew 3:16, Matthew 3:17; Mark 1:9 - Mark
1:11; Luke 3:21, Luke 3:22; John 1:31 - John 1:34.

See Isaiah 61:1 - Isaiah 61:3 and Luke 4:16 - Luke 4:22.

5. In His wilderness temptation, Matthew 4:1 - Matthew 4:11; Luke 4:1-44-I-I3-
6. In His ministry of preaching and healing, Matthew 12:28; Luke 4:16 - Luke
4:22; Acts 10:38.

7. In His death on the Cross, Hebrews 9:14.

8. In His resurrection, Romans 1:4; Romans 8:11; 1 Timothy 3:16.

9. In His post-resurrection ministry, Acts 1:2. Acts 1:10. In His bestowment of
the Holy Spirit, John 15:26; Acts 2:33; Ephesians 4:8. See Psalms 68:18.

11. In His representation by the Holy Spirit, John 14:16.

12. In His intercessory ministry, Romans 8:26, Romans 8:27, Romans 8:34.

13. In His return, Revelation 22:17.

14. In His millennial reign, Isaiah 32:15.

TOPIC THREE: THE HOLY SPIRIT IN THE SCRIPTURES In the Holy Scriptures, the
Spirit of God has performed one of His greatest works: 2 Timothy 3:16; 2 Peter
1:20, 2 Peter 1:21, This subject has been fully developed under Bibliology. Here
we briefly notice a threefold work in giving the Scriptures:

1. Revelation, Genesis 3:16; Exodus 20:1 - - Exodus 20:12; Revelation 1:1 -
Revelation 1:12.

NOTE: Revelation in this connection means the giving new truth which the unaided
human mind could not discover.

2. Inspiration, 2 Samuel 23:1, 2 Samuel 23:2; John 14:26; John 15:26;

NOTE: Inspiration concerns the transmission of truth, both old and new.

3. Illumination, 1 Corinthians 2:10 - 1 Corinthians 2:12; Ephesians 1:17,
Ephesians 1:18.

NOTE: 1. Illumination concerns the apprehension of revealed truth.

NOTE: 2. The Holy Spirit also seals, interprets, and applies the Scriptures to
our hearts.

TOPIC FOUR: THE HOLY SPIRIT IN THE OLD AND NEW DISPENSATIONS By the Old
Dispensation is meant the period from Adam to Pentecost; by the New Dispensation
is meant the period from Pentecost to the Second Coming of Christ.

A. Distinction between Dispensations. The distinction between the work of the
Spirit in the old dispensation and in the new is a difficult subject. After all
is said that can be said, much more light is needed for clearness of
apprehension and accuracy of statement. To begin with, it is quite commonly said
that the difference is expressed by two Greek prepositions: Upon (epi), and in
(en),i. e., that the Holy Spirit in the old dispensation came upon men, while in
the new dispensation he indwells them. But this distinction will not hold,
because in the Old Testament the Holy Spirit indwelt men, while in the New
Testament He came upon men, that is, baptized them: Genesis 41:38; Exodus 31:3;
Numbers 27:18; Daniel 5:11; Luke 24:49; Acts 1:8.

Perhaps the best point of approach to the subject is the Christian Church. In
the Old Testament, except in type and symbol, there is no church, the body of
Christ, of which He is the Head and which is the temple of the Holy Ghost. Have
we not here the essential distinction in the office work of the Spirit of God in
the two dispensations? May we not say, then, that in the Old Testament age,
chosen individuals were the objects of the Spirit’s grace for life and gifts for
service; while in the New Testament and the present age He works in and upon the
body of Christ and individuals as members of that body? Individual persons—the
body of Christ; these expressions give the key to the difference between the two
dispensations: 1 Corinthians 12:13.

B. The Work of the Spirit in the Old Dispensation.

Generally speaking, in the Old Testament age, we trace a threefold work of the
Spirit:

1. His action upon the hearts of individuals, in saving grace; for example,
Abel, Enoch, Noah, Abraham, Moses, Samuel, David, etc.: Genesis 5:22, Genesis
5:24 (Enoch); Hebrews 11:5 (grace for life); Jude 1:14, Jude 1:15 (gifts for
service).

2. His action upon prophets, priests, and kings—a wholly external operation to
qualify them for office: Leviticus 8:10; 1 Samuel 10:1.

3. His action upon divinely appointed workmen, in conferring gifts and talents
for the service of the people: Exodus 31:2, Exodus 31:3, Exodus 31:6 (Aholiab
and Bezaleel); Isaiah 45:1; Zechariah 4:6.

NOTE: 1. In his book on the Holy Spirit, Dr. G. Campbell Morgan mentions a
fourfold work of the Holy Spirit in the Old Testament:

1. Coming upon men, literally, clothing Himself with them. For example, Judges
6:34.

2. Coming upon men mightily, literally, forcing them into something. For
example, Samson, Judges 15:14.

3. Indwelling men; for example, Joseph and Joshua, Genesis 41:38; Numbers 27:18.

4. Fitting and filling men for special service, Exodus 31:1, Exodus 31:2
(Aholiab and Bezaleel).

NOTE: 2. In his little book, “Plain Papers on the Doctrine of the Holy Spirit,”
Dr. Scofield says,

“In the Old Testament the Spirit of God is revealed as a divine person. As such
He is associated in the work of Creation; strives with sinful man (Genesis 6:3);
enlightens the spirit of man (Job 32:8; Proverbs 20:27); gives skill to the hand
(Exodus 31:2 - - Exodus 31:5); bestows physical strength (Judges 14:6); and
qualifies the servants of God for a varied ministry (Exodus 28:3; Exodus 35:21,
Exodus 35:31; Numbers 11:25 - Numbers 11:29; I Samuel chaps. 16, 17; 2 Samuel
23:2).

“To this should be added that operation of the Spirit by which the men of faith
in the Old Testament ages were regenerated. While this doctrine is not
explicitly taught in the Old Testament (except prophetically) our Lord’s words
in John 3:5 and Luke 13:28 leave no doubt as to the fact itself. Since the new
birth is essential to seeing and entering the Kingdom of God, and since the Old
Testament saints are in that Kingdom, it follows necessarily that they were born
of the Spirit. But, since that was the period of nonage as Paul explains
(Galatians chaps. 3 and 4) they had not the indwelling Spirit of sonship. They
were minors (under tutors and governors). “It should be remembered also that to
the Old Testament saint no way was revealed by which he might receive the Holy
Spirit. All the offices of the Spirit were reserved within the sovereign will of
God. He sent His Spirit upon whomsoever He would. That the Spirit came upon an
individual did not by any means prove him to be in salvation. Even a sincere
believer had no assurance that the Holy Spirit might not forsake him (Psalms
51:11), whereas, the believer of this dispensation has an express promise of the
abiding of the Spirit.”

C. The Work of the Spirit in the New Dispensation. In the new dispensation, we
may distinguish a threefold work of the Holy Spirit.

1. Giving birth to the Christian Church on the day of Pentecost, as a body of
living members of which Christ is the risen Head: 1 Corinthians 12:12 - 1
Corinthians 12:27; Ephesians 1:22, Ephesians 1:23.

2. Informing and infilling the Church with His presence and power: Ephesians
2:19 - Ephesians 2:22.

3. Conferring gifts and graces upon the Church: Romans 12:6 - Romans 12:8; 1
Corinthians 12:4 - 1 Corinthians 12:11, 1 Corinthians 12:28 - 1 Corinthians
12:31; Galatians 5:22, Galatians 5:23.

TOPIC FIVE: THE HOLY SPIRIT IN THE CHURCH This subject has been anticipated in
the work of the Holy Spirit in the Old and New Dispensations. Moreover, the work
of the Spirit of God in the Church and in the believer is much the same, for
whatever is true of the Church as the body of Christ is also true of the
believers as members of that body. But in a general way we may trace a sevenfold
work of the Holy Spirit in and through the Church:

1. Organizing it at Pentecost, as the body of Christ, Acts 2:1 - Acts 2:4;
Ephesians 1:22, Ephesians 1:23.

2. Possessing it, as the temple of God, 1 Corinthians 6:19, 1 Corinthians 6:20;
2 Corinthians 6:16; Ephesians 2:21, Ephesians 2:22.

3. Equipping it with gifts and graces for service (see last topic).

4. Giving it the body of inspired truth (see Topic III).

5. Giving it the Spirit of illumination and guidance into all truth, John 16:13;
1 John 2:20, 1 John 2:27.

6. Presiding over and guiding the Church into all the will of God, Acts 15:28.

7. Completing the body of the Church by calling out a people for the name of
Christ, Acts 15:14 - Acts 15:18.

TOPIC SIX: THE HOLY SPIRIT IN THE WORLD

There are some who hold that the Holy Spirit has no office work in relation to
the world. It is clear, however, that He has a threefold ministry:

1. He restrains the development of evil until God’s purpose is fulfilled, 2
Thessalonians 2:7.

2. He convicts of sin, righteousness, and judgment, John 16:8 - John 16:11.

3. He bears witness to the truth of God in preaching and testimony, John 15:26,
John 15:27; Acts 5:30 - Acts 5:32.

TOPIC SEVEN: THE HOLY SPIRIT IN THE BELIEVER The work of the Holy Spirit in the
believer is a vast subject. It covers, indeed, the whole field of the Christian
life, which in every phase and development is the result of His gracious and
glorious activity. It will be well, then, to study the subject from more than
one point of view.

A. UNION WITH CHRIST.

One of the most striking and beautiful ways in which to study the work of the
Spirit of God in the children of God is to look at it in relation to our own
union with Christ.

I. MEANING

Union with Christ means such a connection of the believer with the Lord Jesus
Christ as constitutes a just and reasonable ground for his inheritance by faith
of all the benefits of the atonement. This just and reasonable ground is our
being made partakers of the divine nature: 2 Peter 1:4. In our study of the
atonement, we sought for a just and reasonable ground for Christ’s assuming our
guilt and bearing our penalty; and we found it in His partaking of our nature:
Hebrews 2:14. So, likewise, for our inheriting Christ’s righteousness and
bearing the weight of His glory, both here and hereafter, we find a just and
reasonable ground in our being made one with Him by spiritual birth: 1
Corinthians 6:17.

There is an exact parallel here; by incarnation Christ rightly takes our place
in penalty, and by regeneration we rightly take His place in holiness.

II. SYMBOLISM

There are five New Testament symbols of the believer’s union with Christ (See
“The Crisis of the Deeper Life,” pp. 10-17).

B. GENERAL SCRIPTURE ASPECTS.

We group here a number of passages in which the work of the Holy Spirit in the
believer is set forth:

1. Regeneration, John 3:5; Titus 3:5.

2. Sanctification, 2 Thessalonians 2:13; 1 Peter 1:2.

3. Freedom from sin and death, Romans 8:2.

4. Strengthened with power, Ephesians 3:16.

5. Sonship, Romans 8:14.

6. Witness to sonship, Romans 8:16.

7. Produces fruit, Galatians 5:22, Galatians 5:23.

8. Guides into all truth, John 16:13. John 16:9. Divine Remembrancer, John
14:26.

10. Reveals the deep things of God and interprets and applies them, 1
Corinthians 2:9 - 1 Corinthians 2:14.

11. Confers power to communicate revealed truth to others, Acts 1:8; 1
Corinthians 2:1 - 1 Corinthians 2:4; 1 Thessalonians 1:5.

12. Guides in prayer, Romans 8:26; Ephesians 6:18; Jude 1:20.

13. Inspires thanksgiving, Ephesians 5:18 - Ephesians 5:20.

14. Inspires worship, Php 3:3.

15. Separates for definite service, Acts 13:2 - Acts 13:4.

16. Guides in the minutiae of life, Acts 8:27 - Acts 8:29; Acts 16:6, Acts 16:7.

17. Quickens the mortal body, Romans 8:11.

C. SPECIAL DOCTRINAL ASPECTS. As to the work of the Holy Spirit in and upon the
believer, two views are held:

1. He begins His work at the time of conversion. This view is held by those who
believe strongly in the freedom of the human will.

2. He begins His work before the time of conversion—perhaps as early as birth or
even before birth. This view is held by those who believe strongly in the
sovereignty of God.

There is truth in both views. In those who are to become children of God by
faith in Jesus Christ, we must believe that the Holy Spirit works before
conversion— providentially guiding, preserving, and controlling their lives:
Psalms 139:13 - Psalms 139:18; Jeremiah 1:5; Galatians 1:15, Galatians 1:16. Of
the many words and expressions used in Scripture to set forth the special work
of the Holy Spirit in the believer we choose six New Testament terms as
comprehending and representing the extent and intent of Christian experience,
namely: Election, Calling, Conversion, Justification, Regeneration, and
Sanctification: Acts 3:19; Romans 4:25; Romans 8:29, Romans 8:30; 2
Thessalonians 2:13; 2 Peter 1:10; Titus 3:1-15 - Deuteronomy

I. ELECTION

1. Kinds.

There are three distinct elections mentioned in the Scriptures:

First, National, as in the case of Israel: Romans 9:11; Romans 11:5 - Romans
11:28;

Second, Official, as in the case of Aholiab and Bezaleel: Exodus 31:1 - - Exodus
31:6;

Third, Redemptive, as in the case of the Church and the believer: 1
Thessalonians 1:4; 2 Peter 1:10. 2 Peter 1:2. Redemptive Election.

Redemptive Election may be defined as God’s determination from eternity to save
certain individuals, apart from any merit of their own, on the ground of their
foreseen faith. This is foreknowledge.

NOTE: In Romans 8:29, two verbs occur, namely, “foreknow” and “predestinate.”
The Greek word translated “foreknow” occurs in Acts 26:5; Romans 8:29 and 11:2;
1 Peter 1:202 Peter 3:17. The Greek word translated “predestinate” occurs in
Acts 4:28; Romans 8:29, Romans 8:30; 1 Corinthians 2:7; Ephesians 1:5, Ephesians
1:11 and only refers to the believer after salvation occurs. The Greek word
rendered “foreknow” implies prescience of character; the Greek word translated
“predestinate” implies determination founded on such prescience of character.

II. CALLING There are two distinct callings mentioned in the Scriptures:

First, General, through the public proclamation of the Gospel: Isaiah 45:22;
Isaiah 55:6; Isaiah 65:12; Ezekiel 33:11; Matthew 11:28; Matthew 22:3; Mark
16:15; John 12:32; Revelation 3:1-22 - Proverbs

Second, Special, through the personal call of the Holy Spirit: Luke 14:22; Luke
14:23; Romans 1:7; Romans 8:30; Romans 11:29; 1 Corinthians 1:23, 1 Corinthians
1:24, 1 Corinthians 1:26; Php 3:14; Ephesians 1:18; 1 Thessalonians 2:12; 2
Thessalonians 2:14; 2 Timothy 1:9; Hebrews 3:1; 2 Peter 1:10. NOTE: The general
call of the Spirit may be called ordinary; the special call of the Spirit,
extraordinary.

- The former is external, the latter is internal.

- While the latter can be resisted unto destruction, it is generally efficacious
unto salvation.

III. CONVERSION

1. Definition.

Conversion may be defined as that voluntary change in the mind of the sinner in
which he turns, on the one hand, from sin, and on the other hand, to God. This
turning away from sin is a negative element and is repentance; the turning to
God is a positive element and is faith.

NOTE: Conversion is the human side of salvation. The word “conversion,” from the
Latin, means a turning again—a right-about-face movement. While God is said to
convert men and they to convert their fellow-men, yet the Scriptures uniformly
call upon men to convert themselves; that is, to turn away from sin to God:
Psalms 85:4; Song of Song of Solomon 1:4; Proverbs 1:23; Isaiah 31:6; Isaiah
59:20; Jeremiah 31:18; Ezekiel 14:6; Ezekiel 18:32; Ezekiel 33:9, Ezekiel 33:11;
Joel 2:12, Joel 2:14; James 5:19. James 5:20. James 5:2. Repentance.

Repentance may be defined as the voluntary change in the mind of the sinner
whereby he turns from sin. It involves a change of view, a change of feeling,
and a change of purpose. NOTE: The Greek word translated “repentance” means a
change of mind.

3. Elements of Repentance.

These are three: a. Intellectual. This is a recognition of sin as personal guilt
and defilement: Psalms 51:1-19; Romans 1:32; Romans 3:19, Romans 3:20. b.
Emotional. This is heart sorrow for sin as committed against God: 2 Corinthians
7:9, 2 Corinthians 7:10. c. Volitional. This is a renunciation of all sin:
Jeremiah 25:5; Acts 2:38, Romans 2:4.

NOTE: Repentance that stops short of the volitional element is not true
Scriptural repentance.

Along with repentance must go reparation and restitution. (See “The Crisis of
the Deeper Life,” page 33).

4. Faith.

Faith may be defined as that voluntary change in the mind of the sinner whereby
he turns to God. Like repentance, it involves a change of view, a change of
feeling, and a change of purpose.

5. Elements of Faith.

These are three: a. Intellectual. This is belief in the existence of God and in
the teaching of the Scriptures: John 2:22, John 2:23; James 2:19. b. Emotional.
This is personal faith that Christ is the only Saviour from sin: Matthew 13:21;
John 5:35; John 8:30, John 8:31. c. Volitional. This is the actual surrender to
Christ and present trust in Him as Saviour and Lord: Acts 16:31; Revelation
3:20.

NOTE: Faith that stops short of the volitional element is not “saving faith.”
All three elements are found in Hebrews 11:6.

IV. JUSTIFICATION

1. Definition. Justification may be defined as that judicial act of God by
which, on account of Christ, to whom the sinner is united by faith, He declares
that sinner to be no longer exposed to the penalty of the law but restored to
divine favor.

NOTE: In the New Testament, the word “justify” means not to make righteous, but
to declare righteous. And justification is the state of one who is thus declared
righteous: Romans 8:10; 1 Corinthians 1:30.

2. Elements of Justification.

These are two, namely: the remission of punishment and the restoration to favor.

A. The remission of punishment. The penalty of sin is remitted to the sinner on
the ground of what Christ has done on the Cross.

1. As the act of a Judge, there is pardon, Micah 7:18.

2. As the act of a Father, there is forgiveness, Psalms 130:4.

B. Restoration to favor. The sinner is restored to God’s favor on the ground of
Christ’s perfect obedience to the law of God.

1. As an act of restored friendship, this is called reconciliation, 2
Corinthians 5:18.

2. As an act of created sonship, this is adoption, John 1:12; Romans 8:15;
Galatians 4:5; Ephesians 1:5; 1 John 3:2.

3. Ground of Justification. This is not the works of the Law, nor human desert,
Acts 13:39; Romans 3:20; Galatians 2:16; but it is the blood of Christ, Romans
3:24, Romans 3:25; Romans 5:1, Romans 5:9; Galatians 3:13; 1 Peter 2:24.

4. Condition of Justification. This is faith, Acts 13:39; Romans 3:26; Romans
4:5; Romans 5:1.

NOTE: The ground and the condition of justification must not be confused. What
Christ has done is the ground of justification; our faith in Christ is simply
the means whereby we receive the blessings of this atoning work.

These are peace, Romans 5:1; freedom from condemnation, Romans 8:1; heirs of
God, Titus 3:7; saved from wrath, Romans 5:9; glorification, Romans 8:30.

V. REGENERATION 1. Scripture Definitions.

There are a number of Scriptural representations of regeneration which are not
so much exact definitions as vivid descriptions of the truth. a. A new heart and
a new spirit, Ezekiel 36:26. b. Born again, or born from above, John 3:3. c. A
passing from death unto life, John 5:24; Ephesians 2:1, Ephesians 2:5; 1 John
3:14. d. A new creation, 2 Corinthians 5:17; Galatians 6:15. e. A partaking of
the divine nature, 2 Peter 1:4. f. A making anew of the mind, Romans 12:2.

NOTE: Regeneration is not a Scripture term, but it means a rebirth. The word
does occur in the English translation, but in the sense of a spiritual
generation or birth: Titus 3:5.

2. Theological Definitions.

Following are a few theological definitions of regeneration which more or less
approximate the truth. a. Regeneration is a spiritual work wrought by the Spirit
of God in the spirit of man.

NOTE: This definition does not define regeneration. It could be applied to any
work of the Spirit in the Christian life. b. Regeneration is the giving of a new
bent or direction to the affections and will.

NOTE: This is an inadequate description of regeneration; it covers a part but
not the whole. c. Regeneration is the communication of the divine nature to man
by the operation of the Holy Spirit through the Word.

NOTE: This is from Dr. A. J. Gordon of Boston, and is perhaps the best
available.

3. Necessity. The necessity of regeneration is expressed in the divine “must” of
Jesus in John 3:7. One can pass from natural life, or the flesh, into
supernatural life, or the Spirit, only by new birth: John 3:6.

4. The Agent, or Instrument. This is the Holy Spirit applying and working
through the Word of God: John 15:3; John 17:17; 1 Corinthians 4:15; Ephesians
5:25, Ephesians 5:26; 1 Peter 1:23 - 1 Peter 1:25.

NOTE: For a brief statement of the doctrines of Justification and Regeneration,
see “The Crisis of the Deeper Life,” pp. 35 - Luke VI. SANCTIFICATION 1.
Scriptural Definitions. The holiness of the Christian flows from vital contact
with God. This contact has both a divine and human side.

2. The Divine Side. On the divine side there are two points of contact, namely,
the Cross of Christ and the Gift of the Spirit. a. The Cross of Christ. The
first point of divine contact, whereby holiness is received, is the Cross of
Christ, and the first step in the path of victory is the vision of the Cross. In
Christian experience the apprehension of divine truth comes before its
appropriation and realization. Vision precedes victory. The child of God must
see his spiritual inheritance before he can enter upon its actual possession. In
sanctification the highlands of deliverance loom up while the believer is
struggling along on the lowlands of defeat.

Let us try to see clearly just what the vision of victory is. It is all wrapped
up in the simple phrase: “through Jesus Christ our Lord.” This expression means
three things: First, our identification with Christ in His crucifixion; second,
our identification with Christ in His resurrection; and third, Christ’s
identification with us through His personal indwelling.

(1). Our identification with Christ in His crucifixion.

There are two aspects in which the believer stands related to the cross of
Christ, viz.: substitution and identification. Of these truths, perhaps
substitution is the more familiar. Christ died for us. He bore our sins on the
cross. He took our place under wrath and endured the penalty which we deserved.
This is the vision of the cross which comes to the helpless sinner; and when he
appropriates it by faith it brings salvation from the guilt of sin. This is the
meaning of “Christ our Saviour”: Isaiah 53:6; Hebrews 13:12. The second aspect
of our relation to the cross—identification—needs special emphasis, because it
is not well understood by all Christians. Christ died for us—that is true; but
it is only half the truth. We died in Christ— that is the other half of the
truth. The statement is only partially true that Christ died for us that we
might escape punishment. It requires also to be said that God regards us as
having been punished in Christ. To make the truth individual, in the person of
my Substitute I bore the penalty of sin. In Him the law exhausted its power of
death upon me. When Christ died, I died too. With reference to the claim of the
law and the power of sin, I am, in the sight of God, counted as a dead man. This
is what Paul meant, when he declared, “I am crucified with Christ,” Galatians
2:20. This also is the clear teaching of such passages as the following: Romans
6:4, Romans 6:5, Romans 6:8, Romans 6:11; Romans 7:4; 2 Corinthians 5:14;
Colossians 3:3; Colossians 2:12.

(2). Our identification with Christ in His resurrection. This is the second part
of the vision of victory. In the same two aspects in which the believer stands
related to the crucifixion of Christ he also stands related to His
resurrection—substitution and identification. Christ was our Substitute both in
His crucifixion and in His resurrection; not only did He die for us on the
cross, for us also He arose from the grave. Now, in His resurrection, as well as
in His crucifixion, the believer is identified with Christ. This is what Paul
meant when he said, “I am crucified with Christ; nevertheless I live,” Galatians
2:20. To make the truth personal, I died with Christ; but I also rose with Him.
I was in Him when He hung on the cross and when He lay in the grave; but I was
also in Him when He burst the bands of death on the morning of the resurrection.
Indeed, the Apostle Paul carries the identification still farther:

- “Crucified with Christ”—this expresses the death-side of our union with the
Lord. - “Risen with Christ”—this expresses the life-side of our union with Him.

Let us take a few verses which bring out this life-side of our union with
Christ—our identification with Him in His resurrection: Romans 4:25; 1
Corinthians 15:14. 1 Corinthians 15:17, 1 Corinthians 15:20; Romans 6:4, Romans
6:11; 2 Corinthians 5:14, 2 Corinthians 5:15; Colossians 2:12; Colossians 3:1,
Colossians 3:3. Of this twofold identification of the believer with Christ in
His death and resurrection, baptism is an impressive symbolical representation.

Baptism has a twofold significance. In the first place, it is the outward sign
and visible seal of the inner work of grace wrought by the Spirit of God in
regeneration. In the second place, baptism in its deeper spiritual meaning is a
symbol of death. It is not a rite of cleansing, but a type of crucifixion and
resurrection: Romans 6:3, Romans 6:4; Colossians 2:12.

(3). Christ’s identification with us through His personal indwelling. This is
the last part of the vision of victory and the most glorious of all. Christ
Himself, by the Holy Ghost, will come and dwell in our hearts and live out His
own life within us: Galatians 2:20; John 14:20, John 14:21; Colossians 1:27;
Romans 15:1-33 - Joel It cannot be too strongly emphasized that the Christian
life is a Christ-life.

- It is not an imitation, but an incarnation.

- We do not copy Christ, we reproduce Him; or, rather, He reproduces His own
life within us by the indwelling of the Holy Ghost.

Once there lived another man within me, Child of earth and slave of Satan he;
But I nailed him to the cross of Jesus, And that man is nothing now to me.

Now Another Man is living in me, And I count His blessed life as mine;

I have died with Him to all my own life;

I have ris’n to all His life divine.

— A. B. Simpson. b. The Gift of the Holy Spirit. The identification of the
believer with Christ in His death and resurrection is the historical and
incomplete side of holiness; the transformation of the believer in character and
conduct through the reception of the gift of the Holy Ghost is the experimental
and complete side of holiness.

(1). The Experience of the Apostolic Church. In the experience of the Apostolic
Church, as recorded in the book of Acts, there were three things that were
closely connected, namely: Conversion, Baptism, and the Reception of the Holy
Ghost: Acts 2:38, Acts 2:39. Three facts would seem to be clear: - First,
conversion, baptism, and the reception of the gift of the Holy Ghost are three
separate and distinct things;

- Second, these three things, while separate and distinct, are yet closely
related both as doctrines and as experiences;

- Third, these three things are here stated in their normal order and Scriptural
relationship. A careful examination of the book of Acts leads to two
conclusions, namely: First, in some instances the Holy Ghost was received at the
time of conversion; and second, in other instances the Holy Ghost was received
subsequent to conversion. In the following instances the Holy Ghost was received
at the time of conversion: Acts 2:38 - Acts 2:41; Acts 10:44 - Acts 10:48. In
other instances the Holy Ghost was received subsequent to conversion: Acts 8:12
- Acts 8:17; Acts 19:1 - Acts 19:6; Acts 9:17, Acts 9:18.

(2). The Teaching of the Apostolic Writings.

We have studied the experience of the Apostolic Church, with reference to the
definite reception of the Holy Ghost, as recorded in the book of Acts. Now, let
us turn to the teaching of the Epistles.

Let us cite a few passages which refer to the possession of the Holy Spirit or
to the indwelling of the risen Christ. These two classes of passages may be
grouped together, for it is the baptism of the Holy Ghost which brings to our
hearts the revelation of the indwelling Christ: 1 Corinthians 3:16, 1
Corinthians 3:17; Romans 8:9, Romans 8:10; 1 Corinthians 12:13; 2 Corinthians
13:5; Galatians 3:2; Galatians 4:19; Ephesians 3:14 - Ephesians 3:19; Colossians
1:27. A careful examination of the above and similar passages discloses two
striking facts, namely:

First, in some instances the baptism or possession of the Holy Spirit is closely
identified with regeneration or conversion;

Second, in other instances these experiences are separated in point of time. But
this is just the conclusion which we reached from our study of the book of Acts.

Thus the experience of the Apostolic Church and the teaching of the Apostolic
writings agree: and, indeed, this must be so, for the Holy Spirit was the
In-worker of the one as He was the Inspirer of the other.

(3). The Spiritual Crisis in the Life of our Lord. At thirty years of age a
marked crisis came in the life of our Lord. It was then, at the river Jordan,
that Christ was not only baptized in water by John the Baptist, but also
baptized with the Holy Ghost by His Heavenly Father.

What was the significance of this crisis in the life of Christ? From His birth
till His baptism the Holy Spirit was with Christ; but from His baptism till His
passion the Holy Spirit was within Him. After the crisis at the river Jordan two
Divine Personalities were inseparably united—Jesus of Nazareth and the Spirit of
God. Now, the Apostle John tells us that “as He is, so are we in this world” (1
John 4:17). In this experience, therefore, as in all other things, Christ is our
Divine Pattern. So, after we have been born of the Spirit—and it should not be
long afterwards—we must be baptized with the Spirit. It is then, in connection
with taking Christ as our sanctification, that we receive the Person of the Holy
Ghost as our indwelling and abiding Comforter. When once He comes into our
hearts, He never leaves us.

3. The Human Side.

Contact with God, whereby the Christian becomes partaker of the Holiness of
Christ, has a human as well as a divine side. On the human side, contact is
formed by a step of entire surrender and an act of appropriating faith. a. A
Step of Entire Surrender. Another name for surrender is consecration. But as
consecration is really a divine work, surrender is a better term. The Christian
can yield his heart and life, but he cannot consecrate them; only God can do
that. Thus, the Old Testament priests did not consecrate themselves; Moses,
acting for the Lord God, consecrated them; the priests could only yield
themselves to be consecrated.

Surrender is giving up—a yielding to God. The believer must lay his whole life
on the altar, relinquish all right to its control, and count himself henceforth
and forever the Lord’s. Surrender is a painful act. It means separation; it
means sacrifice; it means self-denial; it means death: Leviticus 8:1 - Leviticus
8:13; Romans 6:13; Romans 12:1; Matthew 16:24.

Self-denial, which is the essence of surrender, does not mean giving up things;
it means giving up self.

Surrender to God must be voluntary, complete, and final.

(1). It must be voluntary.

Unless the step of surrender be taken voluntarily, the surrender will be made
only in name, and will have no spiritual value. God calls men, but does not
coerce them. In making choices and in deciding destiny, the will is free. It is
true that God will supply motives to right action, but He will not arbitrarily
determine the decision of the will. Accordingly, if the will does not yield,
there is no surrender; and if the will is not free in its action, the surrender
is not voluntary. Compulsory surrender is the result of force; voluntary
surrender is the result of love: Genesis 22:16, Genesis 22:17; Php 3:7 - Php
3:11; Psalms 40:6 - Psalms 40:8; Hebrews 10:5 - Hebrews 10:9; Phil- 2-5-8;
Romans 12:1, Romans 12:2.

(2). It must be complete. Unless surrender be complete, it is not surrender at
all. A partial consecration is not sufficient; God will not accept a divided
heart. We must not keep back part of the price. If we expect God to give Himself
wholly to us, we must give ourselves wholly to Him. In the hour of surrender it
is a good thing to make a mental inventory of our lives—spirit, soul, body,
strength, time, talents, character, reputation, possessions, etc.—and then lay
everything absolutely and unreservedly upon the altar: Malachi 3:10.

(3). It must be final.

Unless surrender be final, it cannot be called true surrender. When rightly
understood, surrender to God can neither be repeated nor recalled; it is
unalterable and irrevocable. There are Christians who have a habit of making a
reconsecration of their lives on every favorable occasion.

Indeed, some believers give themselves anew to God with each recurring day. The
motive which prompts to this act is of course entirely right, but the practice
itself is clearly unscriptural. Thus Paul declared, “that He is able to keep
that which I have committed unto Him against that day”: 2 Timothy 1:12. See also
John 10:27 - John 10:29; Psalms 118:27. b. An Act of Appropriating Faith. The
gift of the Holy Ghost is received not only by a step of entire surrender but
also by an act of appropriating faith.

These two conditions must go together and in this order.

- Surrender is yielding to God;

- Faith is taking from God.

Again, surrender is negative and passive, while faith is positive and
aggressive. Moreover, just as the step of surrender must be voluntary, complete,
and final, so the act of faith must be definite, vital, and appropriating.

QUESTIONS FOR STUDY 1. Prove from Scripture that the Holy Spirit is a Person.

2. Prove from Scripture that the Holy Spirit is God.

3. Mention ten names of the Holy Spirit with references.

4. What are the symbols of the Holy Spirit? Discuss briefly any one of them.

5. What is the erroneous classification of Sabellius concerning the work of the
Trinity?

6. What is the true Scriptural view?

7. In every work of God, what is the particular function of the Father? Of the
Son? Of the Spirit?

8. What are meant by the indwelling and outgoing works of God? 9. What would be
an example of the indwelling work?

10. What is the work of the Trinity in Creation?

11. What is the special work of the Holy Spirit in Creation? Mention five
particulars.

12. Trace the various stages of the work of the Holy Spirit in the Person and
career of Christ.

13. What is the special work of the Holy Spirit in the Scriptures?

14. What marked distinction can be made between the work of the Holy Spirit in
the old dispensation and in the new dispensation?

15. What was the special work of the Holy Spirit in the old dispensation?

16. What is the special work of the Holy Spirit in the new dispensation?

17. What is the special work of the Holy Spirit in the world?

18. What is the special work of the Holy Spirit in the Church?

19. Discuss briefly the subject of the believer’s union with Christ.

20. Mention ten general Scriptural aspects of the work of the Holy Spirit in the
believer.

21. What two views are held with respect to the time when the Holy Spirit begins
His work in and upon the one who is to become a Christian?

22. What six fundamental doctrines may be taken as comprising the Christian
life?

23. How is the term “election” used in the Scriptures?

24. Define redemptive election.

25. How is the term “calling” used in the Scriptures?

26. Distinguish between the general and special call of the Holy Spirit.

27. Write a brief but comprehensive paper on the Doctrine of Conversion.

28. Write a brief but comprehensive paper on the Doctrine of Justification.

29. Write a brief but comprehensive paper on the Doctrine of Regeneration.

30. Write a brief but comprehensive paper on the Doctrine of Sanctification.

31. Show the relation of the Holy Spirit to the healing of our bodies.

~ end of chapter 8 ~

***


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  CHAPTER 10: 09. ECCLESIOLOGY
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CHAPTER NINE

ECCLESIOLOGY TOPIC ONE: THE IDEA OF THE CHURCH The fundamental New Testament
idea of the Church is brought out in the Greek verb kalein, signifying to call,
with its derivatives and compounds.

1. Kalein: This Greek word, which means “to call” denotes the first act of
Christ in point of time in connection with the Church: Romans 8:30; 1
Corinthians 1:9; 2 Thessalonians 2:14; 1 Peter 2:9.

2. Kleetoi: This word, which means “the called,” designates the members of the
Church: Romans 1:6, Romans 1:7; Romans 8:28; 1 Corinthians 1:1, 1 Corinthians
1:2; Jude 1:1.

3. Kleesis: This word, which means “calling,” denotes the peculiar vocation of
the Church: Romans 11:29; 1 Corinthians 1:26; Ephesians 4:1, Ephesians 4:4.

4. Parakleetos: This word, which is commonly translated “comforter,” designates
the indwelling and informing Spirit in the Kleetoi (the called): John 14:16,
John 14:17; Romans 8:9, Romans 8:11; 1 Corinthians 3:16; Ephesians 2:22.

5. Epikalein: This word points out the distinct and distinguishing act of the
Kleetoi—to call on Christ, i. e., to invoke Him in prayer: 1 Corinthians 1:1, 1
Corinthians 1:2; Romans 10:9, Romans 10:13; Acts 22:16; Acts 9:14, Acts 9:21;
Acts 7:58, Acts 7:59.

6. Parakalein: This word points out the distinct and distinguishing act of
Kleetoi towards one another—to call to, exhort, or strengthen in the faith:
Hebrews 3:13; Hebrews 10:25; 1 Thessalonians 3:2.

7. Ekkleesia: This word designates the company, body, or organism of the
Kleetoi, i. e., the Church: Matthew 16:18; Matthew 18:17.

NOTE: Gathering up the combined meanings of all these Greek words, we may say
that the root idea of the Church is that of a company of believers called out
from the world and indwelt by the Spirit of God, whose special and peculiar
ministry toward God is prayer, and toward one another is exhortation and
consolation.

TOPIC TWO: THE TWOFOLD MEANING OF THE CHURCH There are two usages of the Greek
noun Ekkleesia or Church in the New Testament:

I. The Church Universal, or the Family of God, a Spiritual Body, composed of
believers of all ages and times who are united to God by faith in Jesus Christ:
Ephesians 1:2; Ephesians 3:21; Hebrews 12:23.

II. The Church Local, a Visible Body of believers united to God by faith in
Jesus Christ. Of this usage of the word there are three special applications:

1. A small company in a house: Romans 16:5; Philemon 2. The Christian
congregation of a town or city: 1 Corinthians 1:2; 1 Thessalonians 1:1.

3. The group of churches in a country or nation: Galatians 1:2.

NOTE: 1. To the above New Testament usages of the word Church we may add two
later and modern meanings: namely, the branches of Christendom, as the Greek
Church, the Roman Church, the Protestant Church, the Protestant Episcopal
Church, the Methodist Church, etc.; and the material building in which the
members of a church worship, as the First Reformed Church of Nyack, New York.

NOTE: 2. The word Church occurs twice in the gospels, both instances being in
Matthew, and both in the future. In chap. 16:18 Christ refers to the spiritual
and invisible church universal; and in chap. 18:17, He refers to the church
local and visible. As a spiritual organism, the church may be viewed in two
aspects, namely: in time, Matthew 16:18, and in eternity, Ephesians 3:9 -
Ephesians 3:11. When the Christian Church of a city or town is mentioned, the
word Ekkleesia is in the singular number; when a country or nation is spoken of,
the plural number is found, Acts 13:1; Galatians 1:2.

TOPIC THREE: THE LOCAL CHURCH From this point onward we shall confine our
attention to the Local, or Visible Church; and it will be desirable to get a
clear working definition of a New Testament church. Of these we give three.

I. The Local Church is “a body of professed believers in Christ, baptized on a
credible confession of faith in Him, and associated for worship, work, and
discipline” (H. G. Weston).

II. “The Local, or Individual, Church is a company of believers voluntarily
united together in accordance with Christ’s laws, for the purpose of maintaining
worship and observing the ordinances” (F. W. Farr). III. A Church is a company
of believers called out from the world, voluntarily joined together and meeting
at stated times, among whom the Word of God is preached, discipline is
administered, and the ordinances observed.

NOTE: There are those who would add to this definition the two ideas of
regeneration and baptism; and we feel that this would be in full accord with the
New Testament teaching on this subject.

TOPIC FOUR: THE ORGANIZATION OF THE CHURCH The Church Universal and Invisible is
an organism, but the Church Local and Visible is an organization. This is shown
by three facts:

1. Stated meetings. The Apostolic Christians met regularly for worship from
house to house—at first every day in the week, but later, on the first day of
the week, or Sunday, which was called the Lord’s Day because it celebrated His
resurrection from the grave: Acts 2:46, Acts 2:47; Acts 20:7; 1 Corinthians
16:2; Revelation 1:10.

2. Election or appointment of officers: Acts 1:15 - Acts 1:26; Acts 14:23; Titus
1:5.

3. Officers. There were two officers of the local church in New Testament times,
namely: the Deacon, and the Elder, or Bishop. In post-apostolic times and in
later church history, the elder and the bishop represented two distinct offices,
the latter being the higher. But in the New Testament, the terms elder and
bishop represent one office: Acts 20:17, Acts 20:28; Philippians 1 Timothy 3:11
Timothy 3:8; Titus 1:5, Titus 1:7; 1 Peter 5:1.

- The word bishop in Greek means an overseer, and the word elder in Greek means
one of adult years, possessing experience and counsel.

- The word deacon means “minister,” or “helper.” The elder, or bishop, had
oversight of the spiritual interests of the church, while the deacon was in
charge of the temporalities. While both “bishop” and “elder” come from the
Greek, the word “bishop” is taken from the municipal usage of Greek cities,
while the word “elder” is taken from the Jewish usage of local synagogues. The
date of the appointment of deacons was about 33 A. D.: Acts 6:1 - Acts 6:6. The
date of the appointment of elders was about 45 A. D.: Acts 11:30.

Two other officers of the early church may be mentioned, namely: the deaconess,
Php 4:3; Romans 16:1; and the evangelist, Ephesians 4:11. The evangelists were
itinerating preachers, not restricted to any one local church.

NOTE: Pastors and prophets are also mentioned among the officers of the early
church: 1 Corinthians 12:28; Ephesians 4:11. While Agabus and the daughters of
Philip predicted the future, yet the New Testament gift of prophecy corresponded
to our present conception of the ministry of the true preacher of the Word: 1
Corinthians 14:3.

TOPIC FIVE: THE GOVERNMENT OF THE CHURCH There are three forms of church
government, namely:

1. The Episcopal, or government by bishops.

2. The Presbyterial, or government by elders.

3. The Congregational, or government by members themselves.

There is no rigid system of church government prescribed in the New Testament.
While there are suggestions of Episcopal and Presbyterial government (Acts
20:17, Acts 20:28; Acts 14:23; Titus 1:5), yet there are indications that the
Congregational form of government prevailed over the other two.

Three points may be mentioned.

1. Every church had the power of disciplining and excluding its members: Matthew
18:17; 1 Corinthians 5:1 - 1 Corinthians 5:5; 2 Thessalonians 3:6.

2. Each church elected its own officers: Acts 1:26; Acts 6:1 - Acts 6:6.

3. Each church had the power of determining all matters not already determined
by the Scriptures: 1 Corinthians 11:34.

TOPIC SIX: THE WORSHIP OF THE EARLY CHURCH There were seven features in the
public worship of the early church, namely:

1. Praise (Singing).

2. Prayer.

3. Prophecy, 1 Corinthians 14:3.

4. Scripture reading with comment.

5. Reading of apostolic letters.

6. Collections for the poor.

7. Celebration of the Lord’s Supper (weekly at first).

NOTE: The spirit of worship was characterized by four things.

1. It was humble.

2. It was reverent.

3. It was grateful.

4. It was joyful (Luke 24:52, Luke 24:53; Acts 2:46).

TOPIC SEVEN: THE DISCIPLINE OF THE CHURCH

I. Definition

Discipline may be defined as the correction or expulsion by the church of one or
more of its members for immorality of life, or heresy of doctrine. II. Kinds of
offenses There are two kinds of offenses of which a church member may be guilty,
namely, public and private. And there are two kinds of discipline corresponding
to these offenses, namely, public and private.

III. Forms of Discipline Church discipline, whether private or public, may take
one of three forms.

1. Private reproof.

2. Public reproof.

3. Excommunication. The law of private discipline is found in Matthew 5:23,
Matthew 5:24; Matthew 18:15 - Matthew 18:17. And the law of public discipline is
found in such passages as 1 Corinthians 5:3 - 1 Corinthians 5:5; 1 Corinthians
5:13; 2 Corinthians 2:6 - 2 Corinthians 2:8; 2 Thessalonians 3:6.

NOTE: There are only three ways for a member to get out of a local church,
namely: by death, dismissal by letter, and exclusion by trial or withdrawal
under charges. After a church member has been excommunicated, he should be dealt
with tenderly as a brother, and his restoration sought through repentance and
faith.

TOPIC EIGHT: THE ORDINANCES OF THE CHURCH

I. DEFINITION The ordinances are those outward rites which Christ has appointed
to be administered in each church as visible signs and seals of the saving truth
of the Gospel.

II. NUMBER The ordinances are two in number and only two, namely, Baptism and
the Lord’s Supper.

NOTE: The Church of Rome makes seven ordinances or sacraments, namely,
Ordination, Confirmation, Matrimony, Extreme Unction, Penance, Baptism, and the
Lord’s Supper.

A. BAPTISM.

I. Definition

Baptism is the initiatory rite of admission into the Christian Church. It is the
symbol of union with Christ: Matthew 28:19; Mark 16:15, Mark 16:16. II.
Significance This is twofold, namely:

1. It is the badge of discipleship, the public confession of Christ as Saviour
and Lord.

2. It is the sign and seal of participation by faith in the death and
resurrection of Christ.

NOTE: Baptism is not the New Testament equivalent of the Old Testament rite of
circumcision; for circumcision was a symbol of cleansing, while baptism is a
symbol of death. The conditions of baptism and the mode of baptism, as well as
the subjects of baptism, are controversial topics among Christians. The writer
feels free simply to express his personal view and conviction as to the teaching
of the New Testament. In his judgment, adults and only adults are the proper
subjects of baptism; repentance and faith in Christ are the essential conditions
of baptism, and immersion seems to be clearly indicated by the symbolism of the
ordinance: Acts 2:38 - Acts 2:41; Acts 8:12; Romans 6:1 - Romans 6:4; 1
Corinthians 10:1, 1 Corinthians 10:2; Colossians 2:12.

B. THE LORD’S SUPPER.

I. Definition The Lord’s Supper is an ordinance instituted by Christ for
observance by His followers, and consisting in the consecration of bread and
wine with the words of institution and the subsequent eating and drinking of the
consecrated elements. The Lord’s Supper is a symbol of the believer’s communion
with Christ: Matthew 26:26 - Matthew 26:30; Luke 22:19, Luke 22:20; 1
Corinthians 11:23 - 1 Corinthians 11:34.

NOTE: Baptism may be called the sacrament of regeneration; the Lord’s Supper,
the sacrament of sanctification. There are various names in use for this latter
ordinance, namely: The Lord’s Supper, the Communion, the Eucharist, the
Sacrament of the Lord’s Supper, the Memorial Supper, and the Ordinance of the
Lord’s Supper.

II. Views There are four principal views of the Lord’s Supper that are current
among Christians:

1. Transubstantiation. This is the Roman Catholic view. It holds that through
the consecration by the priest the elements of bread and wine are converted into
the real body and blood of Christ. Thus the communicant partakes of Christ,
physically, through the mouth, entirely apart from spiritual apprehension by
faith.

2. Consubstantiation. This is the Lutheran view. It holds that while the bread
and wine are unchanged, there is yet a real, though mystical, partaking of
Christ through the mouth. This, however, is not apart from faith, but is the
mystery of the sacrament and is not explainable. 3. The Zwinglian view. This
holds that the Lord’s Supper is simply a commemoration of His person and
sacrifice. It is merely a memorial feast. The Lord is not present to devout
feeling and spiritual apprehension, except as our departed loved ones are
present, when we call them to mind and dwell upon their virtues and good deeds.

4. The Calvinistic view. This is the generally accepted evangelical view of the
Protestant Church. Contrary to the Romanist view, it holds that there is no
conversion of the elements into the real presence of Christ. Again, contrary to
the Lutheran view, it holds that there is no physical partaking of Christ
through the mouth. Still again, contrary to the Zwinglian view, it holds that
the Lord’s Supper is more than a memorial feast. The Calvinistic view holds that
after consecration the elements remain unchanged, and that apart from devout
feeling and spiritual apprehension the Supper has no value. But it does maintain
that through the elements, in a way that can be realized by no other means of
grace, the believer is brought into vital touch with Christ, and by faith may
eat His flesh and drink His blood, and thus abide in Him. The truth symbolized
by the Supper is unfolded in John 6:51 - John 6:58. Augustine, in the fourth
century, expressed the very heart of the spiritual significance of the communion
when he said, “Believe, and thou hast eaten.”

TOPIC NINE: THE MINISTRY OF THE CHURCH The Ministry, or Mission of the Christian
Church is twofold: Evangelization and Edification.

I. EVANGELIZATION

Evangelization may be defined as the efforts put forth by the Church for the
salvation of men from sin and error. It is the primary mission of the Church.
Contrary to the postmillennial view, we are not to bring the world to Christ,
but to bring Christ to the world. There is a vast difference. To preach the
Gospel as a witness to all nations and to take out of them a people for Christ’s
name is the fundamental mission of the Church in the present dispensation:
Matthew 28:19, Matthew 28:20; Mark 16:15; Acts 1:8; Acts 15:14 - Acts 15:18.

NOTE: There are two beautiful symbols of the ministration of the Church to the
world; these are salt and light.

- Salt is a preservative, giving both savor and flavor to society.

- Light is a symbol of testimony, the witness which the Church bears to the
world, both by the purity of its doctrine and the piety of its members.

II. EDIFICATION

Edification may be defined as the building up of the Church in truth and grace.
After sinners have been saved, they must be indoctrinated in the truth of the
Scriptures and possessed and filled by the Holy Spirit. There are five agencies
which contribute to the edification of the Church: 1. The Christian Ministry,
Ephesians 4:11, Ephesians 4:12.

2. The Word of God, Colossians 3:16; 1 Peter 2:2; Hebrews 5:1-14 - 2 Chronicles
3. The Holy Spirit, Galatians 5:25; Ephesians 5:18.

4. The Gifts of the Spirit, 1 Corinthians 12:4 - 1 Corinthians 12:12.

5. The Sacraments.

TOPIC TEN: THE DESTINY OF THE CHURCH The Destiny of the Christian Church is
threefold:

I. To be married as a chaste virgin to Christ, Revelation 21:9; 2 Corinthians
11:2; Ephesians 5:27.

II. To reign with Christ as a Royal Consort, Revelation 1:6; Revelation 3:21; 1
Peter 2:9; Revelation 20:6.

III. To show forth throughout all the coming ages the praise, the grace, and the
glory of God, Ephesians 1:6, Ephesians 1:12; Ephesians 3:10.

NOTE: There are three words that bring out these three relationships of the
Church to Christ: Bride, Queen, Jewel.

QUESTIONS FOR STUDY 1. What is the fundamental New Testament idea of the Church?

2. State as clearly as you can what the Church is, as derived from a careful
study of the seven Greek words which were mentioned.

3. What are the two New Testament meanings of the Church?

4. Define a Local Church.

5. How may it be shown that the local church is an organization?

6. What are the New Testament offices of the Church?

7. According to the New Testament usage, do the words Bishop and Elder designate
the same office or different offices?

8. What are the three forms of Church government?

9. Do you find Scriptural ground for any one form of government more than the
others?

10. Describe the features of early Church worship.

11. What is Church discipline?

12. How many forms of Church discipline are recognized and what is the order of
procedure in each?

13. What are the ordinances of the Church?

14. Define baptism.

15. What is the twofold significance of baptism?

16. Define the Lord’s Supper.

17. What are some of the names used for this ordinance besides “the Lord’s
Supper”?

18. What is the error known as Transubstantiation?

19. What is the error known as Consubstantiation? 20. What is the Zwinglian
view?

21. What is the Calvinistic view?

22. What is the twofold mission of the Church?

23. What is its threefold destiny?

~ end of chapter 9 ~ ***


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  CHAPTER 11: 10. ESCHATOLOGY
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CHAPTER TEN

ESCHATOLOGY TOPIC ONE: THE DISPENSATIONS Seven different dispensations are
generally recognized by all prophetic teachers.

1. The Age of Innocence—from man’s Creation to his Fall.

2. The Age of Conscience—from the Fall to the Flood.

3. The Age of Government—from Noah to Lot.

4. The Patriarchal Age—from Abraham to Moses.

5. The Age of Law—from Moses to Christ.

6. The Age of the Church—from Pentecost to the Rapture.

7. The Millennium Age—from the Revelation to the loosing of Satan.

NOTE: The brief periods between the Crucifixion and Pentecost and between the
Rapture and the Revelation are of the nature of parentheses.

TOPIC TWO: THE SECOND COMING OF CHRIST 1. Its Place in Scripture. a. The Second
Coming is mentioned eight times as often as the first. b. It is the theme of
several whole books, e. g., Thessalonians, and of certain chapters, Matthew
24:1-51; Luke 21:1-38. c. The Old Testament prophets bear witness to it: Isaiah
45:23; Ezekiel 21:1-32^5-27; Zechariah 14:16. d. The angels know of it: Acts
1:11. e. The apostles preached it: Acts 3:19; 1 Thessalonians 4:16; 1 John 2:28;
Jude 1:14. f. Jesus Himself frequently mentions it.

2. What It Is Not. a. It is not death. The dead rise when Christ comes: 1
Thessalonians 4:16, 1 Thessalonians 4:17. At death we go to Him. At the rapture
He comes for us: John 14:3. Certain verses have no meaning unless we distinguish
death from His coming: John 21:1-25 =23; Php 3:20.

Death is an enemy. At the Second Coming we overcome death: 1 Corinthians 15:50 -
1 Corinthians 15:57. We are nowhere commanded to watch for death, but we are
repeatedly enjoined to look for His coming. b. It is not the descent of the Holy
Spirit. The Holy Spirit is a distinct person and His coming is not the Coming of
Christ. Again many of the passages referring to the coming of Christ were given
after Pentecost: Php 3:21; 2 Timothy 4:8; 1 Thessalonians 4:16, etc. c. It is
not Universal Christianity apart from the person of Christ: 1 Thessalonians
4:16. d. It is not the destruction of Jerusalem. John 21:21; Revelation 22:20,
were written after the destruction of Jerusalem. The Coming of Christ is a
comfort; the destruction of Jerusalem is a judgment.

3. The Signs of the Lord’s Coming.

(1) The last days will be full of peril: 2 Timothy 3:1. a. Physically—from
pestilence, earthquake, famine, etc.: Matthew 24:1-51. b. Socially—anarchy and
socialism, lawlessness. c. Nationally—wars and rumors of wars. d.
Religiously—seducing spirits and doctrines of devils: 1 Timothy 4:1.

(2) There will be apostasy of the Church: 2 Thessalonians 2:3.

(3) Satan’s counterfeits will be circulated: Spiritualism, Christian Science,
etc.: 1 Timothy 4:1.

(4) The Gospel will be preached in all the world: Matthew 24:14.

(5) Knowledge will be increased, and facilities for travel will be enlarged:
Daniel 12:4.

(6) Riches will be multiplied: James 5:1, James 5:8.

(7) Israel will be revived as a nation: Ezekiel 36137; Acts 15:16; Mark 11:13,
Mark 11:14, Mark 11:28.

All these signs are general and have been sufficiently fulfilled to warrant our
expecting the Lord to return at any time.

NOTE: While Jesus warns us that we are not in darkness that that day should
overtake us as a thief, yet we are to be on our guard about naming days and
hours. Many prophecies refer to the Revelation of Christ, which is the second
event in the future. If we see indications of their being fulfilled in our day,
it is evidence that the first event is being crowded that much nearer. 4. The
Two Aspects of the Coming of the Lord. a. The Rapture.

Just as the First Coming of the Lord extended over a period of thirty years, so
the Second Coming includes different events. At the First Coming He was revealed
as a babe in Bethlehem, later as the Lamb of God at His Baptism, and as the
Redeemer at Calvary. At the Second Coming He will first appear to His own
secretly and suddenly to catch them away to the Marriage Supper of the Lamb:
Matthew 24:40, Matthew 24:41. This appearance is called the Rapture or the
Parousia.

NOTE: Immediately after the Rapture there comes a period of terrible tribulation
known as the day of Jacob’s trouble: Jeremiah 30:4 - Jeremiah 30:7; Zechariah
13:9. b. The Revelation.

Following the tribulation there is another sudden but open manifestation of the
Lord in Heaven with His accompanying saints and holy angels, for the purpose of
establishing the long-promised Messianic Kingdom in the earth. At this time He
overthrows Satan, binds him for a thousand years, and brings in the Millennial
Age.

TOPIC THREE: THE MILLENNIUM 1. The Restoration of Israel.

Israel is to return to the Promised Land and become a nation again: Genesis 12:1
- Genesis 12:3; Deuteronomy 4:30, Deuteronomy 4:31; Deuteronomy 30:1 -
Deuteronomy 30:6; 2 Samuel 7:10; Amos 9:11 - Amos 9:15; Isaiah 27:12, Isaiah
27:13; Isaiah 60:1 - Isaiah 60:22; Jeremiah 16:14 - Jeremiah 16:16; Ezekiel
20:36 - Ezekiel 20:44; Romans 11:11 - Romans 11:27; Acts 15:13 - Acts 15:16.

2. The Cleansing of Israel: Ezekiel 36:24 - Ezekiel 36:28.

God promises to cleanse Israel finally from all filthiness and idols, to renew
them inwardly and cause them to keep His statutes and judgments. At the
revelation of Christ when He shall stand upon Mount Olivet, Israel, as a nation,
will believe upon Him and will accept Jesus, the crucified Saviour, as their
Messiah and Lord: Zechariah 12:10 - Zechariah 12:14; Jeremiah 31:9; Jeremiah
23:3 - Jeremiah 23:6.

3. The Reorganization of Nations. The governments of the earth will be
overthrown and all peoples will be subservient to the King of kings: Daniel
2:44; Micah 4:1, Micah 4:2; Isaiah 49:22, Isaiah 49:23; Jeremiah 23:5; Luke
1:32; Zechariah 14:9; Isaiah 24:23; Psalms 90:11; Psalms 22:8; Revelation 11:15.
Revelation 11:4. The Reestablishing of the Kingdom of David. All the Old
Testament prophecies that remain unfulfilled of the future glory of Israel find
their consummation in the Millennium: Jeremiah 22:14; Ezekiel 37:22 - Ezekiel
37:28; Zechariah 12:8; Acts 15:16. Jerusalem shall become a world center and
David’s Greater Son shall rule not only over His own patrimony, but shall be
Suzerain over the whole earth.

5. The Lifting of the Curse. The curse which sin brought upon the whole creation
of God will be finally lifted. The effects of the great catastrophe of man’s
fall will be eliminated from the earth. The whole earth will be filled with
beauty, peace, and plenty: Isaiah 32115, 35; 51 3; Ezekiel 36:33 - Ezekiel
36:36; Isaiah 11:6 - Isaiah 11:9. “No more let sin and sorrow grow Nor thorns
infest the ground, He comes to make His blessings flow Far as the curse is
found.”

TOPIC FOUR: THE RESURRECTION 1. The Certainty of the Resurrection.

(1) Witnesses from the Old Testament. Abraham: Genesis 22:5; Hebrews 11:19.

Job: Job 19:25 - Job 19:27. Isaiah: Isaiah 26:19. Daniel: Daniel 12:2, Daniel
12:13. Hosea: Hosea 13:14.

(2) Instances of the dead being revived.

NOTE: This is different, from the resurrection; but is corroborative evidence.
a. Elisha raised the son of the Shunammite: 2 Kings 4:18 - 2 Kings 4:37. b. The
man who was raised by touching Elisha’s bones: 1 Kings 13:21. c. The raising of
Jairus’ daughter: Matthew 9:25. d. The raising of the widow’s son: Luke 7:15. e.
Lazarus: John 11:43, John 11:44. f. Dorcas: Acts 9:41.

(3) Our strongest ground for believing in the resurrection is found in the
rising of Christ from the dead. No fact in history is better attested than this.
Jesus Himself told of His death and resurrection during His life: John 10:18;
Luke 24:1 - Luke 24:8.

2. The Nature of the Resurrection. The believer’s new body is related to his
present one: 1 Corinthians 15:1-58. It is also like unto Christ’s glorious body.
It is spiritual not natural, incorruptible not corruptible, literal not
figurative. This is the redemption of the body: Romans 8123. 3. The Time of the
Resurrection.

(1) The Resurrection of the righteous, or the Resurrection of life, will occur
when Christ comes again, at the end of this age: 1 Corinthians 15:22, 1
Corinthians 15:23; 1 Thessalonians 4:14 - 1 Thessalonians 4:17; John 5:28;
Revelation 20:4.

(2) The Resurrection of the wicked will occur at the end of the Millennium:
Revelation 20:13.

TOPIC FIVE: JUDGMENTS

1. The Judgment of believers for their sins at Calvary: John 5:24; Romans 6:8;
Romans 7:4, showing His estimation of its character by the terrible penalty
inflicted on His Son. God judged all sin at Calvary.

We are identified with Christ in His crucifixion. We take our place under
condemnation as worthy of death before ever we can claim forgiveness and the
privilege of rising in Him to newness of life.

2. The Judgment of Rewards for Believers: 2 Timothy 4:8; Revelation 11:18.
Believers do not earn their salvation, for it is a free gift of God, but after
they are saved they earn their crowns and rewards by faithful service through
the Spirit.

There are at least five crowns spoken of in the New Testament that are bestowed
upon the believer. a. The incorruptible crown: 1 Corinthians 9:25. b. The crown
of righteousness: 2 Timothy 4:8. c. The crown of life: James 1:12; Revelation
2:1-29:1o. d. The crown of glory: 1 Peter 5:4. e. The crown of gold: Revelation
4:4.

Rewards are according to the works that are built upon the foundation of Christ.
It is possible to be “saved yet so as by fire” (1 Corinthians 3:15) and be
ashamed before Christ at His appearing. On the other hand, one may build gold,
silver and precious stones which will abide the testing day and bring additional
reward.

3. The Judgment of the living nations.

Since nations have their existence in this world only, it is necessary that they
be judged here. In a sense God is always judging the nations by ordaining great
calamities or blessings in accordance with their national deserts. But there is
to be a final judgment of the nations before the judgment seat of Christ:
Matthew 25:4. The Judgment of the wicked dead. This is the great day of judgment
that is spoken of most frequently in Scripture and that occurs after the
Millennium. It is called the day of wrath and revelation of the righteous
judgment of God: Romans 2:5; the day of destruction, etc. The saints will sit
with Christ, who will administer this judgment: John 5:22. All men will be
gathered together, both small and great, the quick and the dead: Revelation
20:12; 2 Timothy 4:1. God’s books will be opened: Daniel 7:10, and He will judge
in righteousness the actions, words, and thoughts of men: Ecclesiastes 12:14;
Matthew 12:36, Matthew 12:37; Jude 1:15; 1 Corinthians 4:5. NOTE: To the above
are often added the judgment upon the race in Adam, the judgment of self by
believers, the judgment of angels by the saints, and the judgment of Satan by
God.

TOPIC SIX: THE CLOSING SCENES OF TIME 1. Satan is loosed for a little season.

After the Millennium, there is a final uprising of the forces of evil against
God and His Christ. Satan is overthrown and cast into the lake of fire. Then
follows the last resurrection, that of the wicked dead; the judgment of the
great white throne; and the casting of death and hell into the lake of fire:
Revelation 20:11 - Revelation 20:15.

2. The New Heaven and the New Earth. The old order of creation has been
destroyed by fire, and God fulfils His promise of making all things new: 2 Peter
3:12, 2 Peter 3:13. The New Jerusalem comes down from God out of Heaven and
becomes the tabernacle of God with men: Revelation 21:2, Revelation 21:3.

3. God’s revelation to men of His plan for the ages is nearing its close. We
know that in ages to come He will shew the exceeding riches of His grace in His
kindness toward us through Christ Jesus: Ephesians 2:7. In 1 Corinthians 15:24
we see the ringing down of the curtain upon the great drama of the world’s
history and then cometh the end, when He shall have delivered up the Kingdom to
God, even the Father, when He shall have put down all rule and all authority and
power, and the Son also Himself shall be subject unto Him that put all things
under Him, that God may be all and in all: 1 Corinthians 15:24 - 1 Corinthians
15:28.

Thus our Bibles begin with “In the beginning God,” and the verse that looks
farthest into the dim future closes with “God all and in all.” “Wherefore,
beloved, seeing that ye look for such things, be diligent mat ye may be found of
him in peace, without spot, and blameless”: 2 Peter 3:14.

QUESTIONS FOR STUDY 1. Name the different dispensations.

2. Show the position of the Second Coming of Christ in Scripture.

3. Give the erroneous explanations of the Second Coming of Christ.

4. Enumerate the signs of the Lord’s Coming.

5. Differentiate between the Rapture and the Revelation.

6. Give the prominent characteristics of the Millennium.

7. Describe the two resurrections.

8. Name and describe the four principal judgments.

9. Mention the events that follow the Millennium.

~ end of book ~

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